The answere.
[ 1] I say first, that this text of Scripture prooueth plainly, that the priest cannot forgiue sinne,* 1.1 or make the sinner cleane; but only pronounce and declare him to be cleane, whom God hath alreadie clensed. For otherwise, God would haue sent him to the priest that had the leprie, before hee was clensed from the same; that so hee might haue found remedie, at the Priestes handes.
[ 2] I say secondly, that as yet the ceremonies of the lawe were not abrogate,* 1.2 and therefore Christ woulde not haue them con∣temned or omitted. Now the law was as we reade in Leuiti∣cus, that whosoeuer was clensed from the leprosie, should pre∣sent himself before the priest, and offer vp the sacrifice of thanks∣giuing. This is the mysterie, wherein the papistes would sta∣blish their popishe absolution. The end of the lawe was, that Gods goodnesse shoulde be publickly approoued, and that the party clensed should giue a signe of gratitude. Therfore doth it follow in the text: Goe and shewe thy selfe to the priest, and offer the gift that Moses commaunded for a witnesse to them.* 1.3 For he could not be receiued into the congregation, but by the iudgement of the priest.
[ 3] I say thirdly, that Christ commanded not only his disciples to loose Lazarus,* 1.4 but all the Iewes also, and the very women that were present. And consequently, not priests only but euen lay men, and women also may giue absolution. Which thing I weene, the wiser sort of papists will neuer graunt. Yet the end of this loosing was not to establishe popishe absolution, but to make the miracle manifest to the incredulous Iewes. I prooue it by these wordes next afore going: I knowe that thou hearest me alwaies, but because of the people that stand by, I said it; that they may beleeue, that thou hast sent me. Yea, it cannot be prooued by the text, that the disciples were appointed to loose Lazarus, saue only in generall termes, as also were the