Collected Sermons, Pharisees
A SERMON OF D. MARTIN LVTHER, OF THE QVESTION OF THE PHARISEES, AND aunſwere of Chriſt concerning giuing tribute to Ceſar.
Matth. 22.
Verſe 15. THen went the Phariſees, & tooke counſell howe they might tangle him in talke.
16. And they ſent vntounto him their diſciples with the Herodians, ſaying: Maiſter, we know that thou art true, and teacheſt the waye of God truly, neither careſt for any man: for thou conſidereſt not the perſone of men.
17. Tell vsus therefore, how thinkeſt thou? Is it lawfull to giuegive tribute vntounto Ceſar or not?
18. But Ieſus perceyued their wickednes and ſaid: Why tempt ye me, ye hypocrites?
19. Shew me the tribute mony. And they brought him a penie.
20. And he ſaid vntounto them: Whoſe is this image and ſuperſcription?
21. They ſaid vntounto him, Ceſars, Then ſaid he vntounto them: GiueGive therefore to Ceſar the thinges which are Ceſars, and giuegive vntounto God, thoſe thinges which are Gods.
22. And when they heard it, they merueiled, and left him, and went their waye.
Mans wiſedom & reaſon is not able to preuaile againſt the wiſedome of God.IN this text is ſet forth vntounto vsus, how ſubtil reaſon and mans wiſedome agree with the wiſedome of God, and how fouly reaſon ſtumbleth, when it ſtriueth to be euen moſt ſubtil and wiſe, as it here falleth out with the Phariſees, who notwithſtanding were the beſt and moſt wiſe of the Iewes, which euen by this their ſubtiltie they declare: neuertheles their wiſedome is here proued to be fooliſhnes. They could blame Chriſt neither for his preaching nor for his workes, and yet would they willingly hauehave had occaſion to put him to death, wherefore they thought to ſet vponupon him moſt craftely and wilely, propounding a ſubtil queſtion vntounto him, the ſubtiltie whereof was ſuch, that mans reaſon was not able to comprehend it, then which alſo a ſubtiller could not be inuented: and thus they ſpeake vntounto him:
The ſubtill queſtion of the Phariſees propounded vntounto Chriſt.Maiſter, we know that thou art true, and teacheſt the waye of God truly, neither careſt for any man: for thou conſidereſt not the perſone of men. Tell vsus therefore, how thinkeſt thou? Is it lawfull to giuegive tribute vntounto Ceſar or not. Here thinke they, we ſhal entrappe him. For he ſhalbe compelled to aunſwere that tribute is either to be giuen, or not to be giuen. If he affirme that it is to be giuen, we hauehave ouercome him: but if he denie that it is to be giuen, then is he giltie of death. Whereas they ſay, Maiſter, they will thereby moue him, and as it were conſtraine him to aunſwere the truth. But whereas they ſay, We know that thou art true, they do thereby put him in minde of his duty. Whither therefore ſhould Chriſt turne himſelfe? for there ſeemeth to be no way for him to eſcape, yet he would not for all that fall into their net. Was not this a ſubtil queſtiō? Do they not ſhew themſelues to hauehave bin ſufficient craftie and wily ones? for which way ſoeuer the Lord had aunſwered, he had bin taken. Was not this done alſo full warely and circumſpectly? for they aſſociate to themſelues the miniſters of Herode, thinking no other but to entrappe him with deceit, that he ſhould not by any means eſcape, thus caſting in their mindes: Now we will meete with him well enough, if he denie that tribute is to be giuen, the Herodians are preſent, which ſhall forth with put him to death as a ſeditious felow, and one that reſiſteth the Romane Empire. But if he affirme that tribute is to be giuen, he ſpeaketh againſt the libertie of the Iewes, then will we ſtirre vp the people againſt him. For the Iewiſh people would be free, and hauehave their king of their owne ſtocke, euen as it was promiſed them both of Moſes and God, that their kingdome ſhould continue vntill the time of the true king, that is, of Chriſt. Euen as the Patriarch did prophecie thereof:Gen. 49 10. The ſcepter shal not depart from Iuda and a law giuer from betweene his feete, vntil Silo come. And therefore God did chooſe this people ſpecially to himſelfe, and made a kingdom of them, onelyonly for Chriſtes cauſe. Moreouer there were many ſentences in the Scripture which declared that they ſhould ſerue none, For they should be the chiefeſt and not the loweſt, &c. Deut. 28.13.This and ſuch like ſayings the Scribes had beaten into the peoples heads, wherewith they were greatly diſturbed: euen as at this day it is put into the peoples minde, that the Church cannot erre. Hereupon the Phariſees thought thus: If he affirme that tribute muſt be giuen, he blaſphemeth G…d, he ſhalbe giltie of death, as one iniurious to God, and then ſhalbe ſtoned of the people. For God hath graunted and promiſed libertie vntounto this people, and they were all euen in the middeſt of captiuitie the people of God. Howbeit at that time they wanted a king, as they do at this day. Wherefore diuers tumults, ſeditions, & vprores were ſtirred vp among them. For they were taught by the lawe, that they ſhould hauehave a king of their own fleſh and ſtocke, as it is ſaid before, wherefore they did vnceſſantly ſtriue againſt ſtraunge kings and gouernments, vntill not a few of them at times were beaten & ſlaine. Neither did this happen ſeldom times, for they were a ſtiffenecked, obſtinate, and vnruly nation, & therefore the Romaines which at that time did beare rule ouer them, did verie circumſpectly gouerne them, and diuided the land into foure charges of gouernment, that being on euerie ſide kept in awe by the gouerners and preſidents, they might not ſo ſoone flocke together and moue ſedition, and that they might alſo be more eaſily reſiſted if at any time they ſhould riſe againſt the Romane Empire. Wherefore Pilate was appointed of the Romains lieftenant of Iudea, Herode Tetrarch of Galile, his brother Philip Tetrarch of Iturea, and of the countrie of Trachonitis, and Lyſanias the Tetrarch of Abilene, as Luke rehearſeth them. And all this was done that they might keepe the Iewes vnderunder, whereupon the Iewes were inflamed with anger, and in a rage and furie, but ſpecially in the time of Chriſt they would willingly hauehave had a king.
The ſubtill imaginations of the Phariſees againſt Chriſt.Wherefore the Phariſees hauing foūd out this deuiſe, thought thus with themſelues: Well, we hauehave the matter now at a good ſtay. The Romanes chalenge to themſelues the gouernmēt, now if he aunſwere vntounto the queſtion that tribute is not to be giuen, the lieftenant is at hand and ready to put him to death: if he aunſwere that it muſt be giuen, he ſhall ſtirre vp the people againſt himſelfe, and ſo we ſhall aſſuredly by this meanes entrappe him: thus they ſuppoſed that either they ſhould fynde cauſe of death in the Lord, or at the leaſt make his doctrine to be nothing ſet by of the people. As the Iewes here do, ſo alſo do we, the chiefe and neceſſarie thinges being left, we are occupied about other matters not neceſſarie. The Phariſees here moue a queſtion, whether they be free or otherwiſe: foraſmuch as they had the Lawe and the word of God, they ſuppoſed that they ought to be ſubiect to none, but to their owne Kinge, yet they were now compelled to obey Ceſar Emperour of Rome. They had Scripture concerning the louelove of God and their neighbour, but that being left, they are occupied about other matters. It was promiſed vntounto them, if they obeyed the precepts and commaundements of God, that they ſhould then be a free people, they diſobey and neglect Gods commaundements, and yet notwithſtanding they wil be free, and hauehave their owne king. In like maner falleth it out with vsus, we earneſtly chalenge to our ſelues Chriſtian liberty, and yet we thinke, that if we doe thoſe thinges that ſeeme good in our owne braine and fantaſie, we are thereby Chriſtians, both faith and charitie being of vsus neglected. But what doth Chriſt, the Phariſees ſo ſubtilly ſetting vponupon him? he ſtriketh them with their owne ſword, and entrappeth them in their owne deuiſe, whereby they thought to hauehave entrapped him, aunſwering neither of thoſe thinges which they hoped he would, as the Euangeliſt doth more at large deſcribe, ſaying:
But Ieſus perceiued their wickednes & ſaid: VVhy tempt ye me, The wiſdom of Chriſt in confounding the craft and ſubtilty of the Phariſeesye hypocrites? Shew me the tribute mony. And they brought him a peny. And he ſaid vntounto thē: VVhoſe is this image & ſuperſcriptiō? They ſaid vntounto him, Ceſars. Here thou plainly ſeeſt the wiſedom & meruelous dexteritie of Chriſt, he willeth the tribute money to be ſhewed vntounto him, and aſketh of the image and ſuperſcription therof. They aunſwering that it is Ceſars, he very well and moſt freely inferreth, that they are vnderunder Ceſar, vntounto whom they were compelled to pay tribute. As if he ſayd: If ye hauehave ſo let in Ceſar, that his money is coyned with you, ſurely he beareth rule ouer you, as though he ſhould ſay: It is come to paſſe through your owne fault that Ceſar ruleth ouer you. What ſhould they ſay or doe vntounto this queſtion? They merueiled and went their wayes, they thought that they ſhould notably hauehave ouercome him, but for all their ſubtiltie and wiſedom they were deceiued.
This is written for our comfort,The wiſdom & ſtrength of Chriſtians that we which are Chriſtians may know that we hauehave ſuch wiſedom, as exceedeth all wiſedom, ſuch ſtrength and righteouſnes, as whereunto no ſtrength & righteouſnes of man is like. For againſt the holy Ghoſt there is no counſell: this power and ſtrength we obtaine through Chriſt, that we may tread ſinne vnderunder foote, and triumph ouer death. When Chriſt dwelleth in vsus by faith, we hauehave him which bringeth to paſſe ſuch thinges, howbeit they are not throughly felt but in time of tentation. Wherefore when I ſtand in neede, he is preſent, and giueth vntounto me ſtrength, that I may courageouſly paſſe through. We muſt not therefore be afraide that our doctrine ſhall periſh and be put to ignominie and ſhame. For let all the wiſe men of the world riſe againſt the worde of God, yea and be neuer ſo circumſpect, and ſet them ſelues againſt it, yet ſhall they hauehave the foyle and be ouercome. It may be that they barke and bite, ſo that it ſeemeth vntounto men, as though they would deſtroy the Goſpell, but when they hauehave ſet them ſelues againſt it to extinguiſh it, they ſhall no whit preuaile, but in the ſnare that they hauehave layd for others, they themſelues ſhall at length be taken. As we ſee here in this text, and commonly in Paule, but ſpecially in the hiſtorie of S. Steuen, where we read how vainely his aduerſaries vſed ye Scriptures, yea thoſe that they vſed were againſt them ſelues. For the Iewes did accuſe Steuen, that he had ſpoken both againſt the temple, and againſt God which commaunded the temple to be builded, bringing & alleaging Scriptures, whereby they thought to conuince and condemne him. But Steuen being full of the holy Ghoſt, ſhewed them in order out of the Scripture, how that God dwelleth not in tēples made with handes: Dauid would hauehave built him an houſe, but God refuſed it. What was the cauſe hereof? A long time before Dauid was borne, God dwelt among his people. He ſurely ſhould be a miſerable God which ſhould neede a houſe. And ſo he confirmeth by many hiſtories that God doth not dwell in houſes or temples made with handes. What ſhould the Iewes doe here? they did manifeſtly acknowledge their owne Scripture, which they had brought againſt Steuen. So all they ſhall be put to ſhame and ouerthrowne, which ſet them ſelues againſt the wiſedom & worde of God.
The wiſedō & power of ye world ſhall neuer be able to extinguiſh or ſuppreſſe the Goſpell.Wherefore let no man be afraide, albeit all the wiſedom and power of the world ſtriue againſt the Goſpell, although it would extinguiſh it euen by ſheding of blood. For the more blood that is ſhed, ſo much more is the number of Chriſtians increaſed. The blood of Chriſtians ſayth Tertullian, is ſeede whereof Chriſtians growe. Satan muſt be drowned in the blood of Chriſtians. Wherefore it is not violence and force that is able to ſuppreſſe the Goſpell: for it is like vntounto a palme tree, which hath this nature and qualitie, that albeit a weight be layd vponupon it, yet it alwayes riſeth and lifteth vp it ſelfe againſt the weight. Such a nature alſo hath the Goſpell, for the more it is ſtriuen againſt, ſo much more are the rootes thereof ſpred abroade, and the more mightely that it is oppreſſed, by ſo much doth it more and more grow and increaſe. Wherefore there is no cauſe that we ſhould be afraid of power,Not perſecution and trouble, but too much proſperitie is to be feared of Chriſtians but rather that we ſhould feare proſperitie & merie dayes, which are able to hurt vsus more then anguiſh & perſecution. Neither let vsus be afraid of the ſubtiltie and wiſedom of the world, for they can not hurt vsus, yea the more that they ſtriue againſt the truth, ſo much more pure & cleare is the truth made. Nothing therefore can come better to the Goſpel, then when the world with his force and wiſedom ſetteth it ſelfe againſt it. The more vehemently ſinne and Satan doe fight againſt my conſcience, ſo much ſtronger is my righteouſnes made. For if ſinnes do vrge and diſquiet me, I doe then more ardently pray and cry vntounto God, and ſo my faith is more and more increaſed and ſtrengthned.2. Cor. 12.9. This is that which S. Paule meaneth when he ſaith: Power is made perfect through weakenes. Foraſmuch therefore as we hauehave ſo great a treaſure, which is increaſed and ſtrengthned by perſecutions and aduerſitie, there is no cauſe that we ſhould be afraid, but rather that we ſhould with a cheerefull mind reioyce in tribulation, as S. Paule ſayth Rom. 5. according as the Apoſtles did, who with great ioy departing from the councells,Act. 5.41. gaue God thankes, that they were counted worthy to ſuffer rebuke for the name of Ieſus.
If the deuill were endued with ſuch wiſedom, that he would be quiet, and ſuffer the Goſpell to hauehave free courſe, he ſhould not ſuffer ſo much loſſe. For when the Goſpell is not impugned, it is as it were waſted with ruſt, neither hath it occaſion to ſhew forth the vertue and power thereof. We liue therefore here ſecure as yet, for no man ſtriueth againſt vsus, wherefore we continue ſtill as we were before, yea (alas) we become worſe and worſe. Whereas ſome of our aduerſaries hauehave ſet vponupon vsus by writing, that pertaineth to a few. For inaſmuch as they hauehave written againſt vsus, they hauehave thereby done nothing els, but as it were blowen the fire, but if we had bene throwne into the fire, or ſlayne with the ſworde, the number of Chriſtians would be greater amonge vsus. Wherefore this is a comfort vntounto vsus,The comfort of Chriſtians in tentation. if we at any time be tempted, that Chriſt is ready to helpe vsus, & reigneth among vsus, yea he is ſo neare vntounto vsus, that alwaies through him we may ouercome, as long as we beleeue and truſt in him: Howbeit when we are touched with no aduerſitie, he doth litle or nothing, but when we are fought againſt and oppreſſed, he is preſent, and bringeth all our enemies to confuſion.
We hauehave moreouer to learne here that they which are wiſe & mightier then other,The moſt wiſe & mighty of the world doe oftentimes ſtriue moſt againſt God. which are endued with the chiefe giftes of vnderſtanding and nature more then other, which excell in greater induſtrie, learning and readier ca…citie then other, which are fit to ouerſee other, and can gouerne all thinges beſt, that they I ſay, doe many times moſt of all other reſiſt God and faith, & truſt more to their owne ſtrength and reaſon then to God. For they are caried ſo farre by their venimous nature, that they neither can nor will vſe thoſe things to the commoditie and profit of their neighbour: but truſting to their owne giftes and abilitie, they hope that now they ſhall obtaine this, now that, neither doe they thinke that they ſhall hauehave neede of Gods helpe alſo thereunto: As it appeareth here in the Phariſees and Scribes, who were certaine, as they ſuppoſed, that if they ſo ſet vponupon the Lorde, it could not be, but that they ſhould then entangle him. For it is vnpoſſible, thought they, that he ſhould here eſcape vsus, we ſhal here hold him as it were falne into a net, whether he affirme or deny that tribute muſt be giuen. Marke moreouer how ſubtle and peruerſe yt wit of mans nature is,The nature of man vntill he be regenerate by ye ſpirit of God is wholy corrupt and vnpure. which is here very liuely ſet forth. There is nothing els in man but wickednes, deluſion, guile, deceits, lying, fraude, and all kind of euill, yea of nature man is but lyes and vanitie as the 116 Pſalme ſayth. We muſt not truſt any man in any thinge, doe not perſwade thy ſelfe, that any man ſpeaketh the truth vntounto thee, for whatſoeuer man ſpeaketh it is a lye. Why ſo? The fountaine or ſpringe head, that is, the hart is not ſincere, wherfore neither can the riuers be pure. And for this cauſe the Lord doth commonly call men the generation of vipers and broode of ſerpents. Is not this a goodly title of man?
Let any man nowe goe, and glory of his owne righteouſnes, ſtrength or free will. Before the world in deede ſome man may be, and gloriouſly appeare goodly, righteous, and holy, but there is nothing els, but a generation of vipers and broode of ſerpents, and that eſpecially in thoſe that ſeeme moſt excellent, moſt pretious, moſt wiſe, & of greateſt vnderſtanding. If thou go through euen all the hiſtories of the Greekes, Iewes, & Romanes, thou ſhalt find the beſt and wiſeſt Princes of all, which hauehave gouerned the affayres of their Empire proſperouſly, thou ſhalt find them I ſay to hauehave thought nothing of God, but onelyonly truſting to them ſelues, to hauehave acknowledged nothinge as receiued from God. Hereupon it is gathered, that the leſſe a man excelleth in wiſedom before the world, ſo much leſſe doth he commit againſt God. For they that excell in counſell and authoritie before the ſight of the world, doe for the moſt part deceiue and lye more then others. thinking, that if they dealt by deluſions and deceit, their fraude & iniquitie is not perceiued: for they can after a prety ſorte cloke their craft and ſubtiltie. But the holy Ghoſt hath a moſt cleare & bright ſight, which they can not auoyde, but they ſhall be eſpied. The Scripture doth often times call ſuch, lyons, wolues, beares, ſwine, and cruell beaſtes, inaſmuch as they rage, and deuoure and conſume all thinges with their fraude and deceit. Wherefore in the old Teſtament the Iewes were forbidden to eate of certaine beaſtes, as of thoſe already rehearſed, and of others, for this one cauſe eſpecially, that it ſhould be a type and example to vsus, wherby we might perceiue, that there are ſome mē, which are ſtrong, mighty, rich, witty, learned, ſkilfull, and wiſe, which are to be auoyded and eſchewed as a certaine vncleane thing, and as ſuch as ſeduce and deceiue others with their fayre ſhew, might, and wiſedom. For neither ſhall they be counted for ſuch, neither will any man thinke them to be ſuch, as doe ſo much as thinke any euill in their hart, much leſſe doe it. Wherefore thou muſt put no truſt & confidence in any man, truſt not vntounto him, for he will deceiue thee wherein ſoeuer he is able. Againe if thou truſteſt man, thou art againſt God, in whom thou putteſt not thy truſt. It is written in the 17 chapter of Ieremie: Curſed be the man that putteth his truſt in man, and, Bleſſed is the man that putteth his truſt in the Lord.
Some man may now ſay: How ſhall we doe then?An obiectiō One man muſt hauehave dealing with an other, otherwiſe howe can the life of man continue? We muſt buy, we muſt ſell, we muſt vtter and chaunge our wares with men: Now if one ſhould not truſt an other, the whole trade of mans affaires ſhould be in perill, yea and periſh. I ſay that no man can deny,The aunſwer but that there muſt be mutual dealings among men, and that one doth neede the helpe and trauell of an other. But this I will hauehave, that whatſoeuer dealing thou haſt with men, either in buying or ſelling, thou count it for a thinge vncertaine, which thou muſt neither truſt, nor build vponupon it. For this is certaine, as ſoone as thou ſhalt truſt to man he will ſeeke to deceiue thee, foraſmuch as the nature of man, as it is of it ſelfe, can doe nothing but lye and deceiue. Yea all thinges in man are vncertaine, both his works and words, there is nothing in him, but lightnes and vnconſtancie,We muſt put all our hope and truſt in God onelyonly. which thou mayſt boldly beleeue to be true. Wherefore all our hope and confidence muſt be repoſed in God alone, and after this ſort we muſt ſay: Lorde, giuegive thou me grace that I may direct & order my life, my ſoule, my body, my ſubſtance and goods, and whatſoeuer is mine, according to thy diuine will, for I beleeue in thee, I truſt in thee, doe not thou forſake me in ſo perilous dealing with this or that man: I put no truſt in man. If thou knoweſt that it is good for me, make him to deale faithfully with me: if thou knoweſt that it will be to my hinderance and hurt, helpe me to auoid it, for thy will onelyonly pleaſeth me, which I wiſh alwayes to be done.
As ſoone as thou thinkeſt in thy mind: He is a good man, and one that wil keepe his promiſe, I am ſure that he wil not deceiue me, but wil deale faithfully, euen then haſt thou fallen from God, and worſhipped an idoll, putting thy truſt in a lyar. Wherefore when thou haſt any dealing with man, thinke boldly: If he deale faithfully, it is well, if he doe otherwiſe, in the name of God, let him goe, I will commit all thinges to the will of God, he ſhall proſperouſly bring them to paſſe. Of ſuch a falſe and vngodly confidence repoſed in men,How ye worſhipping of Saincts crept in amonge Chriſtians. that euill crept in among Chriſtians, namely the worſhipping of Sainctes, whereby the Chriſtian Church, that is, the true congregation of the faithfull, hath ſuffered exceeding great hurt and incomparable ruine. For what other was the ſeruice and worſhipping of Sainctes but a deuiliſh thing? When as men vſed to reaſon after this ſorte: This man was very holy, that which he taught, he did, whom we wil follow, and doe the like. Hierome, Auguſtine, Gregorie ſayd this, therefore is it true, & therefore will I beleeue it. Frauncis, Benedict, Dominicke, Bartholomewe liued thus, they did this and that, I will imitate their life and workes. Moreouer Auguſtine was ſaued by this rule, wherefore I alſo ſhall be ſaued by it. Fy, howe vnſtable and miſerable a thinge is this, they are onelyonly lyes and dreames of men, there is not in one word mention made here of Chriſt and his word, but they are onelyonly the vaine inuentions and trifles of men. I would vtterly breake the rule of Auguſtine, if he therefore ordayned it, thinking to be ſaued thereby. So blind and without vnderſtanding is reaſon, that it receiueth the dotages & vaine inuentions of men, when as notwithſtanding the worde of God onelyonly is to be receiued in matters of ſaluation, as if Herod, Pilate, Caiphas, & Hannas ſhould preach the Goſpell, I ought to receiue it. Againe, if thoſe that are counted holy, ſhould riſe and preach lyes, alſo rules, habits, ſhauings, ceremonies, and ſuch like vaine inuentions of men, I ought in no wiſe to receiue them, for we muſt here hauehave reſpect, not to the perſons, but to that which they preach.
Dooſt thou preſume to be wiſer then all the fathers & ſaincts, then all the Biſhops and Princes of the whole worlde? Thus may ſome man obiect againſt me. Farre be that from me. For I doe not contend to be wiſer then they. But this without controuerſie is thus, that whatſoeuer is wiſe, great, liberall, mighty & ſtrong before the world, doth ſeldom or neuer agree with ye word of God. For ſo it falleth out, that they that are ſuch doe for the moſt part perſecute the Goſpel, and if they were not ſo great, the Goſpell ſhould not ſo greatly ſhine forth and triumphe. The Romane Emperours Hadrian, Traian, Diocletian were the moſt wiſe Ceſars of all, whoſe gouernment was ſo liked of, that it was prayſed of the whole world, yet they perſecuted the Goſpell, and could not abide the truth. The ſame we find written of the Kings of the Iewes, as of Achas and others, which gouerned their kingdom very well, yet deſpiſed the word of God and diſobeyed his commaundements. We in our time had neuer ſuch Emperours or Princes, as are comparable to them. But it ought to be verified in theſe, that God would by fooliſh preaching confound the wiſedom of this worlde, as Paule ſayth 1. Cor. 1. All theſe thinges are ſhewed vntounto vsus in this text which we hauehave in hand, which hath a ſimple and a ſclender ſhewe and appearance of it ſelfe, but yet containeth many thinges in it moſt worthy the noting. Now how the Lord concluded with the Phariſees, when they had ſhewed him the tribute money, and had aunſwered that it was Ceſars image and ſuperſcription, the Euangeliſt declareth, ſaying:
GiueGive therefore to Ceſar the things which are Ceſars, and giuegive vntounto God thoſe things which are Gods. Although they had deſerued no ſuch thing of the Lorde,The ſword and office of the Magiſtrate confirmed by Chriſt. neuertheles he teacheth them the right way. And in theſe wordes he confirmeth the ſword and office of the Magiſtrate: they hoped that he would condemne & reſiſt him, but he doth nothing leſſe, for he commendeth and prayſeth him, commaunding that they giuegive vntounto him thoſe thinges that are his. Whereby he plainly will hauehave, that there be Magiſtrates, Princes, and Rulers, vnderunder whoſe gouernment we muſt liue. Neither muſt we care whether they vſe and exerciſe their rule and authoritie well or ill, we muſt hauehave regard onelyonly to their power and office, for their power & authoritie is good inaſmuch as it is ordained & inſtituted of God. Neither is there any cauſe why thou ſhouldeſt find fault with power, if at any time thou be oppreſſed by Princes and tyrannes: for whereas they abuſe the power giuen vntounto them of God, they ſhall ſurely be compelled to giuegive an account thereof. The abuſe of a thing doth not make that thing euill, which is in it ſelfe good. A chayne of golde is good,A ſimilitude. neither is it therefore made worſe, for that a harlot weareth it about her neck, or if one ſhould put out myne eye with it, ſhould I finde fault in the chayne therefore? In like maner the power of the Prince muſt be borne, for if he abuſe his office, he is not to be counted of me as noe Prince, neither belongeth it vntounto me to reuenge or puniſh it in him. I muſt obey him for God his cauſe only, for he repreſenteth the place of God. How grieuous thinges ſoeuer therefore Magiſtrates ſhall exact, I muſt for God his cauſe beare them all, and obey them, ſo farre as they be not contrary to Gods commaundements. If they doe iuſtly or vniuſtly, it ſhall in due time appeare. Wherefore if thy ſubſtance, life and body, and whatſoeuer thou haſt ſhould be taken from thee by the Magiſtrates, thou mayſt ſay thus: I willingly yeeld them vntounto you, and acknowledge you for Rulers ouer me, I will obey you, but whether ye vſe your power and authoritie well or ill, ſee you to that.
Moreouer whereas Chriſt ſayth: GiueGive vntounto Ceſar the things that are Ceſars, and vntounto God thoſe thinges that are Gods. We muſt vnderſtand that vntounto God pertaineth honour,What things muſt be giuen vntounto God, & what vntounto Ceſar. we muſt acknowledge him for the liuing, omnipotent, and wiſe God, and aſcribe vntounto him what good thing ſoeuer can be named. And albeit we doe not giuegive him this honour, he notwithſtanding eaſily keepeth it, for nothing is either added to, or taken from him by our honouring. Howbeit in vsus he is true, omnipotent, and wiſe, when as we count him ſo, and beleeue that he is ſuch a one, as he ſuffereth him ſelfe to be ſayd to be. Nowe vntounto Ceſar and the Magiſtrate feare, cuſtome, tribute, obedience, &c: are due. God requireth eſpecially the hart, the Magiſtrate the body and goods, ouer which he executeth his office in ye place of God, which S. Paule doth moſt notably in plaine and manifeſt wordes declare Rom. 13: Let eueryevery ſoule be ſubiect vntounto the higher powers: for there is no power but of God: and the powers that be, are ordained of God. VVhoſoeuer therefore reſiſteth the power, reſiſteth the ordinance of God: and they that reſiſt, shall receiue to them ſelues condemnation. For Magiſtrates are not to be feared for good workes, but for euill. VVilt thou then be without feare of the power? doe well: ſo shalt thou hauehave prayſe of the ſame. For he is the Miniſter of God for thy wealth, but if thou doe euill, feare: for he beareth not the ſword for nought: for he is the miniſter of God to take vengeance on him that doth euill. VVherfore ye muſt be ſubiect, not becauſe of wrath onelyonly, but alſo for conſcience ſake. For, for this cauſe ye pay alſo tribute: for they are Gods Miniſters, applying them ſelues for the ſame thinge. GiueGive to all men therefore their dutie: tribute, to vvhom ye ovve tribute: cuſtome, to vvhom cuſtome: feare, to vvhom feare: honour, to vvhom ye ovve honour. And therefore alſo are Magiſtrats ordayned of God, that they may defende & maintaine publike peace, which alone exceedeth all worldly good thinges: we felt a litle in the laſt cōmotion of the common people, what loſſe, miſerie, calamitie and grieuous ſorrow conſpiracie and ſedition bringeth in the world. God graunt that it may ſo continue, that we trie it no more. Thus much ſhall ſuffize to hauehave bene ſpoken for the expoſition of this text.