hid nor vnknowen. Aug. cont. Fulg. Donat. c. 18. Li. 16. cont. Faust. c. 17. And therfore, the Church being a candle not vnder a bushel, but shining to al in the house (that is) in the world, what shal I say more (sayth S. Augustine) then that they are blind which shut their eyes agaynst the candle that is set on the candlesticke? Tract. 2. in ep. 10.
17. Your light.) The good life of the Clergie edifieth much, and is Gods great honor: whereas the contrarie dishonoureth him.
20. One of these.) Behold how necessarie it is, not only to beleeue, but to keep al the commaundements, euen the very least.
21. Your Iustice.) It is our iustice, when it is giuen vs of God. Aug. in Ps. 30. Conc. 1. De Sp. & lit. c. 9. So that Christians are truely iust, & haue in themselues inherent iustice, by doing Gods commaundements, without which iustice of workes no man of age can be saued. Aug. de fid. & oper. c. 16. Whereby we see saluation, iustice, & iustification, not to come of only faith, or imputation of Christes iustice.
23. Hel of fyre.] Here is a playne difference of sinnes, some mortal, that bring to Hel, some lesse, and lesse punished, called venial.
24. Gift at the altar.] Beware of coming to the holy altar or any Sacrament out of charitie. But be first reconciled to thy brother, and much more to the Catholike Church, which is the whole brotherhood of Christian men, Heb. 13.1.
33. Excepting the cause of fornication.] This exception is only to shew, that for this one cause a man may put away his wife for euer: but not that he may marrie an other as it is most plaine in S. Marke and S. Luke, who leaue out this exception, saying: Whosoeuer dismisseth his Wife and marieth an other, committeth aduoutrie. See the Annot. Luc. 19. 9. But if both parties be in one and the same fault, then can neither of them not so much as deuorce or put away the other.
33. Committeth aduoutrie.] The knot of Mariage is a thing of so great a Sacrament, that not by separation itself of the parties it can be loosed, being not lawful neither for the one part nor the other, to marie agayne vpon deuorce. Aug. de bo. Coniug. c. 7.
35. Not to sweare.] The Anabaptists here not folowing the Churches iudgement, but the bare letter (as other Heretikes in other cases) hold that there is no oath lawful, no not before a iudge, whereas Christ speaketh against rashe and vsual swearing in common talke, when there is no cause.
39. Not to Resist euil.] Here also the Anabaptists gather of the letter, that it is not lawful to go to law for our right; as Luther also vpon this place held, that Christians might not resist the Turke. Whereas by this, as by that which foloweth, patience only is signified, & a wil to suffer more, rather then to reuenge. For neither did Christ nor S. Paule folow the letter, by turning the other cheeke. Io. 18. Act. 23.
Chap. VI.
In this second chapter of his Sermon, he controwleth the Pharisees iustice (that is, their almes, prayer, and fasting) for the scope and intention therof, which was vaine gloire 19. Their end also was to be rich, but ours must not be so much as in necessaries.
TAke good heed that you doe not your ″ iustice before men, to be seen of them: otherwise reward you shal not haue with your father which is in heauen.
2Therfore when thou ∷[1] doest an almes-deed, sound not a trompet before thee, as the hypocrites doe in the Synagogues and in the streetes, that they may be honoured of men: Amen I say to you, they haue receiued their reward. 3But when thou doest an almes-deede, let not thy left hand know what thy right hand doeth: 4that thy almes-deed may be in secret, and thy father
- ↑ The first worke of iustice
