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Commentary on Romans · Peter Martyr Vermigli

Commentary on Romans, Chapter 13

The thirtenth Chapiter.

LEt eueryevery ſoule be ſubiect to the higher powers: for ther is no power but of God: and the powers that be, are ordayned of God. Whoſoeuer therfore reſiſteth the power, reſiſteth the ordinaunce of God: and they that reſiſt, ſhall receiue vntounto them ſelues iudgement. For Princes are not to be feared for good workes, but for euil: wilt 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 euil, feare: for he beareth not the ſword for naught. For he is the miniſter of God, an auenger vntounto wrath.

Let eueryevery ſoule be ſubiect to the higher powers.] If, as we hauehave before proued, they are to be reproued which repay euill for euill, and if alſo the office of Chriſtians be to render vntounto men that hauehave offended them the dueties of charitie, then doubtles are they excéedingly to be accuſed, which in ſtead of benefites repay euil, & which geue not due honor, nor ſhew due obedience to ſuch men as deſerue wel at theyr hands, ſuch as are mageſtrates. And for as muche as the Apoſtle entendeth diligently, and at large to entreat of this matter, that we may the better vnderſtand what his ſcope is, we will firſt define what a mageſtrate is. A mageſtrate isDefinition of a magiſtrate. aperſon elected, and that of God, to defend the lawes and peace, and with puniſhments, and the ſword to repreſſe vices and euils, and by all manner of meanes to aduaunce vertues. The efficient cauſe is God, the ende is the preſeruation of the lawes and of peace, the baniſhing away of vices and diſcommodities, and the encreaſe of vertues. The forme is the order, which the prouidence of God hath appoynted in things humane. The matter is the man, or perſon. For who ſo euer is appoynted to be a mageſtrate, is taken of men. The meth…de which is here kept, is in a maner generall. Firſt he ſayth, that all men ought to b… ſubiect vntounto mageſtrates, which thing is firſt proued by the efficient cauſe: for that … ſuche powers are of God: then is it proued by the cōtrary, for that they which conte…ne the mageſtrate, are againſt God, and that to theyr owne great hurt. Finally i… …prouedWhy ſo often in the new teſtament is in…ted, tha… ough… geue ho… to the magiſtrate. … he Pope he…e proued guilty and condemned. by the ende, for that the mageſtrates bring vntounto vsus great profit. This is bo… …ery often, and alſo very exactly entreated of in the new Teſtament, and that for … cauſe chiefly, for that the children of God ſometimes thinke, that it is a thing in a maner vayne, that they being gouerned by the ſpirit and word of God, ſhould be ſubiect vntounto outward powers. Neither can it be expreſſed in how ill part y• Iewes toke it, when they were as captiues oppreſſed of the Babilonians, Aſſirians, Medes and Perſians: and when at home in theyr Countrey they were greuouſly afflicted firſt of the Macedontans, and afterwarde of the Romaines. They would gladly hauehave ſhaken of that yoke, which the Anabaptiſtes & Libertines at this day with great fury, go about to ſhake of: and which the Pope and his dearlings, hath now long time ſhaken of. For he hath ſo exempted bothe himſelfe and his cleargy from all publique power: that now Princes are ſubiect vntounto him, and he ſuffereth the great monarchies of Chriſtendome to kiſſe his féete, and moſt filthily to worſhip him. He createth Emperors: and putteth them downe as it pleaſeth him. He taketh away kingdomes, and pylleth and polleth them as he luſt. But Chriſt behaued himſelf farre otherwiſe, for he payed tribute, and taught, that vntounto Ceſar,Chriſt was ſubiect to the powers of the world ought to be rendred that which is Ceſars. With theſe wordes of Paul agréeth that which Peter wryteth in the ſecond chapiter of his firſt Epiſtle, ſaying: Be ye ſubiect to eueryevery humane creature, that is, vntounto the ordinaunce which God would ſhoulde be amongst men. Be ſubiect ſayth he, for the Lords ſake, whether it be vntounto the king, as vntounto the ſuperior, or vntounto gouerners, as vntounto them that are ſent of him, namely, either of the king, or of God, for the puniſhment of euill doers, and for the praiſe of them that do wel. If we examine all the partes of this commaundement, we ſhall in a manner finde in it all thoſe thynges whiche are here taught of Paule. The ſelfe ſame thyng Paul wrote to Titus in the third Chapiter, Admoniſhe them (ſayth he) that they be ſubiect vntounto Princes and powers, and that they be obedient to the mageſtrates. And in his Epiſtle to the Epheſians to Timothe, and to Titus he diligently commaūdeth ſeruaunts to be obedient to theyr maſters. And vntounto Timothe he commaundeth Chriſtians to make prayers for theyr mageſtrates. Whereby that is moſt manifeſt, which we hauehave oftētimes ſayd, and which Chryſostome in this place wryteth, that the doctrine of the Goſpel was not geuen to ouerthrow the politique gouernmentsThe Goſpel ouerthroweth not the gouernments of the world A magiſtrate called by the name of a father. of the world, but rather to confirme them, and to make them better. This place of the Apoſtle partaineth to that commaundement of the law, Honoure thy father and thy mother. For in the olde time, as Aristotle alſo wryteth in his Politiques, fathers gaue lawes to theyr famely, and to them were as kings And amongſt the Romanes the Senators: were called Patres conſcripti, that is, appoynted Fathers. For a mageſtrate is nothing els but the father of the countrey. Here we nede not curiouſly to entreat, by what right, or by what wrong, Princes hauehave obtained theyr power. This thing only is to be ſéene vntounto, that we reuerence mageſtrates, when they are in that roome. For this Epiſtle was written when the Romaines had now obtained the Empire of the whole world, which Empire we know they poſſeſſed by violence, and afterward the Emperors by as wicked practiſes drew vntounto them the whole dominion ouer al, yet Paul without al exception, commaundeth vsus to be obedient vntounto the powers. And ſo generall is this propoſitionIn this pr… cept are contayned all degrees of men. of Paul, that Chryſoſtome teſtifieth that vnderunder this commaundement, are contained Prieſts, Monks, Prophets, Apoſtles and Euangeliſtes. But I thinke that Origen is not here to be allowed. For he wryteth that Paul ſayth, let eueryevery ſoule, and not eueryevery ſpirite, for they which are vtterly ſpiritual, & do not by any meanes follow the affectes of the fle…e, neither poſſeſſe things humane, doe not liue vnderunder Princes and powers. B…t who euer had more aboundance of the ſpirite, then our Lord and ſauior C…t had? Who at any time was more holy then his Apoſtles were? and yet th… ſubmitted themſelues to the higher power euen to the death.… to … to popes & biſhops. Wherefore …s muche better to ſay with Chryſoſtome, that none is to be excepted from this …niuerſall ſentence. But thoſe eccleſiaſticall Papiſts will ſay, that the kings …hemſelues and publique powers, hauehave geuen vntounto them theyr right, and ha… appoynted that the clergye ſhould be exempted. But we ought not to regard …hat Princes hauehave done herein, but what they ought to hauehave done. For it lyeth not in theyr hands to diſanull the lawes of God. Wherefore if this diuine commaundement of Paul willeth, that euen eueryevery ſoule be ſubiect vntounto the publique power, then doubtles ought we to obey it. For the decrées of God ought not to be reuoked by any authority of man. Although theſe wordes are ſo to be contracted, that we vnderſtande, that we are not ſubiecte to the mageſtrate, but only as touching his function and office. Which if he at any time goe beyond, and commaund any thing, that is repugnāt vntounto piety, and vntounto the law of God, we ought to obey God rather then men.

For there is no power but of God.] He proueth his purpoſe by the efficient cauſe. For that no humane ſtrength or force, but God himſelfe is the author of all powers. And it is to be noted that there are ſondry kindes of powers. For there isSondry kindes of powers. a power of the father towardes his children: there is alſo a power of the huſband… towardes the wife: and a power of the maſter towards his ſeruaunts: and there is alſo ouer common wealthes theſe powers, Regia that is the power of a King, and then Ariſtocratica, which is, where the beſt men gouerne, and Politica, that is, a political gouernement, and Tyrannica, Oliga…chia, & Democratica. And although theſe three kindes are excedingly corrupted and vitiated, yet is God the author of them. For there is in them a force, might, and power to gouerne men, and to kep… them vnderunder, which vndoubtedly could by no meanes be, but of God. But if thou demaund at what time ſuch powers firſt began, or when they were firſt ordained of God, I anſwere that that light which God hath grafted in our mindes, ſhewed vntounto men euen from the beginning, the maner of bearing rule: and it was afterwardIn what place God by his word confirmed the magiſtrate. by ſondry oracles of God confirmed. In the booke of Geneſis God ſayde to Noe, and to his children, that mannes bloud ſhould be required at his hand which ſhould ſhed it: that is, that he which killed a man, ſhould alſo be killed. And ye this ought not to be done raſhly, and of eueryevery man, euen reaſon it ſelf teacheth. Wherfore out of this place is moſt manifeſtly gathered, that there ought of neceſſitye to be choſen out men, to decide cauſes, and to puniſhe the guiltye. But for that we ſée that in kingdomes many things are done ouerthwartly and vniuſtly, lawes are peruerted, and the commaundements of God are violated, many thinke that it can not be, that ſuch powers ſhould be of God. But as Chryſostome very well admoniſheth, the thing it ſelf, that is, the principall function, muſt be diſtinguiſhedIn iudging we muſt diſtinguiſhe the thyng from the perſon. from the perſon. For it is not to be doubted but that the perſon, for as much as he is a man, may abuſe a good thing, but the thing it ſelf conſidered apart, forasmuche as it is good, cannot come from any els where but from God. For euen as in the nature of things he hath appoynted al things orderly. For he hath ſet heauen ouer the elements: and therehenſe through the ayre he infuſeth ſundry powers and faculties into the earth, and thereof bringeth forthe diuers and manifolde fruites, wherewith we are nouriſhed and liue. And in mannes body he hath ſet the head in the top, as in a tower, and vnderunder it hath placed the eyes, the eares, the noſe and other members euen to ye ſoole of ye féete: ſo in order he preſerueth humane ſociety, ſo that there are in it certayne degrées, by which it is directed in thoſe workes wherein men communicate the one with the other. For it is not poſſible that where all are equall ſhould long be kept peace. For therof rather ſpring contencions and diſcordes. Wherefore ſome muſt néedes be aboue others, to take away contencions, and to bring matters of controuerſy to a quietnes. This thing God… cannot be had where equal…y is. hath not denied to beas, cranes, and fiſhes. For theſe liuing creatures hauehave their kinges and princes, by whoſe conduit and leading they either go forth to worke, or returne from worke. Wherefore ſeing that man is the moſt excellent of all liuing creatures, and communicateth in many actions, it was moſt requiſite that he ſhould be fenſed of God with this ayde of principality. But beſides this reaſon which yet is moſt true and very neceſſary, the holy ſcriptures alſo conſtantly affirmeGod geueth and trāſferreth kingdoms. the ſelfe ſame thing. For they teach that God is not only the author of all publique power, but alſo that he diſtributeth kingdoms & principalities, whē & to whō he wil at his pleaſure. For ſomtymes he called y• Aſſirians, ſomtimes y• Chaldeās, & ſomtymes other nations, which by violence ouercōming & oppreſſing y• Iſraelites rayned ouer them. The kingdom which Dauid and Salomon had receaued all whole, was by the will of God rent in ſonder, and ten partes thereof were geuen to Ieroboam the ſonne of Mabath. And y• this thing ſhould come to paſſe the Prophet in the name of God did ſhew vntounto Ieroboam before y• it came to paſſe God afterward remoued the famely of A…hab, that it ſhould no longer raigne, & commaunded Elizeus to anoynt and conſecrat Iohn the ſonne of Nanſi. And in the 4. chapiter of Daniell it is thus written, God obtayneth the kingdome amongſt men and God by euill princes puniſheth ſinnes.deliuereth it to whome ſo euer he wyll. Howbeit God obſerueth this order, to vſe wicked and vngodly Princes to puniſh the wicked doinges of the people. And indéede we oftentimes ſee that ſumptuouſnes, pompe, pride, and raging luſtes are kept vnderunder by the violence of tyrans, which otherwiſe if al things were quiet, could not be ceſtrayned. Lenity oftentimes can not remedy theſe euils: therefore that they ſhould not to farre range abroad, ſtronger remedies are neceſſary. And after that men being in this ſort chaſtiſed doo returne vntounto God, he comforteth them, and prouideth for them gentler princes, and more iuſt gouerners. For he will not ſuffer, that thorough the cruelty of tirannes, thinges humane ſhould vtterly be ouerthrownGod wyth tyranny entermingleth ſome iuſt princes. and come to nought. And this is the cauſe, why God, as it is manifeſt by hiſtories, alwayes with theſe monſters, that is, with theſe cruell and bloudy tirannes mingleth ſome godly and iuſt princes. For he wil not hauehave vices ſo be repreſſed, that the nature of men ſhould vtterly periſh. Wherefore not only good and iuſt princes doo raigne by the wil of the lord, but alſo vngodly and wicked trianns But if thou wilt ſay, it be ſo, why ſayth Oſea vnderunder ye perſō of God, They hauehave raigned but not by me. I anſwere, for that euill princes, and ſuch which after that by wicked meanes hauehave obteyned the kingdome, doo by worſe meanes gouerne it, theſe I ſay in that they thus beaſtly behaue themſelues, hauehave not a reſpect to the will of God, which is reuealed vntounto vsus either by the law of nature, or in the holy ſcriptures. For by that will of God theyr doinges and endeuors are moſt manifeſtly reproued. And in this maner they are ſayd not to raigne by God, for that they apply not themſelues to the written and reueled will of God. Howbeit it can not be denied but that God by his hiddē and effectuall will would hauehave them to raigne to that end which we hauehave now declared. For, that is not inough which ſome anſwere, that God doth not theſe thinges, but only permitteth them. For the holy ſcriptures manifeſtly teſtefie, that he called the Babilonians, the Aſſirians, and other nations, to vexe and afflict the Iſraelites: and that agaynſt Salomon and other kinges, he rayſed vp enemies and aduerſaries, to kepe them vnderunder and to chaſtice them. And foraſmuch as theſe men being thus rayſed vp hauehave no regard at all to the will of God, but only apply themſelues to ambition, and to theyr owne luſt they greauouſly ſinne agaynſt God. Howbeit God by them though they be neuer ſo vniuſt and wicked executeth his moſt iuſt iudgement: and therin committeth no offence.

The powers that be, ar ordeyned of God.] If they be apoynted of God, then alſo are they conſtant and ſtable: and although by ſūdry ſucceſſions things humane are diſturbed, yet this power is perpetually preſerued: as in the world, although there oftentimes happen moſt great and innumerable changes, yet the heauen, the ayre, the earth, and the ſea, alwayes kepe ſtill theyr place, neither at any time leue they theyr limites. I would to God they which beare dominion, would alwayes hauehave this in theyr mind, that that office which they execute is the ordinance of God, doubtles they would not thē in ſuch ſort abuſe it. Now y• matter requireth that we ſhould not kepe in ſilence, how Bonifacius in his …xtrauaganti, which beginneth,Boni…cius the eight abuſed this place. Vnam ſanctam, abuſed theſe woordes of the apoſtle to confirme his pride. For he goeth about hereby to proue, that thoſe thinges which are of God, hauehave betwene themſelues a certayne order, ſo that theyr dignity is by certayne degrées diſtinctly known yt one frō the other. And thereof it foloweth that the powers which are of God are not a like. And that power is the higher which is occupied aboute the woorthier matter. And foraſmuch as y• eccleſiaſticall power conſiſteth in things ſpirituall, and the ciuill power in thinges corporall, therefore the eccleſiaſticall power is the higeſt, and ought not to be ſubiect vntounto the ciuill mageſtrate. And the Pope (he ſayth) hath iuriſdiction ouer all princes, for that Chriſt ſayd, Whatſoeuer thou bindest vponupon earth ſhall alſo be bound in heauen: & whatſoeuer thou loſeſt ſhalt be loſed. And to declare this alſo more manifeſtly, he bringeth yt which we read was ſayd to Ieremy, Behold I hauehave appointed thee ouer kingdomes and nations, that thou The eccleſiaſticall power conſiſteth in ſpirituall thinges.ſhouldeſt ouerthrow and deſtroy, and alſo build vp, and plante. But theſe argumentes, as they are full of pride and arrogancy, ſo alſo are they moſt vayne. For firſt Paul here ſpeaketh not of the degres of powers diſtinct betwen themſelues. This thing only he ſayth, that all powers whatſoeuer they be, are ordeyned of God. And that the eccleſiaſticall power conſiſteth in thinges ſpirituall I deny not: for it is occupied in the miniſtery of the woord of God. And that power we therfore confeſſe to be the greateſt, for that the woord of God ought to beare dominion ouer all men. But this power ſerueth to bring vnderunder all vnderſtanding, and to ouerthrow the highnes of humane reaſōs. Let theſe proud glorious lords doo this: let them preach the woord of God, and leue the fond inuentions of men, and then if there be any which will not harken vntounto them we will not ſticke to condemne them: whither they be princes or kinges, or monarches or emperors. Howbeit hereof it followeth not, that they as touching corporall life, and poſſeſſions, lands, houſes and manersWhether the eccleſiaſticall function be ſubiect to the politicall power. are not ſubiect to the politicall or ciuill power. Yea alſo euen as touching the function, they ought to be ſubiect to agodly & religious magiſtrate: not that we thinke that the woord or the ſacraments ought to be ſubiect to humane lawes: but for that the office of the mageſtrate is either to puniſh or to remoue miniſters, if they behaue themſelues ill in theyr function, if they depraue the truth, or miniſter the ſacraments corruptly. Let them bind and loſe, that is, let them by the woord, and by preaching ſhew, who are looſed and who are bound. And yet let them not therfor… exempt themſelues from the ciuill mageſtrate. For euen as a king, though he be of neuer ſo great authority and dignity, ought yet notwithſtanding to obey the woord of God pronounced by the miniſters of the Church: ſo an eccleſiaſticall mā although he be placed in an excellent and high function, yet is he not exempted from the obedience, and ſubiection of the mageſtrate. But that which they bring out of Ieremy is very friuolous and vayne. For, that prophet neither ouerthrew, nor erected kingdomes howbeit hereunto he was called of God, to pronounce inHow the prophets ouerthrew and erected kingdoms. the name of God, what kingdoms, ſhould be ouerthrowen, and what erected. Others labour very fooliſhly to auoyd this place. For they ſay that the Apoſtle commaundeth nothing ells, but that eueryevery man ought to be ſubiect to the power appointed ouer him. For otherwiſe ſhould folow a great confuſion, y• the Spaniards ſhould of neceſſity be compelled to ſerue the king of England, and the Engliſhe men the French men. Wherfore the Apoſtles intent is this only, that eueryevery one be obedient to his owne power. But the clergy ſay, they hauehave theyr Biſhoppes and Popes, whome they obey, and hauehave nothing to doo with the ciuill mageſtrate.One & the ſelf ſame nation ought not to be deuided into two bodies. Theſe men ſée not, or rather diſſemble, and will not ſée how abſurde it is to deuide and to cut in ſonder any nation into two bodyes: as though the clergy of the Spanyardes, are not Spanyardes: or the clergy of the Frenche men, are not Frenche men. Doubtles if all the Spanyards be ſubiect to theyr king, the clergy alſo, for as much as they are Spanyardes, ought of neceſſity to be ſubiect vntounto him. Further by this goodly ſenſe they abuſe the wordes of Paule. For he putteth ſubiecte eueryevery ſoule vntounto ſuch powers, which hauehave the right of the ſword, and to whome tributesChriſt hath not geuen vntounto the P…pe nor to Biſhops the ſword. ought to be payd. But Popes and Biſhops hauehave not the ſword wherfore in this argument there is nothing but mere fraud and deceit. But they fay yt the miniſters of the church, as ye Pope & certaine other biſhops, may hauehave and vſe the right of the ſword. And if thou obiecte, that Chriſt gaue not vntounto them the ſworde, yea rather ſayd, that his kingdome is not of this world, and that he had not where to lay his head: they will anſwere, that miniſters in déede hauehave not the ſword, in as muche as they are miniſters, but hauehave receiued it from els where, and that by a iuſt title, and by iuſt poſſeſſion. But Chriſt executed his vocation: for he came in humilitie, by his paſſion and death to redeme mankinde, but his example is not to be followed in all things. Otherwiſe no Chriſtian ought to beare the office of a Mageſtrate. For Chriſt bare it not. Wherefore they affirme that he left an example only to men tending to perfection: ſuche as are monkes and begging friers, which (as they ſay) hauehave renounced the world. Neither can they abide that Peter ſhould preſcribe vntounto his ſucceſſor, when he ſayd, that he had neither golde nor ſiluer, but that he left only a paterne of perfection vntounto them, which ſo order their life as he did, who forſaking all that he had, folowed Chriſt, that he might the redylier ſerue him. But theſe men ſhould remember, that not only examples, but alſo commaū demētsCommaundement is geuen to the miniſters of the church not to hauehave the ſword nor dominion. make on our ſide. For Chriſt ſayth, The kings of the nations beare dominion ouer them: but ſo ſhall not ye. And theſe words are to be vnderſtanded ſingularly and perticularly of the Apoſtles and of miniſters, and not of all men vniuerſally. For cityes and kingdomes can not be gouerned without a Mageſtrate. Peter alſo cō maundeth the gouernors of the Church, not to exerciſe dominion ouer the flocke. But let vsus ſée by what reaſons theſe men pretende the vſurpation of the ſworde. Cityes and prouinces, ſay they, are by this meanes the better gouerned. Héere I néede not much to trouble my ſelfe to make anſwere. Let vsus loke vponupon the Cities which are vnderunder Biſhops, how much holyer and purer they are then others. VerilyBy what light arguments the Popes and …iſhops defend their ſword. for as much as they can not by themſelues gouerne and order things, they ſubſtitute deputyes and iudges, and thoſe whome they call Officials. But they geue themſelues to deceites, and to wicked practiſes, and to moſt filthy gaines, no les then other moſt vile iudges which are placed in ye ciuill Magiſtrateſhip. An other reaſon is, for that (ſay they) in this yron and moſt corrupt age, men are not led by the zeale of piety, nor by the ſpirite, as they were in times paſt in the primitiue Church, it is expedient that they be kept vnderunder by force, and by the ſword. Amit it were ſo. But Princes can by their ſword kepe vnderunder the wicked: and eſpecially at this time, when as Princes are Chriſtians, and profeſſe one, and the ſelfe ſame fayth with vsus, but whome I beſeche you, hauehave they by theyr ſword made the better. Vndoubtedly the ſtate of Chriſtianity was neuer in worſe caſe, then it hathe bene, ſince the time that Biſhops leauing the charge of the ſhéepe, and flocke ofNone are …p the ſword of the Pope made better but worſe. Theſe two functions do let the one the other. Chriſt, began to vſurpe the ſword. Further who ſéeth not, that theſe two functions doe ſo hinder the one the other, that he which exerciſeth the one, can not execute the other? For it is an hard matter to finde one fo prompt and ready, that cā rightly and orderly adminiſter but euen one of thoſe functions. But touching this matter we hauehave ſpoken ſufficiently. Now reſteth more diligently to conſider vppon the woords.

There is no power but of God. According to the rules of Logike, it is all one as if Paul ſhould hauehave ſayd, eueryevery power is of God. Wherefore ſéeing that Paul in ſuch ſort reaſoneth, ſome in vaine cauill, that they ſhould doe no reuerence to inferior maieſtrates, as to ſuche as hauehave the charge of cityes, or are appoynted gouernors of prouinces. For they think it ſufficient, if they be ſubiect to the higher powers, as to Emperors and to Kings. But Paul comprehendeth all maner of power. For a propoſition excluſiue, as they vſe to ſpeake, is of the ſame force that an vniuerſall propoſition is tranſpoſed or conuerted. As for example, Only man runneth: Ergo, eueryevery thing that runneth is a man. So here, Only if God is power,It is lawfull to appeale from the inferior magiſtrate to the ſuperiour. Ergo, all power is of God. And if all power be of God, then without doubt ought we to honor and reuerence it. But if we ſée that we are too cruelly oppreſſed of the inferior mageſtrate, we are not by this doctrine letted, but that we may vſe the benefite of appealation. For as that is by good equitie permitted by the law of man, ſo is it by no parte of the holy ſcripture abrogated. Yea Paul himſelf vſed it when he ſaw opportunitie. Wherfore it is lawful by way of appeale to flye from the inferior mageſtrate to the fidelitie and mercy of the ſuperior.

But they which reſiſt them, reſiſt the ordinance of God.] What is more vniuſt,They whiche reſiſt the power fight with God. The ciuill power is reſiſted two maner of wayes. or more vnworthy, then to go about to fight with God? How peruerſe a thing that is, euen the Ethnike poets alſo ſaw. For they fain that Iupiter toke moſt greuous vengeaunce, vponupon the raſhneſſe of thoſe Giants, which went about to aſſault heauen. And the ciuil power is reſiſted two maner of wayes: either by open violence, which thing we ſée ſeditious and rebellious men vſe to doe: or els by craft and ſubtlety, as when a Prince is through wicked pollicies and deceites circumuented, that he can not execute his office. For by theſe meanes oftentimes, the Prince being ignorant, the courſe of iuſtice is hindred. Wherefore this ſaying of Diocleſian is much vſed, A good, wary, and wiſe prince is oftentimes ſold. For whileſt he is alone in his chamber, his ſeruauntes come, and declare all things vntounto him deceitfully. So he vnawares doth things as vpright and iuſt, which in very déede are moſt vniuſt. He remoueth away good men from the gouernement of the publique wealth, and aduaunceth thoſe which ought to be moſt far of baniſhed. Therfore a certaine wryter called the Senate of Rome, not Patres conſcripti, but circumſcripti. Howbeit I ſpeake not this, that I thinke that it is not lawful for godly men, by all maner of vpright meanes, to auoyde the daunger of falling into the handes of tyraunts. Which yet they ought not to doe, after that they be once caſt into priſone. For this were to violate publique lawes, and to geue an example to murtherers and théeues to doe the like.

And they that reſiſt, ſhall receiue vntounto them ſelues iudgement.] Men are not in this caſe hurt, but the eſtimation and dignitie of God is contemned. For God anſwered to Samuel, They hauehave not cast thee away but me, that I ſhould not raign ouer them. By iudgement we chiefly vnderſtand that iudgemēt which concerneth eternal deſtruction. For afterward it foloweth that we ought to be ſubiect, not only for anger ſake, but alſo for conſcience ſake. We may alſo by iudgement vnderſtande iudgement in this life. For Salomon ſayth, the anger of a king is like the roaring of a Lion: he which prouoketh it, ſinneth againſt his owne ſoule. Greuous puniſhments are appoynted for ſeditious perſons, and for rebels. In the olde law it was death if aGreuous puniſhmēts appoynted to ſeditious and rebellious perſōs. man had reſiſted the higher power. Chore with all his, was conſumed with fire. Dathan and Abirom were ſwallowed vp of the earth, for that they ſeditiouſly reſiſted Moſes and Aaron. We know what end Abſolon came vntounto, when he had expelled his father out of his kingdome. What ſéemed more goodly to the whole world, then that notable acte of Brutus and Caſsius, which deſtroyed the tyran Ceſar, and yet that their doings were not alowed of God, the ende declared. Wherefore we ought not to reſiſt Princes, though they be wicked, as Peter admoniſhethHe which obeyeth the powers, iobeyeth god. We reuerence God in the earthly powers. In earthly iudgements we contemplate the iudgement of Chriſt to come. vsus. Of theſe wordes we may thus gather, he which reſiſteth the powers, reſiſteth God: therfore they which obey the powers, as it is méete, obey God. This argumēt taken of contraryes, is very manifeſt and true. And this ſentence not a little comforteth the children of God. For they ſée that when they obey Princes, they obey God, and reuerence him in the powers. Moreouer alſo by the forme of the iudgements of the earthly mageſtrate, they ſet before theyr eyes a certayne ſimilitude of the iudgement of God, which at the ende of the world we doubt not but Chriſt ſhall put in execution.

For princes are not to be feared for good workes, but for euill.] Now Paul, when he had aboundantly ſpoken of the efficient cauſe of humane powers, whereby he taught that we ought to obey them, tendeth to proue the ſame by the end: that we might with the attentiue mynde harken to thoſe precepts. If magiſtrates be appointed to take away wicked workes and haynous factes, then it ſemeth that there ſhould be no place left for them, if men would of their owne accord endeuor themſelues to piety and to iuſtice, and would not offend againſt the lawe. Yea but euen then alſo their function is ſome way neceſſary. For oftentimes we ſée that good and innocent men, although their mynd and will be good, and albeit they deſireNot onelyonly the eu… … alſo … good and godly are hoſpen by magiſtrates. to leade an vpright life, yet of themſelues they can not kéepe any order as touching ciuill diſcipline. Therefore they hauehave nede of good and godly lawes to direct them to that which they deſire. Wherfore the ciuil power may be vntounto them as a ſcholemaiſter. But amitte that amongſt men were no ignoraunce of the o…ices of life, and of ciuill duties: yet muſt we neds confeſſe, that they ſhall euen then alſo be had in honor and admiration, which are more aboundauntly endewed of God with moſt excellent giftes: vntounto whome yet ſhould remaine no part of principality, to be exerciſed ouer others. And foraſmuch as this ſhall happen vntounto vsus after that bleſſed reſurrection, therefore Paul to the Corinthians very well writeth,For what cauſes ſome reſiſt the magiſtrates that Chriſt at the end ſhall deliuer the kingdome to God, and vntounto the father, and all principality and power ſhalbe aboliſhed. But whileſt we liue here ſtill in the world, and hauehave our conuerſation here amongſt euil men, both the magiſtrate is neceſſary, and we ought vtterly to obey him in thoſe thinges which are not repugnaunt vntounto piety. And foraſmuch as the magiſtrate is to this end appoynted to puniſh wicked workes, and to aduaunce good, thereby we may vnderſtand, that they which reſiſt him may two maner of wayes be accuſed: either for that their owne conſcience accuſeth them of euill actes by them committed which they would not hauehave puniſhed: or for that they are negligent followers of iuſtice, whereunto they can not abide to be pricked forward. But they complaine that they which are mageſtrates are men corrupt, cruell, and violent: and that theyr whole trauaile is, that eueryevery man ſhould hauehave either nothing at all, or elſe very little. But theſe mē ought to cōſider, that Paul here entreateth of the thing it ſelf, and not of the abuſe: and ſpeaketh of that which happeneth for the moſt part, & not of that which happeneth ſeldome. As touching the firſt, that may not to be imputed as a fault to the thing, which commeth of the abuſe thereof. As if a wicked man ſhould peruerſly abuſe either the minde, or the eyes, or the eares or the reſt of the powers of the ſoule, yet ſhould it not therof follow, that the ends of all theſe things are not moſt excellent:Both the ſubiects and the princes ſometymes abuſe the power. Tyrannes alſo want not many good thinges. Examples of the gouernment of Nero. vnles peraduenture we will ſay that God is the author of euill things. And as touching power it may be abuſed as well by them which exerciſe it, as by them which ought to obey it. We ought alſo to remember that euen tyrannes alſo, all be it they be greuous and irkſome, doe notwithſtanding retaine ſtill many offices of iuſtice and of equity: and therfore they hauehave much more vtility and commodity, then Anarchia hath, wherin eueryevery man may at his pleaſure without any conſideration doe what he will. For vnles tyrans though they be neuer ſo cruel had ſome regard to right and equitie, they could not kepe ſtil that theyr power. When Nero in his gouernement oppreſſed the whole world, yet were matters in controuerſie decided, nether was the ſtrength of lawes vtterly taken away from men. For vnderunder him Paul was by the Centurion deliuered from the danger to be torne in ſonder of the common people, and of the multitude of the Iewes. And whē he had cried that he was a citezen of Rome, he was loſed from his bandes, & eſkaped ſtripes. And the ſame Paul, to the ende he ſhould not be oppreſſed of the embuſhmentes of the Iewes, was by night led away of the ſouldiours to Antioche: and there oftentimes had libertie to defend himſelfe. And to be ſhort, he pleaded his cauſe, and at the laſt appealed vntounto Nero. Wherefore ſéeing that euen in wicked Princes ſhinethIt is not lawfull for priuate men to kill a tyranne. Examples of Dauid. forth much good, it is very manifeſt, y• theyr power alſo is of God: neither is it lawfull for any priuate man to kill a tiranne: Dauid when he mought, yet notwithſtanding would not kil Saule, although he vſed himſelf like a tyranne: yea rather he commaunded that Amalechite to be ſlaine, which boſted that he had killed Saule: and he put them to death alſo, which had ſlaine Jſboſeth Saules ſonne. And doubtles if it ſhould be lawful for eueryevery man at his pleaſure to deſtr…y a tyranne, there would not want wicked men, which vnderunder the pretence of the condemning of tyranny, would doe violence vntounto godly Princes: and ſo ſhould nothing be left holy and vnuiolated. Howbeit I ſpeake not this, that I thinke that ſuperior powersWhat inferiour powers may do to wardes ſupe…our powers. There are two principall offices of power. The cōmon wealth is contained in two things. can not be put downe by inferior mageſtrates, or that they can not be cōſtrained to doe theyr duety of thoſe which are appoynted either kepers, or authors, or electors of Princes, if they tranſgreſſe the endes and limites of the power which they hauehave receiued. As in times paſt at Rome the Senate & people of Rome were wont to do, & at this day in Germanie, the Electors of the Empire vſe ſomtimes to doe. But to returne to Paul, thoſe two offices of powers which he mentioneth, are the principalleſt, and moſt neceſſary, and ſuch that they comprehēd in maner all other offices of power. Solon was wont to ſay that the cōmon wealth conſiſteth in two things, in rewarde and in puniſhment. And Antistenes the Philoſopher was accuſtomed to ſay, that thoſe Cities tended to deſtruction and preſent ruine, where was no difference betwene good and euill. His meaning was, that good Citezens ought to be adorned with rewardes, and wicked men ſcourged with puniſhment.

Vvilt thou be about feare of the power.] He vſeth a kinde of reaſoning, where in is a preuention ioyned with the confutation of that thing, which mought eaſely come into a mannes minde. Theſe powers although they bring many things profitable,To be aſt…id of the powers is irkeſome. yet oftentimes they are terrible, and they driue into men a terror & feare, which is a thing very irkeſome. Wherfore Paul ſayth, behaue thy ſelfe wel, & thou ſhalt be without feare. For know thou for a certaintie, that either thou ſhalt receiue praiſe of the power, or if the ſame power be ouermuche violent and cruell, God will geue vntounto thée ſo muche ſtrength and conſtancie, that thou ſhalt be able with a valiaunt and ſtout courage to ſuffer all manner of extremities. For if he gaue this thing vntounto Socrates, Anaxarchus, and Seneca which were Ethnikes, and to infinite martyrs of Chriſt, then doubt not, but that he will geue vntounto thée the ſelfe ſame thing: wherefore be not afeard of the power, if thou behaue thy ſelfe vprightly and blameleſly.

Thou shalt hauehave praiſe of it.] It is no ſmall praiſe to be acquited in iudgment. It was counted a praiſe vntounto Cato, that whereas he was ſo oftentimes accuſed, heIt is no ſmall prayſe to be abſolued in iudgement. was alwayes abſolued and acquited. It is alſo a great praiſe, if a man liue ſo holily and innocently, that in iudgement nothing can be layde againſt him. As when Fimbria had accuſed Sceuole, and was demaunded what fault he could lay againſt him, which was counted a man ſo vertuous and innocent, he anſwered, for that when he ſtrake him, his weapon ran not through out his whole body.

For he is the miniſter of God.] He is as it were his vicare on the earth. And as Monarches or Emperors doe not in waighty matters leaue deſtitute theyr lieuetenaunts and deputyes, ſo God forſaketh not his miniſters, and thoſe whome h… hath appointed to be rulers: but when the ſtate of things, are by theſe earthly powersGod leueth not the magiſtrate deſtitute of his pro…ection. Tokens of the gouernment of god as touching powers. brought into extreme daunger, he ſometimes by his owne power and myght endeth all things, and worketh wonders. For we hauehave oftentimes ſéene in very great authoritie, certaine wicked gouernoures, or rather peſtilences of common wealthes, which hauehave bene puniſhed by a wonderfull meanes and way, when as otherwiſe they were in great eſtimation with their Princes. We hauehave alſo oftē times great offenders, which whē as otherwiſe they mought moſt eaſly hauehave fled away, hauehave bene ſo daſeled and ouerwhelmed with darkneſſe, that they could not flye. I would to God princes would take the rules of their adminiſtration out of theſe offices here deſcribed of Paul. They ſhould not then ſo be led by theyr luſtes, neither ſhould they commit thoſe things, which God by Samuel deſcribeth in the law of a kind, and which he foretolde tyrannes ſhould doe. The Prince is appoynted to be in ſtéede of GOD, betwene GOD and men, and ſhall vndoubtedlye one day render an accompte to GOD of hys doinges.

It is his dewty to be carefull for thoſe that are his ſubiects and vnderunder him, and toGood princes ma…e vertues …aſy. procure for them whatſoeuer is profitable and commodyous. Verye well wrote Chriſoſtome when he ſayth, that good princes make vertues eaſy, when that they both vrge them by example, and impel men vntounto them by feare and puniſhmēts. A man ſhal ſée many that doo as it were abhorre vertuous life: which yet whē they are by the force of the lawes and by feare compelled to acquaint themſelues with it, are by litle and litle ſo taken with the woorthines therof that afterward they diligētly practiſe it. And this was the reaſon why Auguſtine wheras before he wasAn example o… Auguſtine. of this iudgement, that the mageſtrate ought not to puniſh heretickes, afterward changed his mind. For the other Biſhops alledged for examples many Churches, which for feare of the Emperors and of the lawes fell away from the ſect of the donatiſtes, & had now by long continuance, ſo acquainted thēſelues with the catholike truth, that they would be no meanes depart from it. For when thoſe reaſons had bene very often inculcated into them, which before they could not heare, at the laſt they appeared vntounto them (as they were indede) moſt true. Chriſoſtome alſoThe magiſtrate h… peth the miniſters of the church. admoniſheth that publique powers doo helpe the miniſters of the Church. For we (ſayth he) teach the people piety, chaſtitye, and modeſty: we dehorte them from murthers, falſe witneſſes, adulteries and thefts. But the magestrate draweth them to accompt for theſe thinges by theyr iudgementes: wherefore it ſemeth (ſayth he) that he conſpireth with vsus, and woorketh together with our function. Origen alſo is of the ſame mind entreating of a place in the 15. chapiter of the Actes. The Apoſtles decréed, that the Gentiles ſhould obſtayne from fleſh offred to idolls, from fornication, from bloud, and from that which was ſtrangled. And they ſayd they would lay no other burthē vponupon them. And at the laſt they thus conclude, If ye abſteyne from theſe thinges, ye ſhall doo well. Fare ye well. If (ſayth Origen) they would not charge them with mo precepts, doo they therefore leue vntounto them murthers, theftes, periuries, luſtes, and adulteries free? Not ſo (ſayth he) But there was no nede to decree any thing touching theſe th…ngs. For theſe are iudged by the mageſtrate, and are prohibited by ciuill lawes.

For he beareth not the ſword for nought.] Therefore he ſayth that the mageſtrate is to be feared of the wicked, for that before him are borne ſwoordes andThe ſword which is borne before the Prince, what it ſignifieth. ſcourges & axes. Which are tokens and iuſtruments of puniſhmentes, wherwith are puniſhed thoſe which offend agaynſt the lawes. The ſword declareth y• they (as the lawiers vſe to ſpeake) hauehave a mere impery. Vlpian ſayth, y• that is a mere impery, which hath the power of the ſword to puniſh wicked offenders.

For he is the miniſter of God, an auenger to wrath.] As he is the miniſter of God to thy good and commodity, if thou doo well: ſo is he the miniſter of God to wrath, that is, to vengence, if thou behaueſt thy ſelfe ill. Neither ought he to whō The magiſtrate i… a keper both of the firſt table and of the latter.the ſword is committed to be ignorant, that he is a keper not only of the latter table, but alſo of the firſt. Wherefore he ought to doo his diligence, that religion alſo be rightly adminiſtred, and that according to the word of God: Neither let him thinke, which thing many princes at this day perſwade thēſelues, that ſuch a care pertayneth nothing vntounto them. They wil deſtribute benefices and Biſhoprickes to whome they thinke good: but that they whome they hauehave exalted to ſuch dignities ſhould execute theyr office, they nothing at all regard.

Wherefore you muſt be ſubiect not bycauſe of wrath only, but alſo for conſcience ſake. For for this cauſe ye pay alſo tribute: for they are Gods miniſters applyeng themſelues for the ſame thing. Render to all men therfore theyr dewty, to whō ye ow tribute, tribute: to whom cuſtome, cuſtom: to whō feare, feare: to whō honor, honour. Ow nothing to any man, but to louelove one an other for he y• loueth an other hath fullfilled the Lawe. For this: Thou ſhalt not commit adultery, Thou ſhalt not kill, Thou ſhalt not ſteale, Thou ſhalt not beare falſe witnes Thou ſhalt not couet, and if there be any other commaundement, it is briefely comprehanded in this ſaying, euen in thys, Thou ſhalt louelove thy neighbour as thy ſelfe. LoueLove doth not euill to his neighbour, therefore is louelove the fullfillinge of the Law.

VVherefore you muſt be ſubiect, not only bycauſe of wrath, but alſo for conſcience ſake.] In this as it were in a briefe concluſion he concludeth the chiefe reaſons which he had before alledged. And referreth them either to vengeance or to conſcience. And into how greate a danger ſuch as are ſtubborne and rebellious agaynſt the mageſtrate bring themſelues, we may eaſely vnderſtand by the moſt greauous puniſhments, which are ſet forth in the lawes De crimine leſae maieſtatis, that is, of the caſe of treaſon, and in other ſuch like lawes. Moreouer we muſt hauehave a regard to our conſcience, which otherwiſe condemneth vsus, and diliuereth vsus to the iudgement of God: that although we eſcape the wrath of earthly princes, yet let vsus know that the vengeance of God doth ſtil hang ouer our heds. But admitte there were no ſuch vengeance hanging ouer our heddes, dooſt thou yet notwithſtanding count it ſo ſmal a matter, to hauehave thy ſicke mind continually ſcourged with the prickes of thy conſcience. There is no man I ſuppoſe which is ignoraunt, how greuous a torment thoſe cogitations accuſing and defendyng one an other, are. Theſe are thoſe auenging furies, which as y• Poets fayned, do alwayes torment guilty men. If thou vſe thy ſelfe ſediciouſly or ſtubbernly againſt princes a double care ſtraightway afflicteth thy conſcience. One is for that th… haſt caſtA double care afflicteth the cō ſcience of ſeditious perſons. away the gouernment inſtituted of God: The other is, for that thou haſt wyth moſt great ingratitude, impietie, iniuſtice, and contumelies ſought to hurte the power which deſerueth well both at thy handes, and alſo of all mankinde.

For this cauſe ye pay alſo tribute. For they are the miniſters of God, applieng themſelues for the ſame thing.] Paul declareth by an outward ſigne, that the conſcience of rebellious and ſtubborne men may iuſtly be reproued, for that they pay tributes vntounto their princes. And that this is done iuſtly and rightly, and orderly,For two …auſes tribute is payd. he taketh as a thyng graunted and knowen of all men, and of all nations. For tribute is geuen, either that mē ſhould teſtifie that they are ſubiect to theyr princes: for for this cauſe God alſo commaunded that men ſhould offer ſome what vntounto him: not that he hath any nede of our thinges, for whatſoeuer we hauehave, we hauehave it of him otherwiſe if he ſhould hauehave nede of our good thinges, he ſhould not be God, as Dauid ſayth: Or ells tributes are geuen in ſtede of a reward, that we might ſome way recompence thoſe greauous paynes which the maieſtrates take for the common wealth, and that they may be able to beare the burthē of publique coſts and charges. Wherfore tribute admoniſheth the conſcience of men, that that power is exellent to whome that tribute is geuen, and that the ſame power is inſtituted of God, and ſet and placed amongeſt men in the ſtede of God, which alſo we ought to reuerence and highly to eſteme. For, that is the thing which eueryevery man in payeng tribute promiſeth to doo. This alſo we are thereby put in mind of, that the Common wealth is by theyr care and induſtry very much holpen, and therefore they ought to be ſuſteyned with our riches which are priuate men, as with a reward moſt iuſtly dew to theyr labours. For to the end we ſhould liue quietly and at eaſe, they are continually troubled with the affaire, of the common welth. They are compelled oftentimes to be abrode, and to neglect theyr owne buſines for publique affayres ſake, that thou mayſt abide at home, and looke to thine owne affayres. They defend the borders, they fight agaynſt the enemy, they ſuffer all maner of labors, they put themſelues into moſt great dangers, that we may peaceably and ſecurely hauehave the fruition of our goods and poſſeſſions. They decide matters in controuerſy, they make lawes, they ſet forth decrées, they ſit in counſell, that no man ſhoulde by violence be put from his owne, that no man ſhoulde hauehave any vilany or hurt doone vntounto him. They perſecute the euill doers: murtherers and the…es they deſtroy: that we may ſafely iorney, and that no dāger ſhould be wrought agaynſt vsus either at home or abrod. For theſe ſo many benefits, none ought to thinke it a thing greuous, if tribute be payd vntounto them as a iuſt reward.We ought to helpe the maieſtrates with prayers. But beſides tributes Paul admoniſheth vsus to helpe them alſo with our prayers, y• vnderunder them we may lead a quiet & peacable life with all piety and temperance. I would to God princes one the other ſide when they receaue tributes & cuſtomes; would thinke with themſelues, to what end they are geuen. I would to God they would thus ſay within them ſelues. Theſe things are for this cauſe geuen vntounto me, that I ſhould aduaunce vertues, that I ſhould repreſſe vices, and defende the peace and tranquilitie of the common wealth. I will not for nought, receyue ſo great a reward: I will not neglect thoſe things which my people by this kind… of honor requireth: or rather vrgeth at my hands. If all Princes would do thus, then ſhould be taken away that ignominie, which prouerbe is in eueryevery mans mouth. That all good Princes may be written in one ring.

For they are the miniſters of God.] foreign. Here we ſée that foreign andLiturgia pertayneth not onelyonly to holy ſeruices. It is againſt iuſtice not to pay or to diminiſh tributes. Why he ſo many ways ſetteth forth obediēce towards magiſtrate… ▪ foreign pertaine not (as ſome thinke) to holy ſeruices only. Yea rather thoſe words properly ſignifie publique offices and functions.

Render therefore.] When he ſaith, Render, he declareth that this thing pertaineth to iuſtice. Wherfore he which either not payeth, or ſlackly payeth that which he oweth, violateth iuſtice, which rendreth to eueryevery man that which is his. Neyther is it to be meruailed at, that Paul by ſo many wayes and meanes commendeth vntounto vsus obedience toward the mageſtrate. For it is otherwiſe an harde matter to bridle & kepe vnderunder the proud ſtomakes of men in this duty. For we would all be Lordes, and be obedient to no man. From hence Paule paſſeth to entreate of the common duety of louelove, which we ought to execute towards all our neighbors.

To whom ye owe tribute▪ tribute: to whome cuſtome, cuſtome to whom feare, feare: to whome honour, honour.] Some thinke that by feare in this place is vnderſtanded reuerence, which they hereby proue, for that Paul before ſéemed to take away feare from godly men. When he ſayd, do good, and thou ſhalt not be aferd: yea rather thou ſhalt obtaine praiſe at the mageſtrates hande. But this is not of neceſſitie. For albeit he which hath not committed a wicked facte, doe not feare, yet is it profitable vntounto him, that he feare, leaſt he hereafter commit any ſuche thing. Although all thoſe things which are here reherſed do pertaine to the mageſtrate, yet bicauſe he doth not all things by himſelf, therfore the Apoſtle vſed a diſtribution. VntoUnto the perſone of the Prince render honor: vntounto ſergeants, men of warre, ſouldiers, tormenters, render feare: to Collectors of ſubſidies, tribute: to Cuſtomers, cuſtome. Neither doe we owe honor vntounto Princes only, but alſo to our parents. Seruaunts alſo owe feare to theyr Lords and maſters. In Malachie God thus complaineth: If I be your father, where is mine honoure: If I be your Lorde, where is my feare. And Princes ought to be acknowledged both as fathers, and asTributes & cuſtomes ar the ſinewes of the commō wealth. Whether eccleſiaſticall men be exempted frō all tributes & cuſtomes. Lordes. We pay tributes of lands and poſſeſſions: and cuſtomes of Marchandiſes either caryed forth, or brought in. And tributes and cuſtomes as Vlpian ſayth, are the ſinewes of the common wealth, without which it cā not be ſuſtained and adminiſtred. The Clergy and Eccleſiaſticall men contend that they by the benefite of Princes, are exempted from tributes and cuſtomes. Doubtles Chriſt vſed not this priuiledge. For he cauſed tribute to be paid both for himſelfe, and alſo for Peter. Moreouer if we loke vponupon the ciuil lawes, they are not exempted from all burthen of tributes. Iustinian in déede willed that they ſhould be frée from perſonal offices, as it is had in y• Code, De Eccleſus & Epiſcopis. And thoſe are called perſonal offices, which we execute only by induſtry and laboure. For if the miniſters of the Church ſhould be bound to them, it could not be choſen, but that they ſhould be hindred from theyr function. And the ſame Iuſtinian ſéemeth alſo to hauehave exempted them from extraordinary exactions, and not from ordinary. Yea they are bounde to the mending of common high wayes, and to the repairing of bridges. Neyther doubtles doth the law of charity ſuffer, that when as they poſſeſſe lands and many other things, they ſhould withdraw themſelues from ciuill burthens, and lay the whole waight vponupon others: that where as all others are afflicted with penury, they alone ſhold liue in wealth. Bonifacius the. 8. a man, as the Papiſts themſeluesA moſt vniu…t decre… of Bonifacius the eight. confeſſe, ouer proud and arrogant in making of decrées, made a decrée, as it is had de immunitate eccleſiarum, wherein he decréed that Eccleſiaſticall men ſhould vtterly be frée from all maner paiment of tributes. Yea he ſtraightly forbiddeth that any man ſhould without the commaundement of the biſhop of Rome preſume to pay any thing to prophane Princes. Doubtleſſe a moſt greuous conſtitution of a moſt peruerſe man, whereout hauehave ſpro…g in a maner infinite brawlings, & endles contentions. How be it ſome hauehave patched it vp with a goodly interpretation. That ſomewhat may notwithſtanding be exacted of them, if Churche matters or religion, or the common wealth, be in any extreme daunger. As though forſothe theſe men ought not to ſuccor the common wealth, but when it is in extreme dā ger. I remember a very witty ſaying of Diocleſian to a certain philoſopher which deſired immunitie, Thy profeſsion (ſayd he) muche differeth from thy petition. For A philoſopher wittely reproued of Dioc…eſian.thy philoſophy teacheth, that affects ought to be ouercome. But thou plainly declarest thy ſelfe to be ouercome with luſt and couetouſnes. So the clergy, whē as aboue all others they profeſſe religion and charity, doe yet notwithſtanding deſire, not to be compelled to obey mageſtrates, or to ſuccor the common welth. Thomas Aquinas thinketh that this exemption of the clergy, came by the priueledge of Princes. How be it he ſayth that it is agreable with the lawe of nature. And he citeth a place out ofThe prieſtes of Egip… what ſort they we… ex… empted. the booke of Geneſ…s, where it is wrytten, that the landes of the prieſtes were frée from the penſion of the ſith parte. But if a manne diligently conſider the whole matter, he ſhall eaſely finde, why theyr landes were frée from that fithe parte: Namely bicauſe they were not ſolde to the king, when the penury was euerye where wonderfull greate. For the Prieſtes hadde corne of the kinge, ſo that they were not compelled to buy corne. Wherfore the poſſeſſion of their lands abode vntounto them whole, which mought yet notwithſtāding at the pleaſure of theThe prieſtes of Iſr…ll were iu…tly exempted, for they poſſeſſed nothing king, be charged with other cuſtomes and tributes: although they were not comprehended in that generall penſion of the fifth part. Others obiect that it is wrytten in Eſdras, that king Artaxerxes commaunded that no tributes ſhould be layd vponupon the prieſtes. But this was no meruaile, when as they poſſeſſed no landes amongſt the children of Iſraell, but only liued of oblations and ſacrifices. Ceſar alſo wryteth, that the Druides amongſt the Frenche men paide neither tributes nor cuſtomes, as others did, but were vtterly frée, and diſcharged from all ſuch things. But Plini in his. 16. boke and▪ 44. chapiter writeth that thoſe Druides had nothing: wherefore it is no meruaile if they paid no tributes. How be it I ſpeake not this, that I thinke that princes may not remit ſomewhat of theyr tributes to Eccleſiaſticall men, whiche diligently execute theyr office, and kepe hoſpitality, and ſuccour the neceſſitie of others, ſo that a regarde bee had, that that turne not to the hurte of others, and that by ſuche immunitie they doe nothing els but mainetaine theyr pompe and riotouſneſſe. I graunt in déede that Princes may doe this: howbeit I affirme that Eccleſiaſtical men can not by any law of God claime vntounto themſelues any ſuch immunitie: and that none can by good conſcience denye tribute vntounto Princes, if it be required. Nether ought Pope Bonifacius in any wiſe to hauehave taken vponupon him to make that vnreaſonable and outragious decrée. It is already concluded of Paul that all owe ſubiection and obedience to publike powers. Neither ought the godly (ſayth Chryſostome) to take it in ill part to be ſubiect to mageſtrates, although they themſelues are the children of God, and appoynted to the kingdome of heauen. For theyr glory is not in the ſtate of this life. They wayt vntill Chriſt appeare, in whome as yet is hidden theyr life. But in y• meane time they ought not to count it a thing greuous, if they riſe vppe, if they vncouer the head, if they geue the vpper hande, if they obey Mageſtrates. Here is nothing vnméete or vncomely. Yea rather what ſo euer is done of them accordynge to the preſcript of the worde of God, is full of all comelineſſe and worthineſſe.

Owe nothing to any man, but this to louelove one an other.] Paul will hauehave vsus ſo perfectly and fully to render to eueryevery man, that which we owe vntounto him, that we ſhould ceaſe to be any more in debt. Howbeit there is one certain thing, whichCharity is alwa…s t…e for that the cauſe of that det always remaineth. can neuer be fully payd, namely, the debt of louelove and charity. For although thou both haſt and doſt louelove thy neighbour, yet notwiſtanding art thou ſtill bound to louelove him. For there alwayes remayneth a cauſe why thou oughteſt to louelove him, namely, God, whoſe image he is. He made him, he gaue him to thée to be thy neighbour, he hath commaunded, that thou ſhouldeſt louelove him as thy ſelfe.

For he that loueth an other, hath fulfilled the law.] Some referre this to that part of the law only which is here ſpoken of. True it is that the diſcourſe of thys treatiſe is of that part of the law which pertayneth to our neighbour. So that the ſence ſhould be, he which loueth an other hath fullfilled y• whole law as touchingOur neyghbour is not rightly loued, vn…es God be loued in him. We hauehave God in our neighboure after a ſort viſible. We muſt not hereby affirm that we can p…eforme the law. the ſecōd table. But I ſe no let, but that we may ſimply vnderſtād y• whole law: For we can not louelove our neighbour well, vnles we louelove God in him. For theſe are ſo knit together, as the cauſe and the effect, and therefore they can not be ſeperated the one from the other. For the louelove of our neighbour is a teſtimony of that louelove wherwith we louelove God. If we louelove not God being in a neighbour after a ſort viſible and preſent, how do we boaſt that we louelove him in himſelfe, whiche is not ſéene of vsus, but is of ſome thought to be very farre of from vsus? I would not that our aduerſaries ſhould here triumph, as though Paul ſhould ſay, that we performe and fullfill the law. Paul indede affirmeth, that the law is fullfilled of him which loueth his neighbour: but yet of ſuch a one which in ſuch ſort loueth as the law cō maundeth. But this is no man able to performe.

For this, thou ſhalt not committe adultery, thou ſhalt not kill,] The proofe is hereof taken for that all thoſe preceptes are ſummarily comprehended in that which is ſayd, Thou ſhalt louelove thy neighbour as thy ſelfe. And this commaundement, as Chriſoſtome here noteth, is ſayd of Chriſt to be like that great commaundemēt, Thou ſhalt louelove thy Lord thy God with all thy hart, with all thy ſoule, and with all thy ſtrengths. For ſeing that we ought to louelove our neighbours as our ſelues, there wā teth litle, but that we ought to louelove him, as we louelove God. For we omitte nothingWhy the commaundement of hanoring the parents is ouer hipped. which may ſerue to our owne commodity or ſaluation. He made no mencion of the louelove towards our parēts, eyther bycauſe that precept, as the Hebrews thinke pertayneth to the firſt table, or ells for that he would not reckon vp all all the cō maundements. For therfore he added.

And if there be any other commaundement.] Or ells for that he had alredy before ſufficiently ſpoken of the obedience due to mageſtrates: in which order are parentes alſo to be placed.

LoueLove woorketh not euill to his neighbour.] This is eaſely gathered of that which hauehave bene ſpoken. For in theſe commaundemēts are prohibited all things, whatſoeuer may offēded our brother. Wherfore Paul aptly added, that ſuch is the force of louelove, that it ſuffreth not any man to hurt his neighbour.

And that conſidering the ſeaſon, that it is nowe time, that we ſhould ariſe from ſlepe: for now is our ſaluation nerer, then when we beleued. The night is paſt, and the day is at hand, let vsus therefore caſt away the woorkes of darkenes, and let vsus put on the armour of light. So that we may walke honeſtly as in the day, not in glottonie and dronckenes, neyther in chambring and wātonnes nor in ſtrife and enuieng. But put ye on the Lorde Ieſus Chriſte, and take no thought for the fleſh, to fulfill the luſtes of it.

And that conſidering the ſeaſon, that it is now time that we ſhold ariſe from ſlepe.] After that Paul had now geuen many rules touching the dewties of louelove and of an holy life, leſt paraduēture they ſhould ſlippe out of our minds, he thought it good to vrge them by an argument taken of time. The ſumme is at this preſent all theſe thinges are diligently and with an earneſt endeuor to be ſene vntounto, for that oportunity ſerueth excedingly thereunto. For ſo ſignifieth the Greke woorde foreign which Paul vſeth. All this whole talke is metaphoricall▪ For he maketh mencion of ſlepe, of night, of day, of ariſing from ſlepe, and of darkenes. Waking, Aristotle calleth a liberty of y• ſences to execute theyr functiōs: contrariwiſe ſlepe is a bond of the ſences. Which commeth by the euaporation of the nooriſhements to the hed. The meaning is this. That before the fayth of Chriſt was reaceaued,What waking is. What …pe is. that is before regeneration, men were conuerſant in great darkenes of ignorāce: and therefore as it had bene men on ſleepe they were hindred from all good works which mought be gratefull and acceptable to God. But now after fayth, and the grace of regeneration, the bright knowledge of God hath ſhined forth as it were the day: and therfore the ſtrengths both of the ſoule and of the body are new after a ſort loſed, and made frée to performe the woorkes of righteouſnes. Wherefore it is not mete that men ſhould at this time be idle and ſenceles. And therefore eueryevery one ought to be awaked vp to execute the will of God, ſeing that he ſéeth, that he walketh in the light and in the day. Paul vſed this ſelfe ſame forme of ſpeach in y• firſt epiſtle to the Theſ. in the laſt chap. All ye (ſayth he) are the children of the light and of the day: for we are not the children of the night nor of darkenes wherefore let vsus not ſlepe as others doo, but let vsus be ſober, and let vsus watche. For they whiche ſleepe, ſlepe in the night: and they which are dronken are dronken in the night. And in the laſt chapiter to the Epheſians, Ye were (ſayth he) in times past darkenes: but now ye are light in the Lord. Wherefore walke as children of light, and hauehave not to do with the vnfruitfull workes of darkenes, but rather reproue them. For the thinges which they do ſecretly, it is filthy euen once to name. Howbeit theſe thinges are not to be counted asThinges frō whenc… are takēing …aph…rs ar not alwa… by reaſ…noi the trope or figure, either to be allowed or to be condemned. Difference betwene a natural motion and a violent. Some are feruent at the beginning, and afterward are weary. A diſtinctiō of three tymes. Our ſtate may be called both light and darkenes. It is now twylight. faultes to be aſcribed to night or to darkenes. For God created night and darknes to our vſe and commoditie, namely, that by them we ſhould hauehave ſome reſt and in termiſion from labours.

For now our ſaluation is nerer then when we beleued.] The further we goo on, the nigher we come to the end. Wherfore eueryevery man ought diligently to apply himſelfe to liue vprightly. For they which runne for a wager, the nigher they drawe to the marke, the more erneſtly they runne therunto. And naturall motion herein differeth from violent, for that thinges impelled naturally are more ſwiſter towards the end: but thoſe thinges, which are driuen by violence, the further they go one, the ſoftlyer and weakelier are they caried. Wherfore that we may not ſeeme to obey God agaynſt our willes, the further we go on in liuyng here, ſo much the feruentlier and holier let vsus liue. And Paul therfore peraduenture admoniſhed vsus hereof, as Chriſostome noteth, for that many are wont at the beginning of theyr conuerſion, moſt feruently to follow after righteouſnes. But afterward they ſlacke theyr zeale and become wery.

The night is paſt▪ and the day is at hand.] Here are to be noted thrée differences of times. Of which the firſt pertayneth to the moſt chiefe felicity, which we wayte for in the bleſſed reſurrection, where the day ſhal ſhine moſt brightly: The other pertayneth to that darke night and ignorance which is before our regeneration and conuerſion vntounto Chriſt. The thirde is this ſhorte time, wherein we being iuſtified doo liue thorough fayth. Wherefore if this preſent time be compared with the night which went before, it may ſeme to be day. But if the ſame be compared with that time which we wayt for in the end, it hath ſtil ſome ſhew of night and of darkenes: ſo that it may not vnaptly be called twilight For we hauehave ſome light out of the propheticall woord, that is, out of the holy ſcriptures, which as Peter ſayth ſhine vntounto vsus in the darke. And in the meane time whileſt thorough faith we are inſtructed in thinges diuine, we ſe them not manifeſtly nor face to face. But only thorough a glaſſe, and in a ridle as Paul ſayth to the Corinthians. And hereby, I ſuppoſe, it is very manifeſt, what that meaneth, that that ſaluation, that is, the full and bright day of felicity, is now nier vntounto vsus then when we firſt beleued. For then we began firſt to be mooued towardes the end: but now we hauehave gon a great way in our iorney: and eueryevery day draweth nier & nier the day of our death, wherin we ſhalbe caried from hence into heauen: and eueryevery day is nier and nier that comming of Chriſt, wherin he ſhall both iudge the world, and alſo ſhall perfectly renew vsus according to our hope. Wherfore y• which Paul ſayth. Then when we beleued, is to be referred to the time of our conuerſion.

VVherefore let vsus caſt away the weapons of darkenes, and let vsus put on the Why vi…s are called the works of darknesarm or of light] Works of darknes he calleth vices: partly becauſe they come of the ignorance of the heauenly truth▪ and partly alſo becauſe the doers of them ſeke after darknes. For he which doth euill hateth the light. Adulterers, whoremongers, theues, murderers, and ſuch other like for the moſt part worke all their feates in the night. And we hauehave before declared, that Paul to the Theſſalonians and to the Epheſians, mencioneth the like things touching darkenes. Wherefore ChriſtGood workes a… rightly called weapons. moſt aptly ſayd to them which were ſent to take him, This is your howre, and the power of darknes. Good workes he calleth the weapons of light: for that they ſpring of the true knowledge of God, and do ſhine before men to the glory of his name. And they are not without cauſe called weapons. For with them we muſt fight agaynſt the deuill, and the fleſh, and with them muſt we defend our liberty.

So that we walke honeſtly a… in the day] In Greke it is foreign. He perſwadeth vsus to that which he entreateth of by an argument taken of that which is comely and honeſt: which kind of argument is of great fore with noble and ſincere mynds: For men degenerate, and ſauage are commonly moued rather with things profitable and filthy.

Not in glotony and dronkenne….] Paul here putteth thrée vices and thoſe very common, wherewith carnall men and men eſtraunged from Chriſt are euerye where contaminated: and vnderunder thoſe thrée he comprehendeth all otherWhat glotony is. vices, wherewith mankinde is cuſtomably infected. By glotonye he meaneth feaſtes and banqu…tes: but not all kinde of feaſtes, but as Ambroſ… ſayth, pr…digall feaſts, which are made either at the common chardge of eueryevery one of gueſts, or which are made by courſes betwene good fellowes & companions: wherin men paſſe the borders of all ſhame. For eueryevery one of the gueſts thinketh that to be his feaſt: and therefore he dareth both ſpeake and do whatſoeuer he thinketh good. But he which is bidden to an other mans table, is commonly bridled with ſome modeſty and ſhamefaſtnes, not to preſume to ſpeake any thing that is vncomely. And peraduenture Iob feared leaſt the feaſts of his children wer…ſuch manner of feaſtes: and therefore he daily ſacrificed vntounto God for them. And what is went to happen at ſuch riotous feaſtes, the head of Ihon Baptiſt declareth which was geuen to that wanton and diſſolute mayden. And how great the outrageouſnes of men was, and eſpecially of the elders amongſt the Ethnikes, it may hereby be knowne, for that when they had well dronke, they were wont hauing garlandes on their heads, and minſtrels with them to goe in banketting from place to place and as wanton and yong folke, to ſpeake and to doe what they liſted. So that oftentimes they fell to vncleane actes, and to contentions, as Paule here declareth. Which thing the Poetes hauehave conningly paynted vntounto vsus in the feaſtes of the Centaures, and of the Lapethites.

But put …e on the Lord Ieſus Chriſt,] When he had taught that the olde man together with his works of darknes is to be put of, he thought it good afterwarde to ſetforth vntounto vsus a new garment, namely Chriſt him ſelfe. This form of ſpeakingWhat is our wedding garment. Chriſt was geu… as a garment to our firſt parentes. he vſed to the Galathians. As many of you ſayth he as are baptiſed, hauehave put on Chriſt This is that wedding garment which eueryevery chriſtian ought to put on. And if we will follow allegoryes, this garment God commended to our firſt parents, when he clothed them with the ſkinnes, which were plucked of from deade beaſtes. Chriſt geueth not to vsus that garment, but in as muche as he hath made himſelfe a ſacrifice for mankinde.

And take not thought for the fleſh to fulfill the Iuſtes of it] By the fleſhe he here vnderſtandeth not naturall health. For, that is not to be neglected, that we may be able the more conſtantly to ſerue God. Paul wryteth to Timothe, Ʋſe a little wine becauſe of the ſtomake, and often infirmities. Here he prohibiteth only the pleaſures and delites of the fleſh. For when we let looſe the bridle to them, the fleſh is made vnruely. Wherefore ſeing that we ought continually to wraſtle agaynſt the prone affects therof, let vsus take héede that with ouer much delicatenes we noriſh them not.