Go to then, and desire God to print this profession in thine heart, and to increase it daily more and more; that thou mayest be full shapen like unto the image of Christ, in knowledge and love, and meek thyself, and creep low by the ground, and cleave fast to the rock of this profession, and tie to thy ship this anchor of faith in Christ’s blood with the cable of love, to cast it out against all tempests; and so set wp thy sail, and get thee to the main sea of God’s word. And read here the words of Christ with this exposition following, and thou shalt see the law, faith, and works, restored each to his right use and true meaning; and thereto, the clear difference between the spiritual regiment and the temporal; and shalt have an entrance and open way into the rest of all the scripture. Wherein, and in all other things, the Spirit of verity guide thee and thine understanding. So be it?.
[2 Thus but has Amen.]
An Exposition upon the Fifth, Sixth, and Seventh Chapters of Matthew, the Fifth Chapter of Matthew
Wnurw he saw the people, he went up into a mountain and sat him down, and his disciples came to him; and he opened his mouth, and taught them, saying: Blessed be the poor in spirit, for theirs is the kingdom of heaven!.
CnnisT here, in his first sermon, beginneth to restore the law of the ten commandments unto her right understanding, against the scribes and Pharisees, which were hypocrites, false prophets, and false preachers, and had corrupt the seripture with the leaven of their glosses. And it is not without ὃ great mystery that Christ beginneth his preaching at poverty in spirit; which is neither beggary, nor against the possessing of riches, but a virtue contrary to the vice of covetousness, the inordinate desire and love of riches, and putting trust in riches. W. T Riches is the gift of God, given man to maintain the degrees of this world, and therefore not evil; yea, and some must be poor and some rich, if we shall have an order in this world. And God, our Father, divideth riches and poverty among his children, according to his godly pleasure and ~~ Wisdom. And as riches doth not exclude thee from the ex blessing, so doth not poverty certify thee; but to put thy trust in the living God maketh thee heir thereof. For if thou trust in the living God, then if thou be poor, thou covetest not to be rich; for thou art certified that thy Father shall minister unto thee food and raiment, and be thy
[[ In these expositions Tyndale appears to have translated the]
[Greek text afresh, as each passage came before him, instead of copying]
[his own previously published version. ]]
defender: and if thou have riches, thou knowest that they be. but vanity, and that as thou broughtest them not into the world, so shalt thou not carry them out; and that as they be to day, so may they be another man’s to-morrow; and that the favour of God only both gave and also keepeth thee and them, and not thy wisdom or power; and that they, neither aught else, can help at need, save the good will of thy heavenly Father only. Happy and blessed then are the poor in spirit, that is to say, the rich that have not their confidence nor consolation in the vanity of their riches; and the poor, that desire not inordinately to be rich, but have their trust in living God for food and raiment, and for all that peraineth either to the body or the soul; for theirs is the kingdom of heaven.
And contrariwise, unhappy and accursed, and that with the first and deepest of all curses, are the rich in spirit; that is to say, the covetous that, being rich, trust in their riches, or, being poor, long for the consolation of riches; and comfort not their souls with the promises of their heavenly Father, confirmed with the blood of their Lord Christ. For unto them it is harder to enter into the kingdom of heaven, than for a camel to enter through the eye of a needle. No; they have no part in the kingdom of Christ and God. Therefore is it evident, why Christ so diligently warneth all his to beware of covetousness; and why he admitteth none to be his disciples, except they first forsake all together. For there was never covetous person true yet, either to God or man.
If a eovetous man be chosen to preach God’s word, he is a false prophet immediately. If he be of the lay sort, so joineth he himself unto the false prophets, to persecute the truth. Covetousness is not only, above all other lusts, those thorns that choke the word of God in them that possess it; but it is also a deadly enemy to all that interpret God’s word truly. All other vices, though they laugh them to scorn that talk godly, yet they can suffer them to live, and to dwell in the country: but covetousness cannot rest, as long as there is one that cleaveth to God’s word in all the land.
Take heed to thy preacher therefore, and be sure, if he be covetous and gape for promotion, that he is a false prophet, and leaveneth the scripture, for all his crying, fathers, [TYNDALE, 11.] 2
fathers, holy church,’ and fifteen hundred years!,’ and for all his other holy pretences.
2. Blessed are they that mourn, for they shall be comforted. is This mourning is also in the spirit, and no kin to the sour not looking of hypocrites, nor to the impatient waywardness of but those fleshly, which ever whine and complain that the world ^ is naught, because they cannot obtain and enjoy their lusts therein, Neither forbiddeth it always to be merry, and to laugh, and make good cheer now and then, to forget sorrow, that overmuch heaviness swallow not a man clean up. For the wise man saith, Sorrow hath cost many their lives.” And, “An heavy spirit drieth up the bones.” And Paul com- — mandeth to “rejoice ever.” And he saith, Rejoice with them that rejoice; and sorrow with them that sorrow, and weep with them that weep:” which seem two contraries.
This mourning is that cross without which was never any disciple of Christ, or ever shall be. For of whatsoever state or degree thou be in this world, if thou profess the gospel, there followeth thee a cross (as warmness accompanieth the sun shining), under which thy spirit shall groan and mourn aan Secretly, not only because the world and thine own flesh carry thee away, clean contrary to the purpose of thine heart; but also to see and behold the wretchedness and misfortunes of thy brethren, for which (because thou lovest them as well as thyself) thou shalt mourn and sorrow no less than for thyself. Though thou be king or emperor, yet if thou knowest Christ, and God through Christ, and intendest to walk in the sight of God, and to minister thine office truly, thou shalt (to keep justice with all) be compelled to do daily that, which thou art no less loath to do than if thou shouldest cut off arm, hand, or any other member of thine own body. Yea, and if thou wilt follow the right way, and neither turn on the right hand nor on the left, thou shalt have immediately thine own subjects, thine own servants, thine own lords, thine own counsellors, and thine own prophets thereto, against thee; unto whose froward malice and stubbornness, thou shalt be compelled to permit a thousand things against thy conscience,
[[! Alluding to the priests’ common assertion, that the customs then]
[prevalent in the church were instituted by the apostles fifteen hun- “i]
[dred years before Tyndale’s time.]]
not able to resist them, at which thine heart shall bleed inwardly; and shalt sauce thy sweet sops, which the world weeneth thou hast, with sorrows enough; and still mourning, studying either alone, or else with a few friends secretly night and day, and sighing to God for help to mitigate the furious frowardness of them whom thou art not able to withstand, that all go not after the will of the ungodly. What was David compelled to suffer all the days of his life of his own servants, the sons of Zeruiah?, beside the mischances of his own children! And how was our king John forsaken of his own lords, when he would have put a good and godly reformation in his own land!? How was Henry the second compassed in like manner of his own prelates, whom he had promoted of nought, with the secret conspiracy of some of his own temporal lords with them! I spare to speak of the mourning of the true preachers, and the poor common people which have none other help, but the secret hand of God, and the word of his promise.
But they shall be comforted of all their tribulation, and
their sorrow shall be turned into joy, and that infinite and everlasting, in the life to come. Neither are they without comfort here in this world; for Christ hath promised to send them a Comforter to be with them for ever, the Spirit of truth which the world knoweth not. And they “rejoice in hope” of the comfort to come. And they overcome through faith, as it is written, The saints “through faith overcame
[2 Seruia, D.] [8 In so saying, there can be no doubt that Tyndale alluded to]
[what passed in 1207—9, as related by the monkish historian, Mat-]
[thew Paris, who mentions how John forbade ecclesiastical appeals]
[to Rome; telling Innocent IIL, that Cum archiepiscopi, episcopi et -]
[alii ecclesiarum przelati, tam de regno Anglis quam aliarum terrarum]
[suarum, in omnium scientiarum plenitudine sufficienter abundent, si]
[necessitas coegerit, extra terras suas justitiam vel judicium ab alieni-]
[genis non emendicaret’: also that by John’s orders, Presbyterorum]
[et clericorum focariz per totam Angliam a ministris regis capte sunt,]
[et graviter ad se redimendum compulse:’ and that John patronised a]
[preacher who affirmed, ad papam non pertinere de regum sive de]
[quorumlibet potentum laica possessione, vel subditorum regimine;]
[eum przecipue principi apostolorum Petro nihil a Domino nisi ecclesise]
[tantum ac rerum ecclesiasticarum sit collata potestas.’—Matt. Paris]
[Hist. Angl. f. 188—292. Lond. 1686.] as]
Kingdoms, and obtained the promises.” And “this is the victory that overcometh the world, even our faith.” But the blind world neither seeth our comfort, nor. our trust in God, nor how God, through faith in his word, helpeth us, and maketh us overcome.
How overcome they (wilt thou say) that be always persecuted, and ever slain? Verily in every battle some of them that win the field be slain: yet they leave the victory unto their dear friends, for whose sakes they took the fight upon them; and therefore are conquerors, seeing they obtain their purpose, and maintain that they fought for. The cursed rich of this world, which have their joy and comfort in their riches, have since the beginning fought against them, to weed them out of the world: but yet in vain. For though they the have always slain some, yet those that were slain won the victory for their brethren with their death, and ever increased the number of them. And though they seemed to die in the sight of the foolish, yet they are in peace, and have obtained that everlasting kingdom for which they fought. And besides all this, when God plagueth the world for their sin, these that mourn and sorrow are marked with the sign of Thau in their foreheads, and saved from the plague, that they perish not with the wicked, as thou seest, and as Lot was delivered from among the Sodomites.
And contrariwise, cursed are they that laugh now, that is to say, which have their joy, solace, and comfort in their riches; for they shall sorrow and weep. And as it was answered the rich man, Son, remember how that thou receivedst thy good days in thy life-time, and Lazarus likewise evil; and therefore is he comforted and thou tormented.” ’ 3 Blessed are the meek, for they shall inherit the earth.: By the earth understand all that we possess in this world; which all God will keep for us, if we be soft and meek. And whatsoever trouble arise, yet, if we will be patient and abide, the end will go on our side; as it is written in the thirtysixth Psalm, The wicked shall be weeded out, but they that abide the Lord’s leisure shall inherit the earth.” And again: “Within a while the wicked shall be gone, thou shalt behold the place where he was, and he shall be away; but the meek (or soft) shall inherit the earth.” Even as we say, Be
P. still, and have thy will; and, “ΟΥ̓ little meddling cometh much rest;’ for a patient man shall wear out all his enemies. It is impossible to dwell in any place where no displeasure should be done thee. If it be done unwillingly, as when thy neighbour’s beasts break into thy corn by some chance against his will, then it is reason that thou be soft and ’ forgive. If it be done of malice and self-will, then with revenging thou dost but, with pottering in the fire, make the flame greater, and givest an occasion of more evil to be done thee. If any man rail on thee and rebuke thee, answer not again, and the heat of his malice shall die in itself, and go out immediately; as fire doth, when no more wood is laid thereon. If the wrong that is done be greater than thou art able to bear, trust in God, and complain with all meekness unto the officer, that is set of God to forbid such violence. And if the gentlemen that dwell about thee be tyrants, be ready to help to fetch home their wood, to plough their land, to bring in their harvest, and so forth; and let thy wife visit my lady now and then with a couple of fat hens, or a fat capon, and such like, and then thou shalt possess all the remnant in rest: or else one quarrel or other may be picked to thee, to make thee quit of all together.
Choose whether thou wilt, with softness and suffering, have God on thy side, ever to save thee, and to give thee ever enough, and to have a good conscience and peace on the earth;.or with furiousness and impatience, to have God against thee, and to be polled a little and a little of all together, and to have an evil conscience and never rest on earth, and to have thy days shortened thereto. God hath promised, if thou be meek and soft and suffempa little persecution, to give thee not only the life to come, but also an hundredfold here in this life: that is to say, to give thee his ownself, and to be thy protector, and minister to thee ever enough, which may of right be called an hundredfold, and is a treasure passing the treasure of all princes.
Finally, Christ teacheth here how every man must live for himself among them to whom he is a neighbour, and in private matters in which he is but as a neighbour (though he be a king) and in which thou canst not be too soft. But and if thou be an officer, then thou must be good, kind, and mereiful; but not a milksop, and negligent. And to whom
thou art a father, them must thou rule, and make obedient, and that with sharpness, if softness will not be heard, and so in all other offices.
4. Blessed are they that hunger and thirst for righteousness, for they shall be fulfilled.
Righteousness in this place is not taken for the principal “righteousness of a christian man, through which the person is good and accepted before God. For these eight points are but doctrine of the fruits and works of a christian man, before which the faith must be there, to make righteous without all deserving of works, and as a tree out of which all such fruits and works must spring. Wherefore understand here the outward righteousness before the world, and true and faithful dealing each with other, and just executing of the offices of all manner degrees, and meek obedience of all that are under power. So that the meaning is: happy are they which not only do their duties to all men, but also study and help to the uttermost of their power, with word, deed, counsel, and exhorting, that all other deal truly also, according to the degree that every man beareth in the world; and be as desirous to further good order and righteous dealing, as the hungry and thirsty be desirous to eat and drink.
And note, that it is not for nought that he saith, Hunger and thirst. For except thy soul hunger and thirst for this righteousness of her new nature, as the body doth for meat and drink of his old nature, the devil and the children of thi world (which cannot suffer that a man either deal truly himhy self, or help other) will so resist thee, plague thee, and so weary thee, that thou hast lever, of very mistrust, and desperation that thy state! should be better, to forsake all, and make thyself a monk or a friar, yea, and to run into a strange country, and leave all thy friends, than to abide in the world, and to let it choose whether it will sink or swim.
But to comfort us, that we faint not or be weary of well doing, Christ promiseth that all that have this thirst and hunger shall have their lust satisfied, and be translated into a kingdom where none unrighteousness is; besides that
! So D., but L. has that aught.
thou shalt here at length? see many come to the right way, and help with thee, and many things that cannot be altogether mended, yet somewhat bettered and more tolerable; so that all righteousness shall not be quenched.
And contrariwise, Cursed be all they that are full,” as Luke in the sixth saith; that is to say, the hypocrites which, to avoid all labour, sorrow, care, cumbrance, and suffering with their brethren, get them to dens, to live at rest, and to fill their bellies; the wealth of other men not regarded. No, it were a grief to them that other were better, that they alone may be taken for holy; and that whosoever will to heaven, must buy it of them. Yea, they be so full, that they prefer themselves before? poor sinners, and look as narrowly on them as the Pharisee did on the publican, thanking God that he alone was good, and the other evil. Cursed are they yet for all their fulness; for they shall hunger with everlasting hunger, where none shall give them to eat, nor they have any refreshing of their pains.
Blessed be the merciful, for they shall óbtain mercy.
To be merciful is to have compassion and to feel another
man’s disease; and to mourn with them that mourn, and suffer with them that suffer; and to help and succour them that are in tribulation and adversity; and to comfort them with good counsel and wholesome instruction, and loving words, And to be merciful is lovingly to forgive them that offended thee, as soon as they knowledge their misdoing and ask thee mercy. To be merciful is patiently long to abide the conversion of sinners with a lusty courage, and hope that God will at the last convert them, and in the mean time to pray instantly for them; and ever when he seeth an occasion to exhort them, warn them, monish them, and rebuke them. And to be merciful is to interpret all to the best; and to look through the fingers at many things; and not to make a. grievous sin of every small trifle; and to suffer and forbear, in his own cause, the malice of them that will not repent nor be aknown of their wickedness, as long as he can suffer it, and as long as it ought to be suffered; and when he can no longer,
[2 So D., but L. hear and see.] [3 So D., but L., compare themselves to open.]]
then to complain to them that have authority to forbid wrong, and to punish such evil doers.
But the hypocrites, clean contrary, condemn all men for grievous sinners, save them only that buy their holiness of them. And because they will suffer with no man, they get them to silence. And because they will help no man, all that they have (say they) pertaineth unto the covent!, and is none of theirs. And if they be offended, they will be avenged immediately. And to cloak, that they should not seem to avenge themselves, the matter (say they) pertaineth to God and holy church, or to some saint, or to one or other holy thing: as if thou smite one of them on the one cheek, he will turn to thee the other, ere he will avenge himself; but the — injury of the holy oil wherewith he was anointed, that must he avenge, and that with a spiritual punishment; that thou must be accursed as black as a collier, and delivered to Satan. And if thou come not in, and ask absolution, and offer thyself to penance and to paying thereto, they will not suffer till the devil fetch thee, but will deliver thee to the fire, in the mean time; and all for zeal of righteousness, say they.
O hypocrites! the zeal of righteousness is to hunger and thirst for righteousness, as it is above described: that is, to care, and study, and to do the uttermost of thy power, that all things went in the right course and due order, both through all degrees of the temporalty and also of the spiritualty, and to jeopard life and goods thereon.
All the world can bear record what pain ye take, and how ye care, for the temporal commonwealth, that all degrees therein did and had their duty; and how ye put your lives in adventure to preach the truth, and to inform lords and princes, and to cry upon them to fear God and to be learned, and to minister their offices truly unto their subjects, and to be merciful, and an example of virtue unto them. And how help ye that youth were brought up in learning and virtue, and that the poor were provided for, of food and raiment, &c.? And how provide ye that your priests be all learned, and preach, and do their duties truly every man in his parish? How provide ye that sects arise not, to poll the people and lead them out of the way, under a colour of praying and hypocritish holiness, living themselves idle, and being utterly
[1 Covent: convent.)
unto the commonwealth unprofitable? Who smelleth not the sweet odour of chastity, that is among you? What righteousness is in your sanctuaries, and what indifferent equity is in all your exemptions, privileges, and liberties! By your works we judge you, and your zeal to righteousness; and not by your sophistieal subtle reasons, with which ye would claw our ears, bleer our eyes, and beguile our wits, to take your tyrannous covetous crudelity? for the zeal of righteousness!
Finally, he that will not be merciful, to be blessed of Godand to obtain mercy of him, both here and in the life to come, let him be accursed with the unmerciful, and to him be judgment without mercy,” according to the words of St James in the second chapter of his epistle.
Blessed be the pure in heart, for they shall see God.
“That which entereth into a man defileth not a man, but the things that defile a man proceed first out of his heart,” as thou mayest see Matt. xv. Thence come out evil thoughts (saith Christ), as murder, adultery, fornication, theft, false witnessings and blasphemies. These are the things that make a man foul.” A man then is not foul in the sight of God, till his heart be foul. And the filthiness of the heart are thoughts that study to break God’s commandments. Wherefore the pureness of the heart is the consenting and studious? purpose to keep the law of God, and to mean truly in all thy words and works, and to do them with a true intent.
It followeth then that thou mayest be pure-hearted, and therewith do all that God hath commanded, or not forbidden. Thou mayest be pure-hearted, and have a wife and get children; be a judge, and condemn to death them that have deserved it; hang or behead evil doers, after they be by a just process condemned. Thou mayest be pure-hearted, and do all the drudge in the world. Lot was pure-hearted among the Sodomites. Nicodemus, being in the council, among them that conspired the death of Christ, was pure- [? Crudelity, i. e. eruelty, from the Latin form of the word ]
[3 Study and studious, are here used in that sense which they have in the Latin; that is, to desire, and desirous.]
hearted, and consented not with them to the death of that innocent. Christ; which is the end of the law, to justify all that believe. of If the law be written in thine heart, it will drive thee to
And Christ will shew thee his Father. “For no man seeth the Father but the Son, and he to whom the Son will shew him.” If thou believe in Christ that he is thy Saviour, that faith will lead thee in immediately, and shew thee God with a lovely and amiable countenance; and make thee feel and see how that he is thy Father, altogether merciful to thee, and at one with thee, and thou his son, and highly in his favour and grace, and sure that thou pleasest him, when thou dost an hundred things which some holy people would suppose themselves defiled if they should but think on them. And to see God is the blessing of a pure heart. ho Impure and unclean-hearted, then, are all they that study to break God’s commandments. Impure-hearted are all that believe not in Christ, to be justified by him. Impure-hearted are all hypocrites, that do their work for a false purpose, - either for praise, profit, or to be justified thereby; which painted sepulchres (as Christ calleth them) can never see God, or be sure that they be in the state of grace, and that their works be accepted; because they have not God’s word with them, but clean against them.
7. Blessed are the peace-makers, for they shall be called the children
of God.
To inherit this blessing, it is not only required that thou have peace in thyself, and that thou take all to the best, and be not offended lightly and for every small trifle, and alway ready to forgive, nor sow no discord, nor avenge thine own wrong; but also that thou be fervent and diligent to make peace, and to go between, where thou knowest or hearest malice and envy to be, or seest hate or strife to arise between person and person, and that thou leave nothing unsought, to set them at one.
And though Christ here speak not of the temporal sword, but teacheth how every man shall live for himself toward his neighbour; yet princes, if they will be God’s children, must not only give no cause of war, nor begin any; but also (though he have a just cause) suffer himself to be entreated, if
r v. 9.] MATTHEW V, VI. VII. 21 he that gave the cause repent; and must also seek all ways of peace, before he fight. Howbeit when all is sought, and nothing will help, then he ought, and is bound, to defend his land and subjects: and in so doing he is a peace-maker, as well as when he causeth thieves and murderers to be punished for their evil doing, and breaking of the common peace of his land and subjects.
If thou have peace in thyself, and lovest the peace of thy brethren after this manner, so is God, through Christ, at peace with thee; and thou his beloved son, and heir also. ^ Moreover, if the wrong done thee be greater than thou mayest bear: as when thou art a person not for thyself only, but in respect of other, in whatsoever worldly degree it be, and hast an office committed thee; then (when thou hast warned, with all good manner, him that did it, and none amendment will be had) keep peace in thine heart and love him still, and complain to them that are set to reform such things; and so art thou yet a peace-maker, and still the son of God. But if thou avenge thyself, or desirest more than that such wrong! be forbidden, thou sinnest against God in taking the authority of God upon thee, without his commandment. God is Father over all, and is (of right) judge over all his children, and to him only pertaineth all avenging. Who therefore without his commandment avengeth, either with heart or hand, the same doth east himself into the hands of the sword, and loseth the right of his cause.
And on the other side, cursed be the peace-breakers, pickquarrels, whisperers, backbiters, sowers of discord, dispraisers of them that be good, to bring them out of favour, interpreters to evil that is done for a good purpose, finders of faults where none is, stirrers up of princes to battle and war; and above all, eursed be they that falsely belie the true preachers of God’s word, to bring them into hate, and to shed their blood wrongfully, for hate of the truth: for all such are children of the devil. Blessed are they that suffer persecution for righteousness’ sake, for theirs is the kingdom of heaven.
If the faith of Christ and law of God (in which two all righteousness is contained,) be written in thine heart; that is,
So but wrongs.]
if thou believe in Christ to be justified from sin, or for remission of sin, and consentest in thine heart to the law, that it is good, holy, and just, and thy duty to do it, and submittest thyself so to do; and thereupon goest forth, and testifiest that faith and law of righteousness openly unto the world, in word and deed; then will Satan stir up his members against thee, and thou shalt be persecuted on every side. But be of good comfort, and faint not. Call to mind the saying of Paul, how iii. “all that will live godly in Christ Jesus shall suffer persecution.” Remember how all the prophets that went before thee — Were so dealt with. Remember the examples of the apostles, and of Christ himself; and that the disciple is no better than his master; and that Christ admitteth no disciple, which not only leaveth not all, but also taketh his cross too. We be not ^” called to a soft living, and to peace in this world; but unto peace of conscience in God our Father, through Jesus Christ, and to war in this world.
Moreover comfort thyself with the hope of the blessing of the inheritance of heaven, there to be glorified with Christ, if thou here suffer with him. For if we be like Christ here in his passions, and bear his image in soul and body, and fight manfully! that Satan blot it not out, and suffer with Christ for bearing record to righteousness; then shall we be like him in glory. St John saith in the third chapter of his epistle, Yet? appeareth not what we shall be, but we know that ^ when he appeareth, we shall be like him.” And Paul, “Our conversation is in heaven, whence we look for a Saviour, the Lord Jesus Christ, which shall change our vile bodies, and make them like his glorious body.”
It is an happy thing to suffer for righteousness’ sake, but not for unrighteousness. “For what praise is it” (saith Peter, in the second of his first epistle), “though ye suffer, when ye be buffeted for your offences?” Wherefore in the fourth of the same he saith, “See that none of you suffer as a murderer, or à thief, or an evil doer, or a busy body in other men’s matters. Such suffering glorifieth not God, nor art thou thereby heir of heaven. Beware therefore that thou deserve not that thou sufferest. But if thou do, then beware much more of them that would bear thee in hand, how that such suffering should be satisfaction of thy sins, and a deserving of [ L. has yea that.) [2 L. has yet it.] —
heaven. No; suffering for righteousness, though heaven be promised thereto, yet doth it not deserve heaven, nor yet make satisfaction for the fore sins: Christ doth both twain, But and if thou repent and believe in Christ for the remission of sin, and then confess, not only before God, but also openly, before all that see thee suffer, how that thou hast deserved that thou sufferest, for breaking the good and righteous law of thy Father, and then takest thy punishment patiently, as an wholesome medicine to heal thy flesh that it sin no more, and to fear thy brethren that they fall not into like offence, as Moses teacheth every where; then, as thy patience in suffering is pleasant in the sight of thy brethren which behold thee, pity thee, and suffer with thee in their hearts, even so is it in the sight of God, and it is to thee a sure token that thou hast true faith and true repentance.
And as they be blessed which suffer for righteousness, even so are they accursed which run away, and let it be trodden under the feet, and will not suffer for the faith of their Lord and law of their Father, nor stand by their neighbours in their just causes. Blessed are ye, when they revile you, and persecute you, and say all manner of evil sayings against you for my sake, and yet lie. Rejoice and be glad, for your reward is great in heaven. Even so verily they persecuted the prophets that were before you.
Here seest thou the uttermost, what a christian man must look for. It is not enough to suffer for righteousness; but that no bitterness or poison be left out of thy cup, thou shalt be reviled and railed upon; and even when thou art condemned to death, then be excommunicate and delivered to Satan, deprived of the fellowship of holy church, the company of the angels, and of thy part in Christ’s blood; and shalt be cursed down to hell, defied, detested, and execrate with all the blasphemous railings that the poisonful? heart of hypocrites can think or imagine; and shalt see before thy face when thou goest to thy death, that all the world is persuaded and brought in belief that thou hast said and done that thou never thoughtest, and that thou diest for that thou art as
of as the child that is unborn
[3 So D., but L. poison hearts. See Vol. 1. p. 17, n. 4.]]
30 EXPOSITION OF ” [cna ». Well, though iniquity so highly prevail, and the truth, for which thou diest, be so low kept under, and be not once known before the world, insomuch that it seemeth rather to be hindered by thy death than furthered, (which is of all griefs the greatest;) yet let not thine heart fail thee, neither despair, as though God had forsaken thee, or loved thee not: but comfort thyself with old ensamples, how God hath suffered all his old friends to be so entreated, and also his only ex- and dear son Jesus; whose ensample, above all other, set before thine eyes, because thou art sure he was beloved above all other, that thou doubt not but thou art beloved also, and so much the more beloved, the more thou art like to the image of his ensample in suffering.
Did not the hypocrites watch him in all his sermons, to trap him in his own words? Was he not subtilly apposed, whether it were lawful to pay tribute to Casar? Were not all his words wrong reported? Were not his miracles ascribed to Beelzebub? Said they not, he was a Samaritan, and had a devil in him? Was he not called a breaker of the sabbath, a wine-drinker, a friend of publicans and sinners? Did he aught wherewith no fault was found, and that was not interpretedto be done for an evil purpose? Was not the pretence of his death the destroying of the temple, to bring him into the hate of all men? Was he not thereto accused of treason, that he forbad to pay tribute to Cesar, and that he moved the people to insurrection? Railed they not on him in the bitterest of all his passion, as he hanged on the cross, saying, “Save thyself, thou that savest other,” “come down from the cross, and we will believe in thee;” fie, wretch, that destroyest the temple” of God? Yet he was beloved of God; and so art thou..His cause came to light also, and so shall thine at the last; yea, and thy reward is great in heaven with him for thy deep suffering.
And on the other side, as they be cursed which leave righteousness destitute, and will not suffer therewith; so are they most accursed, which know the truth, and yet not only flee therefrom because they will not suffer, but also, for lucre, become the most cruel enemies thereof and most subtle persecutors, and most falsely lie thereon also.
Finally, though God, when he promiseth to bless our
FK Hd] MATTHEW V. VI. VII. 31 works, do bind us to work if we will obtain the blessing or promise; yet must we beware of this pharisaical pestilence, to think that our works did deserve the promises. For whatsoever God commandeth us to do, that is our duty to do, though there were no such promise made to us at all. The promise therefore cometh not of the deserving of the worker (as though God had need of aught that we could do), but of the pure mercy of God, to make us the more willing to do that is our duty, &e. For if, when we had done all that God commandeth us to do, he then gave us up into the hands of tyrants, and killed us, and sent us to purgatory (which men so greatly fear), or to hell, and all the angels of heaven with us; he did us no wrong, nor were unrighteous, for aught that we or they could challenge of deserving: howsoever that God useth his creatures, he ever abideth righteous; till thou canst prove that, after he hath bound himself with his own word of mercy, he then breaks promise with them that keep covenant with him. So now, if nought were promised, nought could we challenge, whatsoever we did. And therefore the promise cometh of the goodness of the promiser only; and not of the deserving of those works, of which God hath no need, and which were no less our duty to do, though there were no such promise. Ye be the salt of the earth: but if the salt be waxen unsavoury, what can be salted therewith? It is henceforth nothing worth, but to be cast out, and to be trodden under foot of men.
The office of an apostle and true preacher is to salt, not only the corrupt manners and conversation of earthly people, but also the rotten heart within, and all that springeth out thereof; their natural reason, their will, their understanding and wisdom; yea, and their faith and belief, and all that they have imagined without God’s word concerning righteousness, justifying, satisfaction and serving of God. And the nature of salt is to bite, fret, and make smart. And the sick patients of the world are marvellous impatient, so that, though with great pain they can suffer their gross sins to be rebuked under a fashion, as in a parable afar off; yet, to have their their holiness, and serving of God and his saints, disallowed, improved, and condemned for damnable and devilish, that may they not abide: insomuch that thou
must leave thy salting or else be prepared to suffer again; even to be called a railer, seditious, a maker of discord, and a troubler of the common peace; yea, a schismatic, and an heretic also; and to be lied upon, that thou hast done and said that thou never thoughtest, and then to be called coram nobis!, and to sing a new song, and forswear salting, or else to be sent after thy fellows that are gone before, and the way thy Master went.
True preaching is a salting that stirreth up persecution; meet and an office that no man is meet for, save he that is seasoned himself before with poverty in spirit, softness, meekness, patience, mercifulness, pureness of heart, and hunger of righteousness, and looking for persecution also?; and hath all his hope, comfort, and solace, in the blessing only, and in no worldly thing. t Nay, wil some say, a man might preach long enough without persecution, yea, and get favour too, if he would not or meddle with the pope, bishops, prelates, and holy ghostly people that live in contemplation and solitariness, nor with great men of the world. I answer, true preaching is salting; and all that is corrupt must be salted: and those persons are of all other most corrupt, and therefore may not be left untouched.
The pope’s pardons must be rebuked; the abuse of the mass, of the sacraments, and of all the ceremonies must be rebuked and salted. And selling of merits, and of prayers, must be salted. The abuse of fasting and of pilgrimage must be salted. All idolatry and false faith must be rebuked. And those friars that teach men to believe in St Francis’ coat, how that they shall never come in hell or purgatory, if they be buried therein?, may not be passed over with silence. why The pain and grief of salting made monks flee to their cloister. Nay (say they), we went thither of pure devotion to pray for the people. Yea, but for all that, the more ye increase, and the more ye multiply your prayers, the worse the world is. That is not our fault (say they), but theirs; that
[1 Before us: the expression is taken from the old Latin form of a]
[magistrate’s warrant, summoning the accused.] (2 So D., but L. has longing for persecution too.] [3 See Vol. 1. p. 122, n. 2.]]
they dispose not themselves, but continue in sin, and so are unapt to receive the influence of our prayers. Ὁ hypocrites! if ye were true salt and had good hearts, and loved your neighbours (if dead men be neighbours to them that are alive), and would come out of your dens, and take pain to salt and season them, ye should make a great many of them so apt that your prayers might take effect. But now seeing, as ye say, they be so unsavoury that your prayers be to them unprofitable, though their goods be to you profitable, and yet. ye have no compassion to come out and salt them, it is manifest that ye love not them, but theirs; and that ye pray not for them, but, under the colour of praying, mock them and rob them.
Finally, salt, which is the true understanding of the law, of faith, and of the intent of all works, hath in you lost her virtue; neither be there any so unsavoury in the world as ye are, nor any that so sore kick against true salting as ye; and therefore are ye to be cast out, and trodden under foot, and despised of all men, by the righteous judgment of God.
“If salt have lost his saltness, it is good for nothing but to be trodden under foot of men.” That is, if the preacher, which for his doctrine is called salt, have lost the nature of salt, that is to say, his sharpness in rebuking all unrighteousness, all natural reason, natural wit and understanding, and all trust and confidence in whatsoever it be, save in the blood of Christ; he is condemned of God, and disallowed of all them that cleave to the truth. In what case stand they then that have benefices and preach not? Verily, though they stand at the altar, yet are they excommunicate and cast out of the living church of almighty God.
And what if the doctrine be not true salt? Verily then is it to be trodden under foot: as must all wearish and unsavoury ceremonies which have lost their significations, and not only teach not, and are become unprofitable and do no more service to man; but also have obtained authority as God in the heart of man, that man serveth them, and putteth in them the trust and confidence that he should put in God his maker through Jesus Christ his redeemer. Are the institutions of man better than God’s? Yea, are God’s ordimanees better now than in the old time? The prophets trod [4 Used by Ascham for sour. Johnson’s Dict. weerish.]
[Tyndale, 11] 9
under foot, and defied the temple of God, and the sacrifices of God, and all ceremonies that God had ordained, with fastings and prayings, and all that the people perverted and committed idolatry with. We have as strait a commandment, to salt and rebuke all ungodliness, as had the prophets. Will they then have their ceremonies honourably spoken of? Then let them restore them to the right use, and put the salt of the true meaning and significations of them to them again. But as they be now used, none that loveth Christ can speak honourably of them. What true christian man can give honour to that that taketh all honour from Christ? Who can give honour to that that slayeth the soul of his brother, and robbeth his heart of that trust and confidence, which he should give to his Lord that hath bought him with his blood? “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and so giveth it light to all that are in the house. Let your light so shine before men, that they may see your good works, and praise your Father that is in heaven. Christ goeth forth and describeth the office of an apostle and true preacher by another likeness; as he called them before the salt of the earth, even so here the light of the world: signifying thereby that all the doctrine, all the wisdom, and high knowledge of the world,— whether it were philosophy of natural conclusions, of manners and virtue, or of laws of righteousness, —whether it were of the holy seripc ture and of God himself,—was yet but a darkness, until the doctrine of his apostles came; that is to say, until the knowledge of Christ came, how that he is the sacrifice for our sins, our satisfaction, our peace, atonement and redemption, our life thereto, and resurrection. Whatsoever holiness, wisdom, virtue, perfectness, or righteousness, is in the world among men, howsoever perfect and holy they appear; yet is all damnable darkness, except the right knowledge of Christ’s blood be there first, to justify the heart, before all other holiness.
Another conclusion: As “a city built on a hill cannot be hid,” no more ean the light of Christ’s gospel. Let the world rage as much as it will, yet it will shine on their sore eyes, whether they be content or no.
Another conclusion: As men light not a candle to whelm it under a bushel, but to put it on a candlestick, to light all that are in the house;” even so the light of Christ’s gospel may not be hid, nor made a several thing, as though it pertained to some certain holy persons only. Nay, it is the light of the whole world, and pertaineth to all men; and therefore may not be made several. It is a madness that divers men say, The lay people may not know it:’ except they can prove that the lay people be not of the world. Moreover it will not be hid; but as the lightning, that breaketh out of the clouds, shineth over all, even so doth the gospel of Christ. For where it is truly received, there it purifieth the heart, and maketh the person to consent to the laws of God, and to begin a new and godly living, fashioned after God’s laws, and without all dissimulation: and then it will kindle so great love in him toward his neighbour, that he shall not only have compassion on him in his bodily adversity, but much more pity him over the blindness of his soul, and minister to him Christ’s gospel. Wherefore if they say, “Τὸ is here or there, in St Francis’s coat, or Dominick’s, and such like, and if thou wilt put on that coat, thou shalt find it there, it is false. For if it were there, thou shouldest see it shine abroad, though thou ereepest not into a cell or a monk’s cowl, as thou seest the lightning without creeping into the clouds: yea, their light would so shine that men should not only see the light of the gospel, but also their “good works,” which would as fast come out as they now run in; insomuch that thou shouldest see them make themselves poor, to help other, as they now make other poor, to make themselves rich.
This light and salt pertained not then to the apostles, and now to our bishops and spiritualty, only. No; it pertaineth to the temporal men also. For all kings and all rulers are bound to be salt and light; not only in example of living, but also in teaching of doctrine unto their subjects, as well as they be bound to punish evil doers. Doth not the seripture testify that king David was chosen to be a shepherd, nd to feed his people with God’s word? It is an evil sehoolmaster that cannot but beat only: but it is a good schoolmaster that so teacheth, that few need to be beaten. This salt and light therefore pertain to the temporalty also, 3—=2
[i US]
and that to every member of Christ’s church: so that every man ought to be salt and light to other.
Every man then may be a common preacher, thou wilt say, and preach every where by his own authority. Nay, t. yerily; no man may yet be a common preacher, save he that is called and chosen thereto by the common ordinance of the congregation, as long as the preacher teacheth the true word of God. But every private man ought to be, in virtuous living, both light and salt to his neighbour: insomuch that the poorest ought to strive to overrun! the bishop, and preach to him in ensample of living. Moreover every man ought to preach in word and deed unto his household, and to them that are under his governance, &c. And though no man but may preach openly, save he that hath the office committed by unto him, yet ought every man to endeavour himself to be as well learned as the preacher, as nigh as it is possible. And every man may privately inform his neighbour; yea, and the preacher and bishop too, if need be. For if the preacher preach wrong, then may any man, whatsoever he be, rebuke him; first privately, and then, if that help not, to complain farther. And when allis proved, according to the order of charity, and yet none amendment had, then ought every man that can to resist him, and to stand by Christ’s doctrine, and to jeopard life and all for it. Look on the old ensamples and they shall teach thee. —— The gospel hath another freedom with her than the temporal regiment. Though every man’s body and goods be under the king, do he right or wrong, yet is the authority of God’s word free, and above the king: so that the worst in the realm may tell the king, if he do him wrong, that he doth naught, and otherwise than God hath commanded him; and so warn him to avoid the wrath of God, which is the patient avenger of all unrighteousness. May I then, and ought also, to resist father and mother and all temporal power with God’s word, when they wrongfully do or command that hurteth or killeth the body; and have I no power to resist the bishop or preacher, that with false doctrine slayeth the souls, for which my master and Lord Christ hath shed his blood? Be we otherwise under our bishops than
So but overcome.]
Christ and his apostles and all the? prophets were under the bishops of the old law? Nay, verily: and therefore may we, and also ought to do as they did, and to answer as the apostles did, Oportet magis obedire Deo quam hominibus; “We must rather obey God than men.” In the gospel every man is Christ’s disciple, and a person for himself, to defend Christ’s doctrine in his own person?. The faith of the bishop will not help me, nor the bishop’s keeping the law is sufficient for me. But I must believe in Christ for the remission of all sin, for mine ownself, and in mine own person. No more is the bishop’s or preacher’s defending God’s word enough for me; but I must defend it in mine own person, and jeopard life and all thereon when I see need and occasion.
I am bound to get worldly substance for myself and for mine household with my just labour; and somewhat more for them that cannot, to save my neighbour’s body: and am I not more bound to labour for God’s word, to have thereof in store, to save my neighbour’s soul? And when is it so much time to resist with God’s word and to help, as when they which are believed to minister the true word do slay the souls with false doctrine for covetousness’ sake? He that is not ready to give his life for the maintenance of Christ’s doctrine against hypocrites, with whatsoever name or title they be disguised, the same is not worthy of Christ, nor can be Christ’s disciple, by the very words and testimony of Christ. Nevertheless we must use wisdom, patience, meekness, and a discreet process, after the due order of charity, in our defending the word of God; lest, while we go about to amend our prelates, we make them worse. But when we have proved all that charity bindeth us, and yet in vain; then we must come forth openly, and rebuke their wickedness in the face of the world, and jeopard life and all
[thereon. [2 So L., but D. has the other prophets.]]
[8 The words person and parson were not yet made two, by the]
[adoption of the letter a into the first syllable of the synonyme for a]
[Christian minister, as a means of distinguishing between them Tyn-]
[dale has therefore employed the word person here in each sense At]
[one period, in our language, the name of person was given to a rector,]
[. when meant to be distinguished from a vicar. Of this examples are]
[given in Johnson, Dict.] [4 That is, tried; as in 1 Sam. xvii. 39.]]
Ye shall not think that I am come to destroy the law or the prophets: i no, I am not come to destroy them, but to fulfil them. For truly I say unto you, till heaven and earth perish, there shall not one jot or one tittle of the law scape, till all be fulfilled.
A little before Christ calleth his disciples the light of the world, and the salt of the earth; and that because of their doctrine, wherewith they should lighten the blind understanding of man, and with true knowledge drive out the false opinions and sophistieal persuasions of natural reason, and deliver the scripture out of the captivity of false glosses, which the hypocritish Pharisees had patched thereto: and so, out of the light of true knowledge, to stir up a new living, and to salt and season the corrupt manners of the old blind Conversation. For where false doctrine, corrupt opinions, and sophistical glosses, reign in the wit and understanding, there is the living devilish in the sight of God, howsoever it appear in the sight of the blind world. And on the other side, where the doctrine is true and perfect, there followeth godly living of necessity. For out of the inward belief of the heart floweth the outward conversation of the members. He (3 that believeth that he ought to love his enemy, shall never cease fighting against his own self, till he have weeded all rancour and malice out of his heart: but he that believeth it not, shall put a visor of hypocrisy on his face, till he get opportunity to avenge himself.
And here he beginneth to teach them to be that light and that salt of which he spake, and saith: Though the scribes and Pharisees bear the people in hand, that all I do is of the devil, and accuse me of breaking the law and the prophets, (as they afterward railed on the apostles, that they drave the people from good works through preaching the justifying and righteousness of faith;) yet see that ye, my disciples, be not of that belief. For heaven and earth shall sooner perish, than one jot or tittle of the law should be put out. 1 come not to destroy the law, but to repair it only, and to make it go upright where it halteth; and even to make erooked straight, and rough smooth, as John the Baptist doth in the wilderness; and to teach the true understanding of the law. Without me the law cannot be fulfilled, DOT ever could. For though the law were given by Moses, γοῦ grace and verity, that is to say, the true understanding
and power to love it, and of love to fulfil it, cometh and ever came through faith in me.
I do but only wipe away the filthy and rotten glosses wherewith the scribes and the Pharisees have smeared! the law, and the prophets; and rebuke their damnable living, which they have fashioned, not after the law of God, but after their own sophistical glosses, feigned to mock out the law of Godand to beguile the whole world, and to lead them in blindness. And that the scribes and Pharisees falsely bely me, how that I go about to destroy the law, and to set the people at a fleshly liberty, and to make them first disobedient, and to despise their spiritual prelates, and then to rise against the temporal rulers, and to make all common, and to give licence to sin unpunished; cometh only of pure malice, hate, envy, and furious impatiency, that their visors are plucked from their faces, and their hypocrisy discovered. Howbeit what I teach, and what my learning is concerning the law, ye shall shortly hear, and that in few words.. Whosoever breaketh one of these least commandments, and teacheth men $0, shall be called the least in the kingdom of heaven. But he that doth them and teacheth them, the same shall be great in the kingdom of heaven.
Whosoever studieth to destroy one of the commandments following, which are yet the least and but childish things, in respect of the perfect doctrine that shall hereafter be shewed, and of the mysteries yet hid in Christ; and teacheth other men even so, in word or ensample, whether openly or under a colour, and through false glosses of hypocrisy; that same doctor shall all they of the kingdom of heaven abhor and despise, and cast him out of their company, as a seething-pot doth cast up her foam and scum, and purge herself. So fast shall they of the kingdom of heaven cleave unto the pure law of God, without all men’s glosses.
But whosoever shall first fulfil them himself, and then teach other, and set all his study to the furtherance and maintaining of them, that doctor shall all they of the kingdom of heaven have in price, and follow him and seek him eut, as doth an eagle her prey, and cleave to him as burrs, For these commandments are but the very law of Moses, (the So D., but L. has which the scribes, &c. have smeared to.]
draff of the Pharisees’ glosses cleansed out,) interpreted aecording to the pure word of God, and as the open text comThe kingdom of heaven take for the congregation or pelleth to understand them, if ye look diligently thereon. church of Christ. And to be of the kingdom of heaven is to know God for our Father, and Christ for our Lord and Saviour from all sin. And to enter into this kingdom it is impossible, except the heart of men be to keep the commandments of God purely; as it is written, “If any man will obey his will,” that is to say, the will of the Father that sent me, saith Christ, he shall know of the doctrine, whether it be of of God, or whether I speak of mine own head.” For if thine heart beto do the will of God, which is his commandments, he will give thee a pure eye, both to discern the true doctrine from the false, and the true doctor from the howling hypocrite. And therefore he saith, For I say unto you, Except your righteousness exceed the righteousness of the scribes and Pharisees, ye cannot enter into the kingdom of heaven.
The righteousness of the scribes and Pharisees cannot enter into the kingdom of heaven. The kingdom of heaven is the true knowledge of God and Christ: ergo, the righteousness of the stribes and Pharisees neither knoweth God nor Christ. He that is willing to obey the will of God, understandeth the doctrine of Christ, as it is proved above: the scribes and the Pharisees understand not the doctrine of Christ: ergo, they have no will nor lust to obey the will of God. To obey the will of God is to seek the glory of God: for the glory of a master is the meek obedience of his servants; the glory of a prince is the humble obedience of his subjects; the glory of an husband is the chaste obedience of his wife; the glory of a father is the loving obedience of his children. The scribes and the Pharisees have no lust to obey the will of God: ergo, they seek not the glory of God. Furthermore, the scribes and the Pharisees seek their own glory: they that seek their own glory, preach their own docnis ^ trine: ergo, the scribes and Pharisees preach their own doctrine.. The major thou hast Matt. xxiii: the scribes and Pharisees
“do all their works to be seen of men: they love to sit uppermost at feasts, and to have the chief seats in the synagogues,
I and salutations in the open markets, and to be called rabbi.” And the minor followeth the text above rehearsed, He that speaketh of himself,” or of his own head, seeketh his own glory:” that is to say, he that preacheth his own doctrine is ever known by seeking his own glory: so that it is a general rule to know that a man preacheth his own doctrine, if he seek his own glory.
Some men will haply say, The scribes and Pharisees had no other law than Moses and the prophets, nor any other 4 scripture; and grounded their sayings thereon. That is “truth: how then preached they their own doctrine? Verily it followeth in the said sevegth of John: He that seeketh the glory of him that sent him, the same is true, and there is no unrighteousness in him;” that is to say, he will do his master’s message truly, and not alter it: where contrariwise, he that seeketh his own glory, will be false when he is sent, and will alter his master’s message, to turn his master’s glory unto his own self. Even so did the scribes and Pharisees alter the word of God for their own profit and glory. And when God’s word is altered with false glosses, it is no more God’s word. As when God saith, Love thy neighbour,” and thou puttest to thy leaven, and sayest, If my neighbour do me no hurt, nor say me nay, I am bound to love him; but not to give him, at his need, my goods which I have gotten with my sore labour;” now this is thy law, and not God’s. God’s law is pure and single, Love thy neighbour,” whether he be good or bad: and by love God meaneth to help at need. Now when God biddeth thee to get thy living, and somewhat over to help him that cannot, or at a time hath not wherewith to help himself; if thou, and thirty or forty with thee, get you to wilderness, and not only help not your neighbours, but also rob a great number of two or three thousand pounds yearly, how love ye your neighbours? Such men help the world with prayer, thou wilt say to me. Thou wert better to say, they rob the world with their hypocrisy,” say I to thee; and it is truth indeed that they so do. For if I stick up to the middle in the mire, like to perish without present help, and thou stand by and wilt not succour me, but kneelest down and prayest, will God hear the prayers of such an hypocrite? God biddeth thee so to love me, that thou put thyself in jeopardy to help me; and that thine heart, while
42 EXPOSITION OF [cHAP. thy body laboureth, do pray and trust in God that he will assist thee, and through thee to save me. An hypocrite, that will put neither body nor goods in peril for to help me at my need, loveth me not, neither hath compassion on me; and therefore his heart cannot pray, though he wag his lips never 50 much. It is written, “If a man be a worshipper of Godand do his will,” which is the true worship, “him God heareth.” Now the will of God is, that we love one another, to help at need: and such lovers he heareth, and not subtle hypocrites. As love maketh thee help me at my need; so when it is past thy power to help, it maketh thee pray to God. Even so where is no love, to make thee take bodily pain with me, there is no love that maketh thee pray for me; but thy prayer is indeed for thy belly, which thou lovest. and What were the scribes and Pharisees? The scribes, besides
that they were Pharisees, as I suppose, were also officers; as our bishops, chancellors, commissaries, archdeacons, and officials. And the Pharisees were religious men!, which had professed, not as now, one Dominick’s, the other Francis’, another Bernard’s rules, but even to hold the very law of God, with prayer, fasting and alms-deeds; and were the flower and perfection of all the Jews: as St Paul rejoiceth of ^ himself, saying, “I was an Hebrew, and concerning the law a Pharisee, and concerning the righteousness of the law I was faultless.” They were more honourable than any sect of the monks with us, whether Observant, or Ancre2, or whatsoever other be had in price.
These might much better have rejoiced to have been the true church, and to have had the Spirit of God, and that they Could not have erred, than they whom all the world seeth spiritu-
[! Religious men, or men of religion, having become equivalent to members of some monastic order, Tyndale uses the word here to
[taunt the monks.] [2 Ancre, i.e. anchorite: a name derived from the profession of E]
[retiring entirely out of the world into some solitude. Tria sunt in.]
[JEgypto genera monachorum. Primum cceenobitze, quod illi sauses]
[gentili lingua vocant, nos in commune viventes possumus appellare.]
[Secundum anachoritz, quia soli habitant per deserta, et ab eo quod]
[procul ab hominibus recesserint, nuncupantur. Tertium genus est,]
[quod remoboth dicunt, deterrimum atque neglectum, et quod in nostra =]
[provincia (the country about Bethlehem) aut solum, aut primum est.]
[—Hieron. Ep. ad Eustochium. De Cust. Virg.]]
meither to keep God’s laws nor man’s, nor yet that devil’s law. ef their own making. For God had made them of the old testament as great promises, that he would be their God, and. that his Spirit and all grace should be with them if they kept his laws, as he hath made to us. Now seeing they kept the uttermost jot of the law, in the sight of the world, and were faultless; and seeing thereto that God hath promised neither us nor them aught at all, but upon the profession of keeping his laws; whether were more like to be the right church, and to be taught of the Spirit of God that they could not err, those Pharisees or ours? Might not the general councils of those, and the things there decreed without scripture, seem to be of as great authority as the general councils of ours, and the things there ordained and decreed both clean without, and also against, God’s word? Might not the ceremonies which those had added to the ceremonies of Moses, seem to be as holy and well to please God as the ceremonies of ours? The things which they added to the ceremonies of Moses, were of the same kind as those ceremonies were; and no more to be rebuked than the ceremonies of Moses: as for an ensample, if Moses bade wash a table or dish, when an unclean worm had crept thereon, the Pharisees did wash the table with a wet clout before every refection, lest any unclean thing had touched them unawares to all men, as we put unto our tithes a mortuary for all forgotten tithes. What was then the wiekedness of the Pharisees? Verily the leaven of their glosses to the moral laws, by which they corrupted the commandments, and made them no more God’s; and their false faith in the ceremonies, that the bare work was a sacrifice and a service to God, the significations lost; and the opinion of false righteousness in their prayers, fastings, and alms-deeds, that such works did justify a man before God, and not that God forgiveth sin of his mere mercy, if a man believe, repent, and promise to do his uttermost to sin no more.
When these thus sat in the hearts of the people, with the opinion of virtue, holiness, and righteousness, and their law the law of God; their works, works commanded by God, and confirmed by all his prophets, as prayer, fasting, and almsdeeds, and they looked upon as the church of God that could mot err; and finally, they themselves either every where - were the chief rulers, or so sat in the hearts of the rulers,
that their word was believed to be the word of God; what other thing could it be, to preach against all such, and to condemn their righteousness for the most damnable sin that i can be, than to seem to go about to destroy the law and the prophets? What other thing can such a preacher seem to eg be, before the blind world, than an heretic, schismatic, sedito tious, possessed with the devil, and worthy of shame most vile and death most cruel? And yet these must be first rebuked, and their false righteousness detected, ere thou mayest preach against open sinners. Or else, if thou shouldest convert an open sinner from his evil living, thou shouldest make him nine hundred times worse than before: for he would at once be one of these sort, even an Observant, or of some like sect, of which, among an hundred thousand, thou shalt never bring one to believe in Christ; where among open sinners many believe at the hour of death, fall flat upon Christ, and believe in him only, without all other righteousness. It were an hundred thousand times better never to pray, than to pray such lip-prayers; and never to fast or do alms, than to fast, and to do alms, with a mind thereby to be made righteous, and to make satisfaction for the fore sins, Ye have heard how that it was said to them of old time, Kill not, for whosoever killeth shall be in danger of judgment. But I say unto you, Whosoever is angry with his brother shall be in danger of judgment: and whosoever saith unto his brother Racha, shall be in danger of a council: but whosoever saith to his brother, Thou fool, shall be in danger of hell fire. is Here Christ beginneth, not to destroy the law (as the Pharisees had falsely accused him), but to restore it again to the right understanding, and to purge it from the glosses of the Pharisees. He that slayeth shall be guilty, or in danger of judgment: that is to say, if a man murder, his deed testifieth against him; there is no more to do than to pronounce Sentence of death against him. This text did the Pharisees extend no farther than to kill with the hand and outward cca, members: but hate, envy, malice, churlishness, and to withdraw help at need, to beguile and circumvent with wiles and. subtle bargaining, was no sin at all. No; to bring him whom thou hatest to death with craft and falsehood, so thou didst
not put thine hand thereto, was no sin at all: as when they. had brought Christ to death wrongfully, and compelled Pilate with subtilty to slay him, they thought themselves pure; in-. somuch that they would not go into the hall, for defiling themselves, and being partakers with Pilate in his blood. And they said to the apostles, Ye would bring this man’s blood upon us:” as who would say, we slew him not. And Saul (in the first book of the Kings in the eighteenth chapter), being so wrath with David that he would gladly have had him slain, determined yet that he would not defile himself; but to thrust him into the hands of the Philistines, that they might slay him, and he himself abide pure. And as our spiritualty now offer a man mercy once, though he have spoken against holy church; only if he will but perjure, and bear a fagot: but if he will not, they do but diet him a season, to win him, and make him tell more; and deliver him to the lay power, saying, He hath deserved death by our laws, and ye ought to kill him, howbeit we desire it not.
But Christ restoreth the law again; and saith, to be angry with thy neighbour is to slay him, and to deserve death. For the law goeth as well on the heart as on the hand. “He that hateth his brother is a murderer.” If then the blind hand deserve death, how much more those parts which have the sight of reason! And he that saith Racha!, Lewd,” or whatsoever sign of wrath it be, or that provoketh to wrath, hath not only deserved that men should immediately pronounce sentence of death upon him; but also that, when death is pronounced, they should gather a council, to decree what horrible death he should suffer. And he that calleth his brother fool hath sinned down to hell.
Shall then a man not be angry at all, nor rebuke or punish? Yes, if thou be a father or a mother, master or mistress, husband, lord, or ruler; yet with love and mercy, that the anger, rebuke, or punishment, exceed not the fault or trespass. May a man be angry with love? Yea, mothers can be so with their children. It is a loving anger, that hateth only the vice, and studieth to mend the person. But [1 ‘FIP Raka; a word expressive of the greatest contempt; very much used by the rabbinieal writers, and very common in the mouth of their people.’—Lightfoot Hor. Hebr. in Matt. v. 22.]
here is forbidden not only wrath against father, mother, and all that have governance over thee, which is to be angry, and to grudge against God himself, and that the ruler shall not be wrath without a cause against the subject; but also all private wrath against thy neighbour, over whom thou hast no rule, nor he over thee, no, though he do thee wrong. For he that doth wrong lacketh wit and discretion; and cannot amend, till he be informed and taught lovingly. Therefore thou must refrain thy wrath, and tell him his fault lovingly, and with kindness win him to thy Father: for he is thy brother, as well made and as dear bought as thou, and as well beloved, though he be yet childish and lack discretion. the But some will say, I will not hate my neighbour, nor yet love him or do him good. Yes, thou must love him: for the first commandment, out of which all other flow, is, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might:” that is, thou must keep all his commandments with love. Love must keep thee from killing or hurting thy neighbour, and from coveting in thine heart whatsoever is his. And “this commandment have we of him, that he which loveth God love his brother also.” And again, “He that hath the substance of this world, and seeth his brother have necessity, and shutteth up his compassion from him, how is the love of God in him?” He then that helpeth not at need, loveth not God, but breaketh the first commandment. “Let us love,” therefore, saith St John, “not with word and tongue, but in deed and truth.” And again, St John saith in the said place, He that loveth not his brother abideth yet stil in death.” And of love hath Moses texts enough: but the Pharisees glossed them out, saying, they were but good counsels, if a man desired to be perfect, but not precepts. “If thou meet thine enemy’s ox or ass going astray, thou shalt in any wise bring them to him again.” And, “If thou see thine enemy’s ass fall down under — his burden, thou shalt help him up again.” And, Thou shalt ^ not hate thy brother in thine heart, but shalt in any wise rebuke thy neighbour, that thou bear no sin for his sake.” i [1 The authorised version has, that thou bear not sin for him,” in its margin. ]
For if thou study not to amend thy neighbour, when he sinneth, so art thou partaker of his sins; and therefore, when God taketh vengeance and sendeth whatsoever plague it be, to punish open sinners, thou must perish with them. For thou didst sin in the sight of God as deep as they; because thou didst not love the law of God, to maintain it with all thine heart, soul, power, and might. Is not he that seeth his neighbour’s house in jeopardy to be set on fire, and. warneth not, nor helpeth in time, to avoid the peril, worthy (if his neighbour’s house be burnt up) that his be burnt also; seeing it was in his power to have kept all out of jeopardy, if he had would; as he would, no doubt, if he had loved his neighbour? Even so, when God sendeth a general pestilence or war to thy city, to punish the sin thereof; art thou not worthy that thine house should be infected or perish, if thou mightest have kept it from sinning, and thou hadst been willing thereto? But if thou do thy best to further the law of God, and to keep thy land or neighbours from sinning against God; then (though it help not) thou shalt bear no sin for their sakes when they be punished. He therefore that loveth the law of God, may be bold in time of pestilence and all jeopardy to believe in God. And again in the same place, “Thou shalt not avenge thyself, nor bear hate in mind against the children of thy people; but shalt love thy fellow as thyself. I am the Lord.” As who should say, For my sake shalt thou do it. And, The Lord your God is the God of gods and Lord of lords, a great God, mighty and terrible, which regardeth no man’s person or degree, nor taketh gifts; but doth right to the fatherless and the widow, and loveth the stranger, to give him raiment and food. Love therefore the stranger, for ye were strangers in the land of Egypt.” And, “If a stranger sojourn by thee in your land, see that ye vex him not. But let the stranger, that dwelleth among you, be as one of yourselves, and love him as thyself: for ye were strangers in the land of Egypt. I am the Lord.” As who should say, Love him for my sake.
Notwithstanding, when thy neighbour hath shewed thee more unkindness than God hath love, then mayest thou hate him, and not before; but must love him for God’s sake, till he fight against God, to destroy the name and glory of God.
Therefore when thou offerest thy gift at the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go first and reconcile thyself unto thy brother, and then come and offer thy gift. Agree with thine adversary at once, while thou art in the way with him; lest thine adversary deliver thee to the judge, and the judge deliver thee to the minister, and thou be cast into prison. Verily I say unto thee, thou shalt not come out thence, till thou have paid the uttermost farthing.
This text, with the similitude, is somewhat subtle; and bindeth both him that hath offended to reconcile himself as much as in him is, and him that is offended to forgive and be or at one. The offerings were signs, and did certify a man that God was at one with him, and was his friend and loved him. For the fat of beasts was offered, and wine thereto, as though God had sat and eaten and drunk with them; and the rest they and their households did eat before God, as though they had ate and drunk with God; and were commanded to be merry and to make good cheer, fully certified that God was at one with them, and had forgot all old offences, and now loved them, that he would fulfil all his promises of mercy with them. t Now will God receive no sacrifice (that is to wit, neither forgive, nor fulfil any of his promises), except we be first reconciled unto our brethren, whether we have offended or be — offended. In the chapter following thou readest, “If ye forgive, your Father shall forgive you.” And, Hos. vi. “I love mercy and not sacrifice, and the knowledge of God more than I do burnt offerings:” that is to say, the knowledge of the appointments made between God and us; what he will have us to do first, and then what he will do for us again. And God refuseth fasting, and punishing of the body, that was coupled with cruelty, and saith, that he desired no such fast; that but saith, This fast require I, that ye be merciful and forgive, and clothe the naked, and feed the hungry, &c. Then call (saith he), and the Lord shall answer: cry, and he shall say, See, here I am.”
And that similitude will, that as a man here, if he will no otherwise agree, must suffer the extremity of the law, if he be brought before a judge, (for the judge hath no power to forgive or to remit, but to condemn him in the uttermost
Er of the law;) even so, if we will not forgive one another here,. we shall have judgment of God without all mercy. i And that some make purgatory of the last farthing, they shew their deep ignorance. For first, no similitude holdeth every word and syllable of the similitude. Furthermore, when they dispute, Till he pay the last farthing; ergo, he 5 shall pay: but not in hell; ergo, in purgatory: a wise. reason! Joseph knew not Mary till she had borne her first son; ergo, she bare the second; or, he knew her after. I will not forgive thee till I be dead or while I live; ergo, I will do it after my death: and a thousand like. Ye have heard how it was said to them of old time, Commit not adultery. But I say to you, that whosoever looketh on a wife, lusting after her, hath committed advoutry with her already in his heart.
This commandment, Commit none adultery,” had the Pharisees blinded and corrupt with their sophistry and leaven, interpreting the concupiscence of the heart, lewd toys, filthy gestures, unclean words, clipping, kissing, and so forth, not to be imputed for sin; but even the act and deed alone: though Moses say in the text, Thou shalt not covet thy neighbour’s wife, &c. But Christ putteth to light and salt; and bringeth the precept to his true understanding and natural taste! again; and condemneth the root of sin, the concupiscence and consent of the heart. Before the world I am no murderer, till I have killed with mine hand: but before God I kill, if I hate; yea, if I love not, and of love keep me both from doing hurt, and also be ready and prepared to help at need. Even so the consent of the heart, with all other means that follow thereof, be as well advoutry before God as the deed itself.
Carnal love will not suffer a mother to rob her child; no, Àt maketh her rob herself to make it rich. A natural father shall never lust after his son’s wife; no, he careth more for
[1 So but has cast.] [tyndale, 11]
her chastity than his son doth himself. Even so would love to my neighbour keep me from sinning against him.
Advoutry is a damnable thing in the sight of God, and much mischief followeth thereof. David, to save his honour, was driven to commit grievous murder also. It is unright, in the sight of God and man, that thy child should be at another man’s cost, and be another man’s heir: neither canst thou or the mother have lightly a quiet conscience to God, or a merry heart, as long as it so is. Moreover what greater shame canst thou do thy neighbour, or what greater displeasure? What if it néver be known, nor come any child thereof? The preciousest gift that a man hath of God in this world is the true heart of his wife, to abide by him in wealth and woe, and to bear all fortunes with him. Of that hast thou robbed him; for after she hath once coupled herself to thee, she shall not lightly love him any more so truly; but haply hate him, and procure his death. Moreover thou hast untaught her to fear God, and hast made her to sin against God: for to God promised she, and not to man only; for the law of matrimony is God’s ordinance. For it 1s written, when Potiphar’s wife would have Joseph to lie with her, he answered: How could I do this wiekedness and sin against God?” Yea, verily; it is impossible to sin against man, except thou sin against God first. Finally, read chronicles and stories, and see what hath followed of adultery.
What shall we say, that some doctors have disputed and doubted whether single fornication should be sin, when it is condemned both by Christ and Moses too? And Paul testifieth, that no fornicator, or whorekeeper, shall possess the kingdom of God. It is right that all men, that hope in God, should bring up their fruit in the fear and knowledge of God; and not to leave his seed where he careth not what come thereof.
[Wherefore if thy right eye offend thee, pluck it out, and cast it from thee: for it is better for thee that one of thy members perish, than that thy whole body should be cast into hell. And even so if thy right hand offend thee, cut it off, and cast it from thee. For it is better for thee that one of thy members perish, than that thy whole body should be cast into hell. This is not meant of the outward members. For then]
[we must cut off nose, ears, hand and foot; yea, we must]
procure to destroy the seeing, hearing, smelling, tasting, and feeling, and so every man kill himself. But it is a phrase or speech of the Hebrew tongue, and will that we cut off occasions, dancing, kissing, riotous eating and drinking, and the lust of the heart, and filthy imaginations, that move a man to concupiscence. Let every man have his wife, and think her the fairest and the best-conditioned, and every woman her husband so too. For God hath blessed thy wife, and made her without sin to thee, which ought to seem a beautiful fairness. And all that ye suffer together, the one with the other, is blessed also, and made the very cross of Christ, and pleasant in the sight of God. Why should she then be loathsome to thee, because of a little suffering, that thou shouldest lust after another, that should defile thy soul, and slay thy conscience, and make thee suffer everlastingly? It is said, whosoever putteth away his wife, let him give her a testimonial of the divoreement. But I say unto you, whosoever putteth away his wife (except it be for fornication) maketh her to break wedlock; and whosoever marrieth the divorced, breaketh wedlock. Moses permitted his Israelites in extreme necessity, as when they so hated their wives that they abhorred the company of them, then to put them away, to avoid a worse inconvenience; whereof ye read also Matt. xix. And he knit thereto, that they might not receive them again, after they had been known of any other persons. Which licence the Jews abused, and put away their wives for every light or feigned cause, and whensoever they lusted. But Christ calleth back again, and interpreteth the law after the first ordinance, and cutteth off all causes of divorcement, save fornication of the wife’s party, when she breaketh her matrimony; in which case Moses’s law pronounceth her dead, and so do the laws of many other countries: which laws, where they be used, there is a man free without all question. Now where they be let live, there the man (if he see sign of repentance and amendment) may forgive for once. If he may not find in his heart (as Joseph, as holy as he was, could not find in his heart to take Christs mother to him, when he her with child), he is free no doubt to take another, while the law interpreteth her dead: for her sin ought of no right to bind him.
What shall the woman do, if she repent and be so tempted in her flesh that she cannot live chaste? Verily I can shew of you nothing out of the scripture. The office of the preacher is, to preach the ten commandments, which are the law natural; 3 and to promise them which submit themselves to keep them, of love and fear of God, everlasting life for their labour through faith in Christ; and to threaten the disobedient with everlasting pain in hell. And his! punishment is, if any man have offended through frailty, and when he is rebuked turn and repent, to receive him unto grace, and absolve him; and if any man will not amend when he is rebuked, to cast him out among the infidels. This I say, if the temporal power shut her up as a convict person, appointing her a sober living, to make satisfaction to the congregation for her damnable example, they did not amiss. It is better that one misdoer suffer, than that a commonwealth be corrupt.
Where the officers be negligent, and the woman not able to put herself to penance, if she went where she is not known, and there marry, God is the God of mercy. If any man in the same place where she trespasseth pitied her, and married her, I could suffer it; were it not that the liberty would be the next way to provoke all other that were once weary of their husbands to commit adultery, for to be divorced from them, that they might marry other which they loved better. Let the temporal sword take heed to their charge therefore. For this is truth: all the temporal blessings set in the law of Moses for keeping their laws, as wealth and prosperity, keep-… ~ long life, the upper hand of their enemies, plenteousness of fruits, and cheap of all things, and to be without pestilence, war and famishment, and all manner other abominable diseases and plagues, pertain to us as well as to them, if we keep our temporal laws.
And all the curses and terrible plagues which are threatened throughout the law of Moses, as hunger, dearth, war of and dissension, pestilence, fevers, and wonderful and strange fearful diseases, as the sweat, plague, and falling sickness, shortening of days, that the sword, hunger, and such diseases shall eat them up in their youth, that their enemies should have the upper hand, that the people of the land should be minished, and the towns decayed, and the land brought unto So D., but L. this.]
a wilderness, and that a plenteous land should be made barren, or so ordered that dearth should devour the inhabiters, and wealth be among few that should oppress the rest, with a thousand such like, so that nothing they begin should have a prosperous end; all those curses (I say) pertain to us as well as to them, if we break our temporal laws.
Let England look about them, and mark what hath chanced them, since they slew their right king whom God had anointed over them, king Richard the Second. Their people, towns, and villages are minished by the third part; and of their noble blood remaineth not the third, nor I believe the sixth, yea, and if I durst be bold, I wene I might safely swear that there remaineth not the sixteenth part. Their own sword hath eaten them up. And though pastures be enlarged above all measure, yet rot of sheep, murrain of beasts, with parks and warrens, with raising of fines and rent, make all things twice so dear as they were. And our own commodities are so abused, that they be the destruction of our own realm.
And right: for if we will not know God to keep his laws, how should God know us, to keep us, and to care for us, and to fulfil his promises of mercy unto us? Saith not Paul, (Rom. i) of the heathen, Sicut non probaverunt habere Deum in notitia, ita tradidit illos Deus; As it seemed them not good, or as they had no lust, or as they admitted it not, nor allowed for right in their hearts to know God as God, to give him the honour of God, that is, to fear him as God, and as avenger of all evil, and to seek his will; even so God gave them up to follow their own blindness; and took his Spirit and his grace from them, and would no longer rule their wits? Even so if we cast off us the yoke of our temporal laws, which are the laws of God, and drawn out of the ten commandments and law natural, and out of “Love thy neighbour as thyself;” God shall cast us off and let us slip, to follow our own wit. And then shall all go against us, whatsoever we take in hand: insomuch that when we gather a parliament to reform or amend aught, that we there determine shall be our own snare, confusion, and utter destruction, so that all the enemies we have under heaven could not wish us so great mischief as our own counsel shall do us; God shall so blind the wisdom of the wise. If any man have any godly counsel, it shall
[ver]
have none audience: error, madness, and dasing! shall have the upper hand.
And let the spiritualty take heed and look well about them, and see whether they walk as they have promised Godand in the steps of his Son Christ, and of his apostles, whose offices they bear. For I promise them, all the devils in hell, if God had let them loose, could not have given them worse counsel than they have given themselves this twenty year long. God gave up his Israelites oftentime, when they would not be ruled, nor know themselves and their duty to God; and brought them into captivity under their enemies, to prove and feel (saith the text) whether were better service, either to serve God, and willingly to obey his law coupled with so manifold blessings; or to serve their enemies, and to obey their cruelness and tyranny (spite of their heads) in need and necessity. And let the temporalty remember, that because those nations, under which the Isralites were in captivity, did deal cruelly with them, not to punish them for their idolatry and sin, which they had committed against God, but to have their lands, and goods, and service only, rejoicing to make them worse and more out of their Father’s favour; therefore when God had scourged his children enough, he did beat the other for their labour.
But to our purpose: what if the man run from his wife and leave her desolate? Verily, the rulers ought to make a fom law, if any do so and come not again by a certain day, as 75 within the space of a year or so, that then he be banished the country; and if he come again, to come on his head, and let the wife be free to marry where she will. For what right is it that a lewd wretch should take his goods, and run from his wife without a cause, and sit by a whore, yea, and come again after a year or two (as I have known it) and rob his wife of that she hath gotten in the mean time, and go again to his whore? Paul saith to the Corinthians, that if a man or woman be coupled with an infidel, and the infidel depart, the other is free to marry where they lust. And he saith: “If there be any man that provideth not for his, and namely for them of his own household, the same denieth the faith, and is worse than an infidel.” And even so is this man much more to be interpreted for an infidel, that causeless
[1 So but daunsyng.]
runneth from his wife. Let, I say, the governors take heed how they let sin be unpunished, and how they bring the wrath of God upon their realms. For God will be avenged of all iniquity, and punish it with plagues from heaven.
In like manner, if the woman depart causeless and will not be reconciled, though she commit none adultery, the man ought of right to be free to marry again. And in all other causes, if they separate themselves of impatience that the one cannot suffer the other’s infirmities, they must remain unarried.
If any part burn, let the same suffer the pain or infirmities of the other. And the temporalty ought to make laws to bridle the unruly party. Again, ye have heard how it was said to them of old time, foreswear not thyself, but pay thine oaths unto the Lord. But I say unto you, swear not at all, neither by heaven, for it is the seat of God; neither by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great king; neither shalt thou swear by thine head, for thou canst not make a white hair or a black. But your communication shall be, Yea, yea, nay, nay. For if aught be above that, it proceedeth of evil.
As to hate in the heart, or to covet another man’s wife, W. was no sin with the Pharisees; no more was it to hide one thing in the heart, and to speak another with the mouth, to deceive a man’s neighbour, if it were not bound with an oath. And though Moses say, Lie not, nor deceive any man his neighbour or one another; yet they interpreted it but good counsel, if a man desired to be perfect; but no precept, to bind under pain of sin: and so by that means, not only they that spake true, but also they that lied to were compelled to swear and to confirm their words with oaths, if they would be believed.
But Christ bringeth light and salt to the text, which the Pharisees had darkened and corrupt with the stinking mist of their sophistry, and forbiddeth to swear at all, either by God or any creature of God’s; for thou canst swear by none other at all, except the dishonour shall redound unto the name of God. If thou swear By God it is so,” or By God I will do this or that;’ the meaning is, that thou makest God judge, to avenge it of thee, if it be not as thou sayest, or if thou shalt not do as thou promisest. Now if truth be not in thy
words, thou shamest thine heavenly Father, and testifiest that thou believest that he is no righteous judge, nor will avenge unrighteousness; but that he is wicked as thou art, and consenteth and laugheth at thee, while thou deceivest thy brother, as well created after the likeness of God, and as dear bought with the precious blood of Christ, as thou. And thus through thee, a wicked son, is the name of thy Father dishonoured, and his law not feared, nor his promises believed. And when thou swearest by the gospel book, or bible, the meaning is, that God, if thou lie, shall not fulfil unto thee the promises of mercy therein written; but contrariwise to bring unto thee all the curses, plagues and vengeance therein threatened unto the disobedient and evil doers. And even so when thou swearest by any creature, as by — bread or salt, the meaning is, that thou desirest, that the creator thereof shall avenge it of thee, if thou lie, &c. Wherefore our dealing ought to be so substantial, that our words might be believed without an oath. Our words are the signs of the truth of our hearts, in which ought to be pure and single love toward thy brother; for whatsoever proceedeth not of love is damnable. Now falsehood to deceive him, and pure love, cannot stand together. It cannot therefore be but damnable sin to deceive thy brother with lying, though thou add no oath to thy words. Much more damnable is it then to deceive, and to add an oath thereto, &cin Howbeit all manner of swearing is not here forbidden, no. more than all manner of killing, when the commandment saith, “Kill not; for judges and rulers must kill Even so ought they, when they put any man in office, to take an oath of him that he shall be true and faithful and diligent therein; and of their subjects it is lawful to take oaths, and of all that offer themselves to bear witness. But if the superior would compel the inferior to swear that [which] should be to the dishonour of God, or hurting of an innocent, the inferior ought rather to die than to swear: neither ought a judge to compel a man to swear against himself, that he make him not sin and forswear; whereof it is enough spoken in another place. But here is forbidden swearing between neighbour aud neighbour, and in all our private business and daily communication. For customable swearing, though we lied not, doth rob the name of God of his due reverence and fear. And in our daily commu-
nieation and business one with the other is so much vanity of words, that we cannot but in many things lie; which to confirm with an oath, though we beguile not, is to take the name of God in vain, and unreverently, against the second precept. Now to lie for the intent to beguile is damnable of itself: how much more then to abuse the holy name of God thereto, and to call to God for vengeance upon thine own self!
Many cases yet there chance daily between man and man, in which charity compelleth to swear: as if I know that my neighbour is falsely slandered, I am bound to report the truth, and may lawfully swear, yea, and am bound if it need, and that though not before a judge. And unto the weak, where yea and nay have lost their credence through the multitude of liars, a man may lawfully swear to put them out of doubt: which yet cometh of the evil of them that abuse their language to deceive withal. Finally, to swear to do evil is damnable; and to perform that is double damnation. Herod’s oath made him not innocent and guiltless of the death of John the baptist; though the hypocrite had not known what his wife’s daughter would have asked. And when men say a king’s word must stand; that is truth, if his oath or promise be lawful and expedient.
In all our promises it is to be added, If God will,” and, “If there be no lawful let.” And though it be not added, it is to be interpreted, as added. As if I borrow thy sword, and by the hour I promise to bring it thee again, thou be beside thyself: if I promise to pay by a certain day, and be in the. mean time robbed or decayed by chance, that I cannot perform it: I am not forsworn if mine heart meant truly when I promised. And many like cases there be, of which are touched in other places. To lie also, and to dissemble, is not alway sin. David told king Achish, the Philistine, that he had robbed his own people the Jews, when he had been a roving among the Amalekites, and had slain man, woman, and child for telling tales; and yet was that lie no more sin, than it was to destroy the Amalekites, those deadly enemies of the faith of one almighty God. Neither sinned Hushai, David’s irusty friend, in feigning and beguiling Absalom, but pleased. God highly. To bear a sick man in hand that wholesome bitter medicine is sweet, to make him drink it, it is the duty of charity, and no sin. To persuade him that pursueth his
neighbour to hurt him or slay him, that his neighbour is gone another contrary way, is the duty of every Christian man by the law of charity, and no sin; no, though I confirmed it with an oath!. But to lie for to deceive and hurt, that is damnable only, &c. Ye have heard, how it is said, An eye for an eye, a tooth for a tooth. But I say unto you, that ye withstand not wrong. But if a man give thee a blow on the right cheek, turn to him the other also. And if any man will go to law with thee and take away thy coat, let him have thy cloak thereto. And if any man compel thee to go a mile, go with him twain. Give to him that asketh, and from him that would borrow turn not away. ᾿
Christ here intended not to disannul the temporal regiment, and to forbid rulers to punish evil doers, no more than he meant to destroy matrimony when he forbade to lust and to covet another man’s wife in the? heart. But as he there forbade that which defileth matrimony, even so he forbiddeth here that which troubleth, unquieteth, and destroyeth the temporal regiment, and that thing which to forbid the temporal regiment was ordained; which is, that no man avenge himself. Christ meddleth not with the temporal regiment; but in all this long sermon fighteth against the Pharisees’ false doctrine, and salteth the law, to purge it of the corruption of their filthy glosses, and to bring it unto the right taste and true understanding again.!
For the Pharisees had so interpreted that law of Moses, which pertained only unto the rulers, that every private person might avenge himself, and do his adversary as much harm again as he had received of him.
Now if he that is angry have deserved that men pronounce death upon him; and he that saith Racha, hath deserved that men should gather a council to determine some sundry and cruel death for so heinous a crime; and if he that calleth his brother fool have deserved hell, what deserveth he that smiteth or avengeth himself with his own hand? Here is forbidden therefore private wrath only, and that a man avenge himself. the To turn the other cheek, is a manner of speaking, and not to be understood as the words sound; as was to cut off [1 The apostle says that they who should say, Let us do evil, that good may come,” would justly be condemned. ]
[2 So D., but L. thy ]
ihe hand, and to pluck out the eye; and as we command our children not only not to come nigh a brook or water, but also not so hardy as once to look that way, either to look on fire, or once to think on fire; which are impossible to be observed. More is spoken than meant, to fear them; and to make them perceive that it is earnest that we command. Even so is the meaning here, that we in no wise avenge; but be prepared ever to suffer as much more, and never to think it lawful to avenge, how great soever the injury be: for he himself turned not the other cheek, when he was smitten before the bishop; nor yet Paul, when he was buffeted before the bishop also. But ye have had a little above, Blessed are the meek, for they shall possess the earth.” Let all the world study to do thee wrong, yea, let them do thee wrong; and yet if thou be meek, thou shalt have food and raiment enough for thee and thine. And moreover, if the worst come, God shall yet set such a tyrant over thee, that (if thou be meek and canst be content that he poll thee properly, and even as thou mayest bear) shall defend thee from all other. Who is polled intolerably, that his life is bitter and even death to him, but he that is impatient and cannot suffer to be polled? Yea, poll thyself and prevent other; and give the bailiff or like officer now a capon, now a pig, now a goose, and so to thy landlord likewise; or if thou have a great farm, now a lamb, now a calf; and let thy wife visit thy landlady three or four times in the year with spiced cakes, and apples, pears, cherries, and such like. And be thou ready with thine oxen or horses, three or four, or half a dozen days in the year, to fetch home their wood, or to. plough their land: yea, and if thou have a good horse, let them have him good cheap? or take a worse for him; and they shall be thy shield and defend thee, though they be tyrants and care not for God, that no man else shall dare poll thee. And thereto thou mayest with wisdom get of them that [which] shall recompense all that thou doest to them. All this I mean, if thou be patient, and wise, and fear God thereto, and love thine neighbour, and do none evil. For if thou keep thyself in favour with hurting thy neighbour, thine end will be evil, and at the last desperation in this world, and hell after.
[3 See Vol. I. 122.]
But and if thou canst not poll thyself with wisdom, and laugh, and bear a good countenance, as though thou rejoicest while such persons poll thee, every man shall poll thee; and they shall maintain them, and not defend thee. Let this therefore be a common proverb— Be contented to be polled of some man; or to be polled of every man.’
Ye must understand that there be two states or degrees ἴῃ this world: the kingdom of heaven, which is the regiment of the gospel; and the kingdom of this world, which is the temporal regiment. In the first state there is neither father, mother, son, daughter; neither master, mistress, maid, manservant, nor husband, nor wife, nor lord, nor subject, nor man, nor woman: but Christ is all; and each to other is Christ himself. There is none better than other; but all like good, all brethren, and Christ only is Lord over all. Neither is there any other thing to do, or other law, save to love one another as Christ loved us. In the temporal regiment is husband, wife, father, mother, son, daughter, master, mistress, maid, manservant, lord, and subject.
ΝΟΥ͂ is every person a double person; and under both ἀπά the regiments. In the first regiment, thou art a person for thine own self, under Christ and his doctrine, and mayest neither hate nor be angry, and much less fight or avenge; but must after the ensample of Christ humble thyself, forsake and deny thyself, and hate thyself, and cast thyself away, and be meek and patient, and let every man go over thee, and tread thee under foot and do thee wrong; and yet love them, and pray for them, as Christ did for his crucifiers. For love is all; and what is not of love, that is damnable, and cast out of that kingdom.
For that kingdom is the knowledge of God and Christ. — But he that loveth not, knoweth neither God nor Christ; therefore he that loveth not, is not of that kingdom. The ὠ minor is on this wise proved: he that knoweth God and Christ, seeth light, for Christ is light; but “he that hateth his ^ brother is in darkness, and walketh in darkness, and wotteth not whither he goeth, for darkness hath blinded his eyes;” ergo, he that hateth his brother knoweth not what Christ hath done for him; and therefore hath no true faith; nor is of the spiritual kingdom of God.
To hate thyself, that shalt thou get, if thou considerest
v. 38—42.] MATTHEW V. VI. VIL of thine own sins, and the deep damnation that long! thereto, with due repentanee. And to love, that thou shalt obtain,
I. if thou behold the great and infinite mercy of God with strong faith; that there is none so great an enemy to thee in this world, but thou shalt lightly? love him, if thou look well on the love that God shewed thee in Christ.
In the temporal regiment, thou art a person in respect of other; thou art an husband, father, mother, master, mistress, lord, ruler, or wife, son, daughter, servant, subject, &c. And there thou must do according to thine office. If thou be a father, thou must do the office of a father, and rule, or else thou damnest thyself. Thou must bring all under obedience, whether by fair means or foul. Thou must have obedience of thy wife, of thy servants, and of thy subjects; and the other must obey. If they will not obey with love, thou must chide and fight, as far as the law of God and the law of the land will suffer thee. And when thou canst not rule them, thou art bound in many cases to deliver them unto the higher officer, of whom thou didst take the charge over them.
Now to our purpose, whether a man may resist violence, and defend or avenge himself. I say nay, in the first state, where thou art a person for thyself alone, and Christ’s disciple. There thou must love, and of love do, study, and enforce; yea, and suffer all things (as Christ did) to make peace, that the blessing of God may come upon thee, which saith: Blessed be the peace-makers, for they shall be the children of God.” If thou suffer and keepest peace in thyself only, thy blessing is the possession of this world. But if thou so love the peace of thy brethren, that thou leave nothing undone or unsuffered to further it, thy blessing is, thou shalt be God’s son, and consequently possess heaven.
But in the worldly state, where thou art no private man, but a person in respect of other, thou not only mayest, but also must, and art bound under pain of damnation to execute thine office. Where thou art a father, thou must have obedience by fair means or by foul; and to whom thou art an husband, of her thou must require obedience and chastity, and, to get that, attempt all that the law of the land commandeth and willl. And of thy servants thou must exact
[[! That is, belongs.] [2 Without difficulty. ]]
obedience and fear, and mayest not suffer thyself to be despised. And where thou art a ruler thereto appointed, thou must take, prison, and slay too; not of malice and hate, to avenge thyme self, but to defend thy subjects, and to maintain thine office.
Concerning thyself, oppress not thy subjects with rent, fines, or custom at all, neither pill them with taxes and such like, to maintain thine own lusts: but be loving and kind to them, as Christ was to thee; for they be his, and the price of his blood. But those that are evil doers among them and vex their brethren, and will not know thee for their judge and fear thy law, them smite, and upon them draw thy sword, and put it not up until thou hast done thine office; yet without hate to the person, for his master’s sake, and because he is in the first regiment thy brother, but to amend him only; or if it cannot be but that thou must lose one to save many, then execute thine offiee with such affection, with such compassion and sorrow of heart, as thou wouldest eut off thine own arm to save the rest of the body.: Take an example: thou art in thy father’s house among thy brethren and sisters. There if one fight with another, or if any do thee wrong, thou mayest not avenge nor smite; for that pertaineth to thy father only. But if thy father give thee authority in his absence, and command thee to smite if they will not be ruled, now thou art another person. Notwithstanding yet thou hast not put off the first person, but art a brother still and must ever love, and prove all thing to rule with love: but if love will not serve, then thou must use the office of the other person, or sin against thy father. Even so, when thou art a temporal person, thou puttest not off the spiritual. Therefore thou must ever love; but when love will not help, thou must with love execute the office of the temporal person, or sin against God. A mother can smite and love: and so mayest thou with love execute the office of thy second state. And the wife, son, servant, and subject are brethren in the first state, and put not that person off by reason of the second degree; and therefore must they love ever, and with love pay custom, to do, tribute, fear, honour and obedience to whom they belong, as Paul teacheth, Rom. xiii. And though the other do not his duty and love thee, but rule thee with rigorousness, and deal unkindly with thee, thou not deserving; yet cleave thou to
Christ, and love still; and let not his evil overcome thy goodness and make thee evil also.
And as, after the example above, thy father hath power over thee, to command thee to use his power over thy brethren, even so hath thy master, to give thee his authority over thy fellows: which when thou hast, thou must remember that thou art a fellow still, and bound to love still; but if love alone will not help, then put thy master’s authority unto thy love. And so hath the ruler power over thee, to send thee to use violence upon thy neighbour, to take him, to prison him, and haply to kill him too. And thou must ever love thy neighbour in thine heart, by the reason that he is thy brother in the first state; and yet obey thy ruler and go with the constable or like officer, and break open thy neighbour’s door, if he will not open it in the king’s name: yea, and if he will not yield in the king’s name, thou must lay on, and smite him to the ground till he be subdued. And look, what harm he getteth, yea, though he be slain, that be on his own head. For thine heart loved him; and thou desiredst him lovingly to obey, and hast not avenged thyself in that state where thou art a brother: but in the worldly state, where thou art another manner person, in this case thou hast executed the authority of him that hath such power of God to command thee; and where thou wert damned of God, if thou didst not obey.
And like is it, if thy lord or prince send thee a warfare into another land; thou must obey at God’s commandment, and go, and avenge thy prince’s quarrel, which thou knowest not but that it is right. And when thou comest thither, remember what thou art in the first state with them against whom thou must fight, how that they be thy brethren, and as deeply bought with Christ’s blood as thou, and for Christ’s sake to be beloved in thine heart. And see that thou desire neither their life or goods, save to avenge thy prince’s quarrel, and to bring them under thy prince’s power. And be content with thy prince’s wages, and with such part of the spoil (when thou hast won) as thy prince or his deputy appointeth thee. For if thou hate them in thine heart, and covet their goods, and art glad that an occasion is found (thou carest not whether it be right or wrong) that thou mayest go a robbing and murdering unpunished; then art thou a murderer in the
sight of God, and thy blood will be shed again for it, either in the same war following; or when thou art come home, as thou there didst in thine heart, so shalt thou rob and steal, and be hanged for thy labour, or slain by some other mischief.
Now concerning the goods of this world, it is easy to judge. In the first state or degree thou oughtest to be thankful to Christ, and to love, to give, and to lend to them that are bought with his precious blood, all that thou art able. For all that thou owest to Christ, whose servant thou art to do his will, that must [thou] pay them. And that thou doest to them, that same thou doest to Christ; and that thou art not ready to do for them, that deniest thou to do for Christ. But and any of thy brethren will withhold, or take away by force above that thou mayest spare, by the reason of some office that thou hast in the second state; or invade thee violently, and lay more on thy back than thou canst bear; then hold thine heart and hand, that thou neither hate or smite, and speak fair and lovingly, and let neighbours go between. And when thou hast proved all means of love in vain, then complain to the law and the officer, that is set to be thy father and defend thee, and to judge between thee and thy brother. lav. Thou wilt say, The text forbiddeth me to go to law for it saith, “If a man will law with thee and take thy coat, thou must let him have gown and all.” If I must suffer myself to be robbed by the law, wilt thou say, by what right can I with law recover mine own?’ I answer: Behold the text diligently. For by no right of law can a man take thy coat from thee; for the law was ordained of God, to maintain thee in thy right, and to forbid that wrong should be done thee. Wherefore the text meaneth thus, that where the law is unjustly ministered, and the governors and judges corrupt, and take bribes, and be partial, there be patient, and ready to suffer ever as much more, whatsoever unright be done thee, rather than of impatience thou shouldest avenge thyself on thy neighbour, or rail, or make insurrection against [Π6 superiors which God hath set over thee. For to rise against them is to rebel against God and against thy Father, when he scourgeth thee for thine offence, and a thousand times more sin than to avenge thee on thy neighbour. And
to rail on them is to rail on God; as though thou wouldest blaspheme him, if he made thee sick, poor, or of low degree, er otherwise than thou wouldest be made thyself.
Thou wilt haply say: The subjects ever choose the: 3 An ruler, and make him swear to keep their law, and to maintain their privileges and liberties, and upon that submit their selves unto him: ergo, if he rule amiss, they are not bound to obey; but may resist him, and put him down again I answer: Your argument is naught. For the husband sweareth to his wife; yet though he forswear himself, she hath no power to compel him. Also though a master keep not covenant with his servant, or one neighbour with another, yet hath neither servant, no, nor yet neighbour (though he be under none obedience) power to avenge; but the vengeance pertaineth ever to an higher officer, to whom thou must complain.
Yea, but, you will say, it is not like. For the whole body of the subjects choose the ruler. Now eujus est ligare, ejus est solverel: ergo, if he rule amiss, they that set him up may put him down again. I answer: God, and not the common people, chooseth the prince; though he choose him by them. For God commandeth to choose and set up officers; and therefore is God the chief chooser and setter up of them: and so must he be the chief putter down of them again; so that without his special commandment they may not be put down again. Now hath God given no commandment to put them down again: but contrariwise, when we have anointed a king over us at his commandment, he saith, Touch not mine anointed.” And what jeopardy it is to rise against the prinee that is anointed over thee, how evil soever he be, see in the story of king David, and throughout all the books of the Kings?. The authority of the king is the authority of God; and all the subjects, compared to the king, are but subjects still, though the king be never so evil; as a thousand sons gathered together are but sons still; and the commandment, Obey your fathers, goeth over all as well as over one. Even.so goeth the commandment over all the subjects: obey your prince and the higher power, and he that resisteth him, resisteth God, and getteth him damnation. And unto your
[1 Whose office it is to bind, to the same belongs to loosen.] [2 In this expression the two books of Samuel are to be understood]
[as included.] [TYNDALE, 11.] 5]
to argument, Cujus est ligare, ejus est solvere, l answer: He that bindeth with absolute power, and without any higher authority, his is the might to loose again; but he that bindeth at another man’s commandment, may not loose again without the commandment of the same. As they of London choose them a mayor; but may not put him down again, how evil soever he be, without the authority of him with whose licence they chose him. As long as the powers or officers be one under another, if the inferior do thee wrong, complain to the higher. But if the highest of all do thee wrong, thou must complain to God only. Wherefore the only remedy against evil rulers is, that thou turn thine eyes to thyself, and thine own sin, and then look up to God and say: “Ὁ Father, for our sin, and the sin of our fathers, is this misery come upon us: we know not thee as our Father, to obey thee and to walk in thy ways; and therefore thou knowest not us as thy sons, to set loving schoolmasters over us. We hate thy law, and therefore hast thou, through the wickedness of unrighteous judges, made that law that was for our defence to be a tyrant most cruel and to oppress us, and do us injury above all other kinds of violence and robbing.” And amend thy living, and be meek and patient; and let them rob as much as they will, yet shall God give thee food and raiment, and an honest possession in the earth, to maintain thee and thine withal,
Moreover concerning thy goods, thou must remember how that thou art a person in the temporal regiment; and as the king, as he is over thy body, even so is he lord of thy as goods, and of him thou holdest them, not for thyself only, but for to maintain thy wife, children, and servants, and to maintain the king, the realm, and the country, and town or city where thou dwellest. Wherefore thou mayest not suffer them to be wasted, that thou were not able to do thy duty; no more than a servant may suffer his master’s goods to go to wrack negligently. “For he that provideth not for his, and namely for them of his own household,” saith Paul, denieth the faith, and is worse than an infidel.” But every man is bound to labour diligently and truly, and therewith so soberly to live, that he may have enough for him and his, and somewhat above for them that cannot labour, or by chance are fallen into necessity: and of that give and lend, and look not for it again; and if that suffice not thy neigh-
bour’s necessity, then speak and make labour to thy brethren, to help also. For it is a common proverb, Many hands make light work;” and many may bear that that one alone eannot.
And thy wife, thy children, and servants, art thou bound to defend. If any man would force thy wife, thy daughter, or thy maid, it is not enough for thee to look on, and say, God amend you. Nay, thou must execute thine office and authority which the king giveth thee. And by the way thou must defend thy master and his goods, and the king’s goods, which thou hast to maintain thy wife and household withal, and thine neighbour that goeth with thee, against thieves and murderers. And against all such persons lay about thee, and do as thou wouldest do if thou were under the king’s standard against his enemies which had invaded the realm. For all such persons are mortal enemies to the realm; and seek to put down the king, and law, and all together, and to make that it might be lawful to sin unpunished. And of this manner, if thou mark well the difference of these two states and regiments, thou mayest soil all like doubts that shall be laid against thee.
Moreover when I say, there be two regiments, the Spiritual and the temporal; even so I say that every person, baptized to keep the law of God and to believe in Christ, is under both the regiments, and is both a spiritual person and also a temporal, and under the officers of both the regiments; so that the king is as deep under the spiritual officer, to hear out of God’s word what he ought to believe, and how to live, and how to rule, as is the poorest beggar in the realm. And even so the spiritual officer, if he sin against his neighbour, or teach false doctrine, is under the king’s or temporal correction, how high soever he be. And look, how damnable it is for the king to withdraw himself from the obedience of the Spiritual officer, that is to say, from hearing his duty to do it, and from hearing his vices rebuked to amend them; so damnable is it for the spiritual officer, how high soever he be, to withdraw himself from under the king’s correction, if he teach false, or sin against any temporal law.
Finally, ye must consider that Christ here teacheth his disciples, and them that should be the light and salt in living and doctrine, to shine in the weak and feeble eyes of the
world, diseased with the megrim!, and accustomed to darkness, that without great pain they can behold no light; and to salt their old festered sores, and to fret out the rotten flesh, even to the hard quick, that it smart again; and spare no degree, but tell all men, high and low, their faults, and warn them of the jeopardy, and exhort them to the right Way. Now such schoolmasters shall find small favour and “7” friendship with the rulers of this world, or defence in their laws: as Christ warneth them, saying, “I send you out as sheep among wolves. Beware therefore of men; for they shall deliver you up to their councils, and shall scourge you in their synagogues” or council-houses, “and ye shall be brought before the chief rulers and kings, for my sake;” and there teacheth them, as here, to arm themselves with patience, and to go forth boldly with a strong faith, and trust in the succour and assistance of God only, and to plant the gospel with all love and meekness, and to water it with their own blood, as Christ did. Thou mayest not, in that state, come with a sword, to defend either thyself or thy gospel, and to compel men to worship thee as God, and to believe what thou wilt. Nay, ye sheep, use no such regiment among wolves. If thou be a sheep, thou art not in evil taking, if thou canst bring to pass that the wolf be content with thy fleece only, and to shear thee yearly.
Give to him that asketh, and from him that would borrow turn not away.” Luke saith, “Give to whosoever asketh thee:” that is to say, wheresover thou seest need, or seest not the contrary but there may be need; to the uttermost of thy power there open thine heart, and be merciful only. And of mercifulness, set God thy father, and Christ thy lord and master, for an ensample: and enforce to be as like them as thou canst. If thou be merciful, God hath bound himself to be merciful to thee again. Lo, is not this an exceeding great thing, that God, which of no right ought to be bound to his creatures, hath yet put it whole in thine own hands, to bind him against the day of thy tribulation, then to shew thee mercy?
Concerning lending, proceed by the foresaid rule of mercy. Many, in extreme need, yet ashamed to beg, shall desire thee to lend. Unto such, instead of lending, give; or
Old editions mygrim.]
say thus, Lo, here is as much as ye require. If ye can pay it again well do, and ye shall find me ready against another time, to lend or give (if need be) as much more. But and if ye shall not be able to pay it again, trouble not your conscience, I give it you. We be all one man’s children: one man hath bought us all with his blood, and bound us to help one another And with so doing thou shalt win the heart of him to thy Father.
Concerning merchandise and chapmen, the less borrowing were among them, the better should the commonwealth be: if it were possible, I would it were, ware for ware; or money for ware; or part money and part ware. But if it will not be, but that a man, to get his living with, must needs lend, and call for it again, to find his household, and to pay his debts; then in the lending be first single and harmless as a dove, and then as wise as a serpent; and take heed to whom thou lendest. If when thou hast lent an honest man, God visit him, and take away his goods, with what chance it be, whether by sea or land, that he is not able to pay thee; then to prison him, or to sue him at the law, or once to speak an unkind word, were against the law of love, and contrary to shewing mercy. There thou must suffer with thy neighbour and brother, as Christ did with thee, and as God doth daily. If an unthrift have beguiled thee, and spent thy goods away, and hath not to pay, then hold thine hand and heart, that thou avenge not thyself; but love him, and pray for him, and remember how God hath promised to bless the patient and meek. Nevertheless, because such persons corrupt the common manners, and cause the name of God the less to be feared, men ought to complain upon such persons to the officer that is ordained of God to punish evil doers, and the officer is bound to punish them. If thou have lent a fox, which with cavillation will keep thy goods from thee; then if the ruler and the law will not help thee to thy right, do as it is above said of him that will go to law with thee, and take thy coat from thee; that is to say, be content to lose that and as much more to it, rather than thou wouldest avenge thyself. Let not the wickedness of other men pluck thee from God; but abide by God and his blessings, and tarry his judgment. Liberality is mercifulness, that bindeth God to be merciful again. Covetousness (the root of all evil,
and father of all false prophets, and the schoolmaster that… teaches the messengers of Satan to disguise themselves like judgment without mercy; and therefore exhorteth Christ all [0 the messengers of Christ) is merciless, that shall have his so diligently, and above all thing, to be liberal and to beware of covetousness. Ye have heard, how it is said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies. Bless them that curse you, do good to them that hate you. Pray for them which do you wrong, and persecute you: that ye may be the children of your heavenly Father. For he maketh his sun to arise over the evil, and over the good, and sendeth rain upon the righteous and unrighteous. For if ye love them that love you, what reward shall ye have? do not the publicans so? And if ye be friendly to your brethren only, what singular thing do ye? do not the publicans likewise? Ye shall therefore be perfect, as your Father, which is in heaven, is perfect.
This text, of hating à man’s enemy, standeth not in any one place of the bible; but is gathered of many places, in which God commandeth the children of Israel to destroy their are enemies, the Canaanites, the Amorites, the Amalekites, and other heathen people, as the Moabites, and Ammonites, which sought to bring them out of the favour of God, and to destroy the name of God. The Amalekites came behind them, and slew all that were faint and weary by the way, as they came out of Egypt. The Moabites and Ammonites hired Balaam to curse them, and beguiled them with their women, and made a great plague among them. These and like nations were perpetual enemies to their land, which God had given them, and also of the name of God and of their faith: for which cause they not only might lawfully, but were also bound to hate them, and to study their destruction again; howbeit they might not yet hate, of the said nations, such as were converted to their faith.
Now by the reason of such texts as commanded to hate the common enemies of their country, and of God and his law, and of their faith, the Pharisees’ doctrine was, that a man might lawfully hate all his private enemies, without exception, nor was bound to do them good. And yet Moses Saith, “Thou shalt not hate thy brother in thine heart.” xxiii. And again, “Thou shalt not avenge thyself, nor bear hate
v. 43—48.] MATTHEW V, Vl. VII. “1 in thy mind against the children of thy people.” And, “If thine enemy’s ass sink under his burden, help to lift him up again. And if his ox or ass go astray, bring them home again:” which all, no doubt, the Pharisees did interpret for good counsel, but for no precepts; wherefore Christ salteth doctrine, and proveth that a man is bound both to love and to do good to his enemy; and as a natural son, though his brethren be never so evil, yet to love them, and shew them kindness for his father’s sake, and to study to amend them. What hast thou to rejoice of, if thy religion be no better than the religion of thieves? For thieves love among themselves: and so do the covetous of the world, as the usurers and publicans, which bought in great the emperor’s tribute, and, to make their most advantage, did overset the people’. Nay, it is not enough for thee to love thy benefactors only, as monks and friars do, and them of thine own coat and order, or the brethren of thine own abbey only; for among some their love stretcheth no farther, and that shall he that is removed out of another cloister thither well find: yea, and in some places charity reacheth not to all the cells of the same cloister, and to all the monks that were professed in the same place. But lift up thine eyes unto thy heavenly Father, and as thy Father doth, so do thou love all thy Father’s children. He ministereth sun and rain to good and bad; by which two understand all his benefits: for of the heat and dryth of the sun, and cold and moist of the rain, spring all things that are necessary to the life of man. Even so provoke thou and draw thine evil brethren to goodness, with patience, with love in word and deed; and pray for them to him that is able to make them better and to convert them. And so thou shalt be thy Father’s natural son, and perfect, as he is perfect. The text saith not, Ye shall be as perfect as God; but perfect after his example. To be perfect, in the scripture, is not to be a monk or a friar, or never to sin. For Christ teacheth not here monks or friars, but his disciples and every christian man and woman. And to be in this life altogether without sin is impossible. But to be perfect is to have pure doctrine without false opinions, and that thine heart be to follow that learning.
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