hym to be iuste to the ende it might be more certayne that all this whiche hee suffered was for our sakes It followeth in Luke I wyll therefore chasten hym and let hym go C. If any lyght offence were committed without deserte of deathe the Romayne gouernours were wont to punishe and beate suche an offender with roddes and this kynde of punishement was called a chastisement or correction Pilate therefore was vniust whiche absoluing Christe from all offence punysheth hym as one coÌ„uicte of a small faulte For he doth not onely affirme that hee hathe founde no faulte worthy of death in hym but hee dothe also maintayne his innocensy without exceptioÌ„ Why then doth he scourge hym But thus are earthly men went to do whoÌ„ the spirite of God doth not confirme in the constancy of truthe although they desier to imbrace equitie yet notwithstanding being constrayned they decline and yelde to smal iniuries Neyther do they onely take this for a iust excuse that they haue not greatly offended but also they do there by arrogate prayse vnto them selues because they haue spared in some pointe the gyltleâ—â— In the meane tyme they doe not consider that although extreame crueltie bee layde asyde yet righteousnes equitie whiche is more precious than the life of men is no lesse violated and broken with wordes than by the swerde As touching that whiche pertayneth to the sonne of God being after this maner abased myght he haue suffered the reproche of beating with roddes without any profite of out saluation but he could not suffer death without the accomplyshing of our saluation for he triumphed ouer oure ennemies and his vppon the crosse as on a glorious chariot And I would to God the worlde were not replenished with many Pilates at this daye But we doe see the same thyng to be fulfilled in the members which was begon in the head For looke with how great crueltie the Iewyshe priestes cryed to bring Christe vnto the death the popishe clergie prosecuteth his seruaunts with the lyke at this daye Moreouer although Mathewe Marke and Luke make no mentioÌ„ of his beating with roddes yet for all that S. Iohn expressely speaketh of the same For thus he wryteth Then Pylate tooke Iesus and scourged hym Reade the nyntene chapiter of S. Iohn These thinges being ended Pilate brought foorth to the Iewes the Lorde whiche was scourged crowned with thornes spytted vppon buffeted and mocked hopynge by that miserable sight to asswage very much the hatred and mallyce whiche they bare against hym C. But truely their madnes myght not be appeased vntyll the authour of lyfe were extinguished For when the chiefe priestes and ministers sawe him they cryed saying Crucefie hym Crucefie hym Pilate saythe vnto them Take ye hym and crucifie hym for I fynde in hym no faulte at all A. Agayne he openly pronounceth Christ to be an innocente As if he should saye if it be righte to put a man to deathe before iust cause why be knowen and founde out take you hym your selues for I fynde in hym nothyng worthy of death The Iewes aunswered hym we haue a lawe and accordyng to that lawe he ought to dye because he made hym selfe the sonne of god They declare that they doe by lawe persecute Christe not of mallice or to satisfie their wyll For they perceiued that Pilate thwarted crossed them But they speake as to one ignoraunce of the lawe as if they shoulde saye According to our custome we must lyue and frame our doynges but our religion dothe not suffer anye man to boaste hym selfe to bee the sonne of God. But this accusation dyd not altogether wante his coloure yet they erred greately in the Hypothesis For the generall doctrine is true that it is not mete for men to take vnto them selues any parte of the honour dewe vnto God that they are woorthy of death whiche take that vnto them selues whiche is onely proper vnto god But the cause of the errour was in the persone of Christe because they neyther consydered what tytels the Scripture gaue vnto Christe neyther did they once seke whether that Iesus were that Messias whiche was promised of God long before We do see therefore howe they bryng a false consequence from a trewe beginning because they take it amis By the whiche example we are taught to distinguyshe betwene a generall doctrine and a Hypothesis or particuler For many vnskylfull and lyght men if they be once deceiued by a pretenced truthe they will also reiecte the principles of Scripture The whiche libertie doth to muche abounde at this day Let vs remember therefore so to take hede of subtyll fallacies coloured argumeÌ„tes that the principles whiche are true may abyde sounde that the credite of the scripture be not takeÌ„ away Moreouer by this place we may easely refute the wicked whiche doe falsely amis alleage the testimony of the scripture and the principles that they take out of the same for false causes EueÌ„ as the Papistes do at this daye who greatly extolling the authoritie of the churche doe bringe in nothing but that in the whiche all the childreÌ„ of God do agree namely that the churche is the mother of the faithfull the pyller of truthe that it ought to be hearde and that it is gouerned by the holy ghoste the which ought not to be denied But when they wil drawe vnto them selues what right soeuer is due vnto the Churche they do wickedly and with sacriledge take that no poynte whereof pertayneth vnto them For it is necessary to consider the Hypothesis whether they deserue the title of the Churche or no. For in this point they fayle In lyke manner when they furiously rage against al the godly they excuse them selues with this colour that they are ordeined to defende and mainteyne the fayth and peace of the Churche But when we come more neare vnto the matter wee may euidently perceyue that they haue nothynge lesse in their myndes than the defence of true doctrine and that they are tooched with nothinge lesse than with the care of concorde But that they do onely fighte for their tyranny A. Moreouer this accusation semeth specially to haue his originall of that disputation in the which Christ alleaged the lawe prouing that he is the chosen sonne of God or els of his aunswere to the adiuration or charge of Caiphas the hyghe prieste For there by playne woordes he confesseth hym selfe to be the sonne of god But when Pilate hearde this sayinge hee was more afrayde In the whiche woordes there may be double vnderstanding First because Pilate feared leaste he should sustayne some blame if a tumulte should aryse because he condemned not Christe Secondly because so soone as he heard the sonne of God spoken of his minde was touched by by with feare This second sence doth confyrme that whiche followeth in the texte thus And hee wente agayne into the iudgement haule and sayde vnto Iesus Whence arte thou Hereby it
with externall offices and dueties So it came to passe that euery one thought him selfe free from murther whiche killed not his brother with violente hande Againe he thought hym selfe free without spotte or pollusion yea to be verye chaste before God which defyled not his body with adultery But this prophanation of the law was in no wyse to be suffered when as it is vndoubted for certayne that the spiritual worship of god was euery wher required of Moses And God whiche gaue the lawe bythe mouth of Moyses dyd speake the same as well to the hartes as to the handes and eies Thou shalt not kill M. Christ here dothe not alleage the commandementes of the lawe as they are placed in the lawe but as they were depraued and corrupted of the wicked Scribes and Phariseyes and interpreted taught amisse to the rude and ignorant people to the end he might make the doctrine and ryghteousenes of the Scribes and Phariseys playne and apparant to the people and so admonishe them to beware of it wherefore he saith not it is written in the law but it was saide to them of olde time least any man should thincke that it was newly inuented in Christes time Moreouer wher as he sayth Ye haue harde that it was said of olde time that is as if he should haue said it is not vnknown what the scribes and phariseyes haue spoken of the commaundement against murther C. Hitherto the litterall exposition of the law hath ben published by the Scribes amōg you that it is sufficient if a man refrain his hande from murther and violence howe so euer their mindes are inflamed with yre hatred and enuy But I teach and warn you to haue a farther respect and because loue is the fulfyllinge of the lawe I say that ye hurt your neighbour so oftē as any thing is vnfrēdly wrought against hym For trewely the lawe required the Harte in the time of Moyses as we shewed before the whiche Christ also here requireth in expoundynge the same We haue a sufficiente example of the phariseical interpretation in the Gospel after S. Iohn Where they sayd it is not lauful for vs to put any mā to death Where as notwithstanding they beinge with ire hatred enuy replenyshed deliuered Christ to Pilate to be crucified For vvhosoeuer killeth shal be in danger of Iudgemēt This sentence doth confirme that which was spoken of before To be in daunger of iudgement is to be subiect to the payne and punishemente which by iudgement is appoynted to the offender Or as some men think iudgement signifieth that by the which it is required whether a man wittingly or vnwittingly with his good wil or by chāce killed his neighboure For the law doth playnely distynguishe betwene wylfull and not wilfull murther 22. But I saye vnto you that whosoeuer is angry with his brother vnaduisedly shal be in daunger of iudgement And who so euer saithe vnto his brother Racha shall be in daunger of a counsell But whosoeuer saithe thou foole shall be in daunger of hell fyer But I say vnto you B. Here againe oure sauiour Christ with an earnest affirmation doth shewe his minde M. Yea he dothe strongely fortifie his auctoritie against the opinion of the Phariseis For this worde I hath an emphasis great force with it As if he should haue saide I your maister sente from heauen saye vnto you whiche are my dysciples that the lawe requireth more then that you hold your hands for it requireth a mind voyde of al anger and hatred C. Christ therefore bryngeth not this aunswere against the commaundement of Moyses but againste the immagynation of the Scribes and Phariseis And because they did boast of antiquitie Christ calleth the people to his auctoritie to the whiche all antiquitie ought to geue place Whereby we maye gather of howe much more value the treweth is then custome and antiquitie That euery one vvhiche is angrye Bu. Here he setteth before them certain particulars by doinge of the which they synne no lesse then by committing murther althoughe by certaine degrees one sinne is greater then an other and euery synne also in it selfe doth growe and increase And trewely the first degre or steppe to murther is anger and burning ire the impacient and impotent commotion of the mind and as the philosophers saye the desire of ponishinge Therfore the angry man wisheth euill to his neybour and seketh to hurte hym if he may Wherefore S. Iames saith The wrath of man worketh not that whiche is righteouse before god And S. Iohn Euery one that hateth his brother is a man floar M. Ire and hatred differ so muche from murther as doth the roote from the fruite so that murther beinge the fruite of Ire is let by no other reason thē this that the angry parson is not able or elles feareth ponishement For our minde being taken with Ire is so bent that with whom so euer it is angry it sekethe his destruction Cayne being angry sought occasion to sleye his brother and because there was none to let hym he broughte his purpose to effecte Esawe being kindled with Ire against his brother threatned to kyl hym Euen so Saule beyng angry with Dauid sought to kil him which afterwarde he assayed Yea this affection dothe often preuayle in the very elect As we may read of Dauid who was angery with Naball the foole in so muche that he was inflamed to reuenge toke counsaile to sley him Wherefore not in vayne the Apostell excludeth the angry person out of the kingdom of heauen in the whiche what doth he elles meane but that the wickednesse of our nature is dānable Wherevpon Christ him selfe also saith Excepte a man be borne from aboue he can not se the kingdome of God. Vnaduisedly E. Or in vaine or without a iust cause for so signifieth the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the olde Greke bokes haue So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger frō that whiche is vndeserued affirmynge that the affection can not be taken from vs but neuerthelesse that it maye be ruled subdued Christe is here angry with the Phariseies in his fathers cause Paule was likewise angrye with the false prophetes Moyses likwise that the children of Israell commytted Idolatry Shall be in daunger of iudgement M. That is to saye before God to whom the wyll of mans harte is euen as the worke it selfe That is to say he shall be in daunger of the diuine iudgement he shall I say be condemned to ponishment and death no lesse then he which is conuict before the iudge and condempned to die But we must here note that he saythe not he shall be damned in iudgemente but he shal be in daunger of iudgemente that is to saye he is worthy to be iudged of God except he were saued by his mercy So that
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
true yet notwithstandinge thou oughtest not to presume to teache without thou be licenced thereunto by oure authoritie C. This truely was a special cooler for seinge it became no man eyther to intrude hym selfe into the honor of the priestehoode or into the office of a Prophete but shoulde wayte for the calling of God much lesse was it mete for any mā to take vnto him the name of the Messias vnlesse he were certainlye knowne to be chosen by God because it was necessary that he shoulde not only be appointed by the voyce of god but also by an othe as it is written in the Psalme where it is saide The Lorde sware and will not repente thou arte a prieste for euer after the order of Melchisedech But they deale wickedly and peruersely seing that the diuine maiesty of Christe by so many wonders and signes was declared to aske as though they wer the most ignorant of al men frō whence he came For what can be more absurde than whan they see the hande and power of God to be openly declared as by making the lame to walke and the blind to sée to doubte whether any priuate man can rashely take vnto him this liberty or no But in deede they could not but cōfesse that Christe was sente from heauen and that God was the author of the workes that he did They stande therefore vpon this that he is not the lawfull minister of God whome they by they re authorite doe not licence as though the power hereunto belonginge did wholly rest in them But truely although they were the lawful gouerners of the Churche yet notwithstanding it was a monstrouse thinge in them to beare themselues against God. Nowe let vs note why Christe doth not directly aunswer vnto them surely because the thing which they demanded of him without shame was most manifest plain The chefe priestes and elders came vnto him A. The Euangelist Marke saith that as he walked in the temple there came to him the hie priestes and the Scribes and the elders and saide vnto hym by what authority doest thou these things And vvho gaue thee this authority Repeticion is often times vsed in the Scriptures 24. Iesus aunswered an saide vnto thē I also wil aske of you a certaine thing which if ye tel me I likewise wel tel you by what authority I do these thinges Iesus ansvvered and sayde M. The Lorde vnderstanding their crafte and subtiltye doth not simplely aunswere to their demaunde because they did not demaūde this questiō simplely to learne but to in trappe the answerer but setteth one question againste an other that he mighte take and confounde the crafty in theire wylines Therefore he saith I also vvill aske of you a certaine thinge Oure Sauiour Christe mighte seme here to geue an euell example in denyinge to geue a reason of his callinge But it is not so For in this question there was contained a full and perfecte aunswere by the which he did satisfye the aduersarys For when S. Ihon had witnessed that Iesus was the sonne of GOD the Phariseis no doubte beinge taughte of him oughte to haue acknowledged Iesus to be the messenger of God whereby they coulde not doubte by what authoritie he did both preache and shewe forthe miracles For they helde S. Ihon as the Prophete of God sente of God to whom they gaue great credit The Lorde also by his demaunde would euidently declare howe wicked and maliciouse the hye priestes and Phariseys were not onely for resisting hym but also because they had shewed the lyke malice towardes others namely towardes S. Ihon the Baptiste in whome when they coulde fynde no falte they reiected his doctrine and ministration of Baptisme that it mighte be no meruayle if they did the like here to hym For when as all the people beleued Ihon the Baptiste to be a Prophete sente of God and therfore receiued his Baptisme and the hye priestes Scribes and elders of the people contemned the same as we may reade in the seuenth of Luke where they are saide to cōtemne the counsel of God Our Sauiour Christe going aboute to call to minde this their former obstinacye obiecteth vnto them this question to the ende he mighte detecte and vncouer their deceite by the which they woulde seeme to be led by a certeine zeale of defendinge the people leaste by a contrary and false doctrine they should be seduced by those whiche had receiued no power of God. 25. The baptisme of Ihon whence was it frō heauen or of men And they thoughte amonge them selues saying if we saye from heauen he will say vnto vs VVhy did ye not beleue him The baptisme of Ihon. C. He dothe aske them of the baptisme of S. Ihon not only that he mighte shewe that they were vnworthy of al authority because they had despised the holy Prophete of God but also that he might reproue them by their owne aunswere that they imprudentlye fayned ignoraunce in a matter so well and euidentlye knowne S. Ihon was sente to be the fore roonner of Christe that he mighte prepare the waie before him he had pointed out Christe with the finger and had witnessed that he was the onely sonne of god Wherupon therfore will the Scribes nowe proue vnto them selues the newe authority of Christe when as S. Ihon by his preaching had brought sufficient credit to the same Therefore that whereof we spake euen now semeth to be true namely that Christ did not vse any subtilty to escape but did soūdely in all points satisfye the question obiected againste hym For Ihon could not be acknoweledged to be the seruaunte of God except the Lorde him selfe were acknowledged also So that he did not imbolden and encourage troublesom and peruerse personnes which rashely without the commaundement of God vsurpe vnto them selues publike authority neither did he also by his example teache any man subtilly to hyde and conceale the truethe as many crafty personnes falsely Imagine him to bee the author It is certainlye true that we must not alwayes answer alike when the wicked craftely go about to deceiue vs but we must so wysely be ware and take héed of their malice that the trueth maye alwayes haue her dewe defence By the Baptisme of S Ihon he vnderstandeth all that pertained to the office of S. Ihon yea his doctrine also For by and by it followeth that the hye priestes gathered of the woordes of the Lorde thus If we saye from heauen he wil say vnto vs why do ye not beleue it But we beleue his doctrine For he taughte that Iesus was the sonne of God and that the father had geuen vnto him all power And it shall not be amisse if by this worde Baptisme we vnderstād the Sacrament of Baptisme For Ihon Baptised with the Baptisme of repentaunce saying vnto the people that they should beleue on him which should come after him that is on Christ Iesus C. To be shorte Baptisme in this place is takē for the
fréelye that which he had by nature and his owne proper righte And howe necessary this wisedome discretion is for vs it is hereby euident that if we do not take hede of the snares of the wicked we shall make the doctrine of God to be subiecte to their reproches VVhy tēpteye me ye hypocrites Bu. He plainlye declareth that he dothe vnderstande their craftes and deceites M. As if he should haue saide It is not the part of a good man to deceiue to demaunde any thing to the ende he might tēpte laye a snare to destroye He calleth them hipocrites that is to saye dissemblers For they fained themselues to be iuste for that cause to desyer to knowe the trueth and the wil of God when as in dede they soughte for none of this with all their hart but far otherwise But they did verye well ressemble their maisters the Scribes Phariseis First of al therfore we muste here learne to preuente suche false deceyuers by bewrayring publishing their hypocrisie if it maye be and then afterwarde they shal be able to doe the lesse harme 19. Shewe me the tribute money And they toke hym a peny Shevve me the tribute money C. To the ende oure Sauiour mighte declare that he was not deceiued by their deceauable flattery he so tēpered his answer by his wōderful wisedom that he endāgered him selfe to nether part In that he cōmandeth thē to shew him the tribute money although it seme not at the first sight of any greate waight notwitstāding it is sufficiēt to louse and breake the snares which they laied for him For by this part was expressed vnto thē a cōfessiō of subiectiō the Christ might not be constrayned to cōmande vnto them anye newe thinge The moneye was coyned stāped with the picture of Cesar therfore the authority of the Romane empire was by general cōmō vse allowed receiued whereby it was euidēt that the Iewes thē selues had al ready by their owne accorde put a law or yoke vpon their own necke of paying tribute because they had grāted the power of the sworde to the Romans And they broughte to him a peny Bu. This pēny was a kinde of Romane coine of the which we haue spoken in the 20 chap. going before It was the maner custome of the Romanes whē they had vāquished ouercome the Gentils to make thē tributary in siluer not in gold as writteth Plini This pēny was paide by euery one of the Iewes to the Romanes yerely for tribute As concerninge the whiche matter reade the seuentene chapter going before 20. And he said ynto them VVhose is this image and superscription VVhose is this Image M. He doth not simplely answer that they must geue vnto Cesar those things that are Cesars but first of al he demādeth a question to the ende he might force thē to answer that which pertained to the purpose Bu. Therfore euē as whē he was asked by what authority he taught he so tēpered his answer by the questiō opposed that if they would haue cōfessed the trueth they thēselues had aptlye truly answered to their owne questiō euē so in this place also desiring to haue the tribute money geuen vnto him demāding whose the Image inscription of the penny was he maketh thē of force to absolue the question them selues M. So that he was not ignorante what he demanded but because he had to doe with those which wente about to catche him in his woordes he therfore maketh their owne wordes to catche themselues 21. They said vnto him Cesars Then saide he vnto thē geue therfore vnto Cesar the thinges which are Cesars and vnto God those thinges that are Gods. They sayde vnto hym Cesars Bu. The Emperours of Rome were wonte to titell and writte them selues vpon their coine and money Parthians Asians and Syrians and such like of the Gentiles which they had subdued This penny therfore had the image of Augustus or els of Tiberius Cesar and peraduenture the inscription contayning muche of the Empire of Cesar ouer the Iewes the which was sufficient to confounde them their subtility Geue therfore vnto Cesar C. Our Sauiour Christe here declareth that seing the subiection of the whole nation is plainly published by the money they ought not of their parte to striue as if he shoulde haue saide if it seme an absurde thing vnto you to paye tribut then be ye not subiecte to the Romanes But truely the money which goeth amongest you from man to man doth testifye that Cesar hath the gouernment of you that by youre secrete approbation and likening also the libertie which ye pretend perished and decaye But the aunswere of Christ is not so indifferent but that it containeth a full and sufficient doctrine as concerning the question propounded For there is here put a plaine and euident distinction betwene spiritual polliticall gouernement to the ende wee might knowe that the external subiectiō doth hinder nothing at all whereby our conscience mighte be at the lesse libertye before god For Christe wente aboute to confute their error whiche thought that they were not the people of God excepte they were frée from all subiection of humane power Euen as in this parte the Apostell Paule diligently endeuoureth himselfe least the Romanes should thinke that they serued the onelye God the lesse if they obeyed humane lawes if they payed tribute and were subiecte to other burthens To be shorte he pronounceth that the law of God is not violated and that his worship is not hurte if the Iewes in respecte of externall pollicy and pollitike gouernmēt obeyed the Romanes Bu. And he also sheweth that they are made subiecte to the Romanes by the wyll of God when he commaundeth thē to geue vnto Cesar those things that belonge vnto Cesar As if he should saye Cesar is your Kinge paye therefore vnto youre Kinge the rightes that belonge vnto a Kynge C. Moreouer he semeth to touche their hypocrisye because they carelesly suffered the worship of God in many thynges to bee violated yea because they did wickedly defraude God of his power onelye bearing a shewe of greate zeale in a matter of no wayght as if he had sayd You take greate care of tribute to be payed to the Romanes leaste that God should loose any parte of his honor But truely ye ought rather to séeke that ye geue the honor and worship vnto God which he requireth of you and in the meane season geue ye that vnto men which belongeth vnto men and vnto God the thinges that belonge vnto God. M. Here also wee do see howe farre wee oughte to obeye magistrates and howe wee muste make a difference betwene God and Cesar For although he be the minister of GOD yet notwithstandinge it is one maner of thinge that belongeth vnto God and an other maner of thinge that belongeth vnto him C. This partition truelye doth not seme to agree because in speakinge properly when we do
Dissention is a deadly thinge 260. Dissemulation 73. Diuorcementes are forbidden 417. Diuorcementes 101. Doctrine without authority is of small force 200. Doubtinge putteth awaye faythe 467. Dreames supernaturall and naturall 13. E. Error that commeth ignorantlye is sone put away 53. Error increaseth godlynes beinge awaye 307. Error being grounded truth is abolished 351 Error of the Rabbines 383. Error of the Scribes 383. Error of the Anabaptistes 392. Error in interpreters 421. Error in Hierome 422. Encrease commeth by Gods blessinge 347. Equitye 141. Esseyes 45. Externall profession is nothinge 147. Externall repenâ—â—nce must be auoyded 239. Excommunication 406. Eradication of the wicked 336. Eternall life cannot be boughte 299 Eternall dampnation 414. F. Faith doubteth no peril in the coÌ„minge of Christ 193. Fayth muste be confessed with the mouth 222. Faith is not gotten by mans wisedome 241. Faythfull men are the brethren of Christ 275. Fayth commeth by hearinge 340. Fayth cannot be beaten downe 342. Fayth in the woman of Chanaan 343. Fayth obtayneth all thinges 345. Fayth is the gift of God 359. Fayth of three sortes 387. Fayth is of more power than fastinge and prayer 388. Fayth 188. 536. Faythfull meÌ„ haue the Lord their watchman 140. Fayth hath his effect 159. 160. Fayth beinge awaye our prayers are not hearde 159. Fayth bringeth all things to passe 172. 190. Faith in the Parents profiteth infantes 173. Fayth and grace are ioyned together in the woorke of saluation 189. Fayth only obtayneth remission of sinnes 189. Fayth turneth the curse into a blessinge 608. Fayth is holpen by Sacramentes 643. False Religion 8. False teachers 143. False Prophetes shal be punished 146. 557. False Christes 571. False teachers teache in â—…n vnknowen tongue 574. False witnes 674. Fame of Christ 73. Familiar thinges are not esteemed Fast in Lent 59. Fast of Papistes 59. 126. Fast of Christe most myraculous 59. Fastinge must be voluntarye not constrayned 184. Fastinge helpeth prayer 389. Fayned worship of God is abhominable 334. Feare in the Apostles 166. Feare in generall is not euill 166. Feare is contrary to fayth 188. Feare alwayes remayneth in the wicked 309. Feare taketh awaye oftentimes the sences of man 322. Feare putteth away trust 323. Feare vaine glory are alwayes ioyned with impiety 479. Feare of hell is euen in the electe 608. Feare pertayneth to the electe and reprobate 743. Felicity consisteth not in meate drincke 61. Feastinge is not withoute manye euils 310. Forewarning of dangers is profitable 210. Fortitude of the faithfull 445. Fortune is condemned 221 Flattery begileth simplicity 267. Flatterers 452. Flattery in frendship 662. G. God neuer fayleth those that are his 29. Godly deedes peruerted by the wicâ—…ed 30. Gods spirite cannot be seene 54. Gods spirite is of great force 57. Gods woorde is oure weapon to beate downe Sathan 61. Gods prouidence 62. 63 132. 171. 220. God alone muste be worshipped 66. Gods promises are immutable 90. God is euerye where 104. God is liberall to all men 110. God is our father 118. Gods kingdome 120. Gods will 120. Gods blessing encreaseth all thinges 122. God muste be serued with al oure harte 130. God is readye to graunte our requestes 139. Gods countenaunce is terreble to the wicked 171 Gods giftes ought not to be sould 204. Gods Iustice 239. God hath no respect of personnes God is Lorde of the whole earth 241. Gods purpose cannot â—…ltered 243. Gods election 272. God is not the author of euil 398. God turneth all things to the best 415. God the author of all goodnes 428. God a prseent helpe in trouble 439. Gods grace is swete to those that enioye it 439. God needeth not mans helpe 483. God is a God of the lyuinge 511. Gospell is a generall calling 498. Gospell is a reconcilliation betwene God and man 364. Gospell is the keye of life 362. Gospell came from God 234. Gospell consisteth of two partes 40. Gospell is a fan 51. Gospell is hated because it is sharpe salte 84. Gospell is subiect to slauÌ„ders 89. Gospel is a precious pearle 139. Good works ought to be in Christians 87. Good workes may not be done for vaine glory 87. Good woorkes are saide to be oures by imputacion 87. Good workes are not the cause of saluation 373. Good woorkes are a seale of oure fayth 374. Generall Iudgement 499. Generall counselles 409. Generall day of Iudgement 409. Glory prepared for the righteous 297. Grace made the Gentiles the sonnes of God 343. H. Hatred must be auoyded 109. Harlots enuye those that reproue them 311. Helpe commeth from the Lord in time of neede 213. Hell fyer 608 Hell gates shall not preuaile against fayth 361. Herode feared to put Iohn to death 309. Herodes blindnes 23. Hermits 40. Hell fyer 96. Health of the bodye is more set by than soules health 73. Hierusalem the sanctuary of God. 16. Hope bringeth consolation 190. Hope hath her frute 52. Honour due vnto Parents 331 Holines without brotherly loue is hypocrisye Holines consisteth not in outward shewes 183. Hypocrisy pretendeth religioÌ„ 348. Hypocrisy most abhominable 469. Hypocrits turne the truth of God into a lye 470. Hypocrites are hardly brought to repentaunce 481. Hypocrites haue a pretence 27. Hypocrisy 27. 150. Hypocrits feare to be detected 45. Hypocrites are secure 48. Hypocrites haue a cloake 73. Hypocrisy in geuinge almes 112. Hypocrits of diuers kinds 113 Hypocrisye is ambitious 115. Hyerlinges 146. Humillity 156. Humillity in Christ hid his glory from the reprobate 38. Humillity and the reward thereof 395. Humillitye pertayneth to all estates 451. Humâ—…llity is ioyned with the prayers of the godly 652. I. Idolatry 66. Idle wordes 268. Idle prelates are not sente 442 Impaciente persons cannot beare the yoake 75. Images oughte not to be in the Churche 379. Immoderate care 131. Impudencye in Papistes 85. InconstaÌ„cy 232. Ignorance in the Apostles is not an example for blinde guides to followe 71. Ignoraunce is the originall of excessiue care 134. Ignoraunce peruerteth all good workes 196. Ignoraunce oughte not to be in a teacher 301. Ignoraunce is the cause of error 58. Ignoraunce is not the mother of deuotion 242. 334. Inheritance of the godly 77. Indifferent thinges ought not to be tyed to necessity 328. Indulgences 91. Iniurye 98. Iniury must be borne 108. Infidels haue no profite by gods benefites 457. Infidels are alwayes vnprepared for the Lords comminge 593. Ingratitude in the Gaderenites 171. Ingratitude maketh vs to forget God 323. Ingratitude is the cause that wee are ouercome in temptacioÌ„ 353. Ingratitude punished 496. Inuocation 595. Infantes receiued of Christ 425. Infantes are made partakers of the grace in Christ 426. Iosephes zeale 12. Iohn the Baptiste 39. Iohn the forerunner of Christ 41. Iohn Baptist led an Austere life 43. Iohns constancy 46. Iohn Baptistes modesty 53. Iohn the Baptist is called Helias 383. Iudgemente 94. 136. 536. Iudgement doth not ouerthrowe remission of sinnes 268. Iudgement of hypocrites 499. Iudas a patterne of Popishe repentaunce 686. Iust