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¶ The obedience of Subiectes vntounto kinges, Princes, and rulers.
LEt eueryevery ſoule ſubmit himſelf vntounto Rom. 13.the aucthoritie of the hyer powers. There is no power but of God. The powers that be, are ordayned of God. Whoſoeuer therefore reſiſteth the power, reſiſteth the ordinaunce of God. They that reſiſt, ſhal receaue to themſelues Kyngs. are choſen to ſuppreſſe the wicked, & ſupport the good.damnation. For rulers are not to be feared for good workes, but for euill. Wilt thou be without feare of the power? Do well then, and ſo ſhalt thou be prayſed of the ſame. For he is the miniſter of God, for thy wealth. But and if thou do euill, then feare. For he beareth not a ſwearde for nought. For he is the miniſter of god, to take vengeaunce on them that do euill. Wherefore ye muſt needes obey, not for feare of vengeaunce onelyonly: but alſo becauſe of conſcience. Euen for this cauſe pay ye tribute. For they are Gods miniſters ſeruing for the ſame purpoſe.
Geue to eueryevery man therefore hys dutie: Tribute to whom tribute belongeth: Cuſtome to whom cuſtome is due: feare to whome feare belongeth: honour to whome honour perteineth. Owe nothing to any man: but to louelove one an other. For he that loueth an other, fulfilleth the lawe. For theſe commaundementes: Thou ſhalt not commit adultery: Thou ſhalt not kill: Thou ſhalt not ſteale: Thou ſhalt not beare falſe witnes: Thou ſhalt not deſire, and ſo forth: if there be any other commaundement, are all comprehended in thys ſaying: LoueLove thyne neighbour as thy ſelfe. LoueLove hurteth not his neighbour: therfore is louelove the fulfilling of the lawe.
AS a father ouer his children is An …pte ſimilitude.both Lorde and iudge, forbidding one brother to auenge hymſelfe on an other, but (if any cauſe of ſtrife be betwene them) will hauehave it brought vntounto hymſelfe or his aſſignes, to be iudged and correct: ſo God forbiddeth all men to auenge themſelues, and taketh the aucthoritie and office of auenging vntounto himſelfe, ſaying: Vengeance is myne, and I will rewarde. Deut. xxxij. Which text Paule alleageth Rom. xij. For it is impoſſible that a man ſhould be a righteous, an egall or an indifferent iudge in hys owne cauſe, luſtes and appetites ſo blinde vsus. Moreouer when thou auengeſt thy ſelf, thou makeſt not peace, but ſtirreſt vp more debate.
God therefore hath geuē lawes vntounto all nations, and in all landes hath put kinges, gouerners, and rulers in hys owne ſtede, to rule the world thorough them. And hath commaunded all cauſes to be brought before them, as thou readeſt Exod. xxij. In all cauſes (ſayth he) of iniury or wrong, whether it be Oxe, Aſſe, ſhepe or veſture, or any loſt thing which an other chalengeth, let the cauſe of both parties be brought vntounto the Gods, whome the Gods condemne, the ſame ſhall paye double vntounto his neighbour. Marke, the iudges are called Gods in the Iudges are called Gods.Scriptures, becauſe they are in Gods rowme, and execute the commaundements of God. And in an other place of the ſayde chapter, Moſes chargeth ſaying: ſee that thou rayle not on the Gods, neither ſpeake euill of the ruler of thy people. Who ſo euer therefore reſiſteth them, reſiſteth God (for they are in y• rowne of God) and they that reliſte, ſhall receaue the damnation.
Such obedience vntounto father and mother, mayſter, huſband, Emperor, Bleſſyng.King, Lordes and rulers, requireth God of all nations, yea of the very Turkes and Infidels. The bleſſing and rewarde of them that kepe them, is the life of thys worlde, as thou readeſt Leuit. xviij. Keepe my ordinaunces and lawes: which if a man keepe, he ſhall liue therein. which text Paule rehearſeth Rom. x. prouing thereby that the righteouſnes of the law is but worldly, and the rewarde thereof is the lyfe of thys worlde. And the curſe Curſe.of them that breaketh them, is the loſſe of thys life: as thou ſeeſt by y• puniſhment appointed for them.
And whoſeuer keepeth the lawe (whether it be for feare, for vayne glory or profite) though no man rewarde hym, yet ſhall God bleſſe him aboundantly, God rewardeth a… obedience: though no mā els do.and ſend hym worldly proſperitie, as thou readeſt Deut. xxviij. What good bleſſinges accompany the keping of the lawe, and as we ſee the Turkes farre exceede vsus Chriſten men in worldly proſperity for their iuſt keeping of their temporall lawes. God auengeth all diſobedience though no mā els do.Likewiſe though no man puniſhe the breakers of the lawe, yet ſhall God ſend hys curſes vponupon them till they be vtterly brought to nought, as thou readeſt moſt terribly euen in the ſame place.
Neither may the inferior perſon auenge hymſelfe vponupon the ſuperior, or violently reſiſte hym for what ſo euer wrong it be. If he doe, he is condemned in the deede doyng: in as much as he taketh vponupon hym that which belongeth to God onelyonly, which ſayth, Vengeaunce Vēgeance is Gods.is mine, and I will rewarde. Deut. xxxij. And Chriſt ſayth Mat. 26. All they that take the ſworde ſhall periſhe with the ſworde. Takeſt thou a ſworde to auenge thy ſelfe? ſo geueſt thou not rowme vntounto God to auenge thee, but robbeſt hym of his moſt hye honour, in that thou wilt not let hym be iudge ouer thee.
If any mā might hauehave auenged him ſelfe vponupon his ſuperior, that might Dauid moſt righteouſly hauehave done vponupon Dauid.kyng Saul which ſo wrongfully perſecuted Dauid, euen for no other cauſe, thē that God had annointed him kyng and promiſed him the kyngdome. Yet when God had deliuered Saul into yt handes of Dauid, that he might hauehave done what he would with him as thou ſeeſt in the firſt booke of kynges the xxiiij. Chapter, how Saul came into the caue where Dauid was. And Dauid came to hym ſecretly, and cut of a peace of his garment. And as ſoone as he had done it his hart ſmote him becauſe hee had done ſo much vntounto hys Lord. And when his mē couraged him to ſlea him, he aūſwered, the Lord forbid it me, that I ſhould lay myne hand on him. Neither ſuffered he his men to hurt him. When Saul was gone out, Dauid folowed and ſhewed hym the peece of his garmēt and ſayd: why beleueſt thou the wordes of men that ſay, Dauid goeth about to do thee harme: perceaue and ſee that there is neither euill nor wickedneſſe in my hand and that I hauehave not treſpaſſed againſt thee, and yet thou layeſt awayte for my lyfe. God deſtroyeth one wicked by an otherGod iudge betwene thee and me and auenge me of thee, but myne hand be not vpō thee, as the old prouerbe ſayth (ſayd Dauid) out of the wicked ſhall wickedneſſe proceede (but myne hand be not vpō thee, meanyng that God euer puniſheth one wicked by another) And agayne (ſayd Dauid) GOD be iudge, and iudge betwen thee and me, and behold & pleate my cauſe, & geue me iudgement or right of thee.
And in the. xxvj. Chapter of the ſame booke, when Saul perſecuted Dauid againe. Dauid came to Saul by night, as he ſlept and all his men, and tooke away his ſpeare, and a cuppe of water from his head. Then ſayd Abiſai Dauide ſeruaūt, God hath deliuered thee thine enemie into thine hand this day, let me now therfore nayle hym to the ground with my ſpeare, and geue hym but euen one ſtripe and no more. Dauid forbad him ſaying. Kill hym not. For who (ſayd he) ſhall lay handes on God prouideth a meanes to take the euil out of the way when they hauehave fulfilled their wickednesthe Lordes annoynted & be not giltie? The Lord liueth, or by the Lordes life (ſayd he) he dyeth not except the Lord ſmite him or y• his day be come to dye, or els go to battaile, & there periſh.
Why did not Dauid ſlea Saul, ſeyng he was ſo wicked, not in perſecutyng Dauid onelyonly, but in diſobeying Gods Why Dauid ſlewe not Saul.commaundements, and in that he had ſlayne. lxxxv. of Gods prieſtes wrongfully? Ʋerely for it was not lawfull. For if he had done it, he muſt hauehave ſinned agaynſt God. For God hath made the kyng in eueryevery Realme iudge ouer The kyng … in the ro…e of god in this world.all, and ouer him is there no iudge. He that iudgeth the kyng iudgeth God, & he that layeth handes on the king, layeth hand on God, and he that reſiſteth the kyng reſiſteth God, and damneth Gods law and ordinaunce. If the ſubiectes ſinne they muſt be brought to yt kynges iudgement. If the kyng ſinne The kyng muſt be reſerued vntounto the vengeaunce of God.he muſt be reſerued vntounto yt iudgement, wrath and vengeaunce of God. And as it is to reſiſte the kyng, ſo is it to reſiſte his officer, whiche is ſet or ſent to execute the kynges commaundement.
And in the firſt Chapter of the ſecōd booke of Kings, Dauid commaunded the young man to be ſlayne, whiche brought vntounto him the crown & bracelet of Saul, and ſayd to pleaſe Dauid with all, that he hym ſelfe had ſlayne Saul. And in the fourth Chapter of the ſame booke, Dauid commaunded thoſe two to be ſlayne whiche brought vntounto hym the head of Iſboſeth Sauls ſonne, by whoſe meanes yet the whole kingdome returned vntounto Dauid, accordyng vntounto the promiſe of God.
And Luke xiij. When they ſhewed Chriſt of the Galileans, whoſe bloud Pilate mingled with their owne ſacrifice: he aūſwered, ſuppoſe ye that theſe Galileās were ſinners aboue all other Galileās, becauſe they ſuffred ſuch puniſhment? I tell you nay: but except ye repent ye ſhall lykewiſe periſh. This was told Chriſt, no doubt, of ſuch an entent as they aſked him. Math. xxij. It i… not lawfull for a Chriſten ſubiect to reſiſte hys Prince, though he be an heathen man.Whether it were lawfull to geue tribute vntounto Ceſar? For they thought that it was no ſinne to reſiſt an Heathē Prince: as few of vsus would thinke (if we were vnderunder the Turke) that it were ſinne to riſe agaynſt him, and to ryd our ſelues from vnderunder his dominion, ſo ſore hauehave our Biſhops robbed vsus of the true doctrine of Chriſt. But Chriſt cōdemned their dedes, and alſo the ſecrete thoughtes of all other, that conſented thereunto, ſaying: except ye repēt ye ſhall likewiſe periſh. As who ſhould ſay, I know that ye are within in your hartes, ſuch as they were outward in their dedes, and are vnderunder the ſame damnation: except therfore ye repent betimes, ye ſhall breake out at the laſt into lyke deedes, and likewiſe periſh, as it came afterward to paſſe.
Hereby ſeeſt thou that the kyng is in thys worlde without lawe, & may Kynges muſt make accompt of their doynges onelyonly to God.at his luſt doe right or wrong, & ſhall geue acomptes, but to God onelyonly.
An other concluſion is this, that no perſon, neither any degree may be exempt from thys ordinaunce of God. Neither can the profeſſion of Monkes and Fryers, or any thyng that the Pope or Byſhops can laye for themſelues, except them from the ſworde of the Emperour of kings, if they breake the lawes. For it is written, let eueryevery ſoule ſubmitte hymſelfe vntounto the aucthoritie of the hyer powers. Here is no man except, but all ſoules muſt obey. The hyer powers are the temporall kynges and Princes, vntounto whom God hath geuen the ſword to puniſhe who ſoeuer ſinneth. God hath not geuen them ſwordes to puniſhe one, and The kyng hath no power but to his damnation to priuiledge the ſpiritualtie to ſinne vnpuniſhed.to let an other goe free, and ſinne vnpuniſhed. Moreouer, with what face durſt y• ſpiritualtie, which ought to be the light, & an example of good lyuing vntounto all other, deſire to ſinne vnpuniſhed, or to be excepted frō tribute, toll, or cuſtome, that they would not beare paine with their brethrē, vntounto y• maintenaunce of kings and officers ordayned of God to puniſhe ſinne? There is no power but of God (by power vnderſtand the aucthoritie of kynges and Princes.) The powers that be, are ordayned of God. Whoſoeuer therfore reſiſteth power, reſiſteth god: Yea though he be Pope, Byſhoppe, Monke or Fryer. They that reſiſte ſhall receaue vntounto themſelues damnation. Why? For Gods worde is againſt them which will hauehave all men vnderunder the power of the temporall ſworde. For rulers are not to be feared for good woorkes, but for euill. Hereby ſeeſt thou that they that reſiſte the powers, or ſeeke to bee exempt from their aucthoritie, hauehave euil conſciences, and ſeeke libertie to ſinne vnpuniſhed, and to be free from bearing payne wyth their brethren. Wilt thou be without feare of the power? So do well, and thou ſhalt hauehave laude of the ſame (that is to ſay of the ruler) with good liuing ought yt ſpiritualtie to rid them ſelues frō feare of the tēporall ſword, & not with craft and with blyndyng the kynges & bryngyng the vengeaūce of God vpō them, & in purchaſing licence to ſinne vnpuniſhed.
For he is the miniſter of God for thy wealth: to defend thee from a thouſand inconueniences, from theeues, murderers and them that would defile thy wife, thy daughter and take from thee all that thou haſt: yea life and al, if thou did reſiſt. Furthermore though he be A king is a great benefite though he be neuer ſo euill.the greateſt tyraunt in the world, yet is he vntounto thee a great benefit of God and a thing wherfore thou oughteſt to thanke God hyghly. For it is better to hauehave ſomwhat then to be cleane ſtripte out of altogether: it is better to pay the tenth then to looſe all: it is better to ſuffer one tyraunt then many, and to ſuffer wrong of one then of eueryevery mā. Yea and it is better to hauehave a tyraunt vntounto thy king then a ſhadow, a paſſiue kyng that doth nought him ſelfe, but ſuffer other to do with hym what they wil, and to lead hym whether they liſt. For a tyraūt though he do wrong vntounto thee good, yet he puniſheth the euill and maketh all mē obey neither ſuffereth any mā to polle but himſelf onelyonly. A kyng that is ſoft as ſilke and effeminate, that is to ſay turned vntounto the nature of a woman, what with his owne luſtes, whiche are as the longyng of a woman with child, ſo that he can not reſiſte them, and what with the wyly tyranny of thē that euer rule him, ſhalbe much more greuous vntounto yt realme then a right tyraunt. Read the Cronicles and thou ſhalt finde it euer ſo.
But & if thou do euill, thē feare. For Princes are ordeined to p… uill do…rs.hee beareth not a ſworde for nought. For he is the miniſter of God, to take vengeaunce on them that do euill. If the office of Princes geuen thē of God be to take vengeaunce of euill doers: then by this text and Gods word, are all Princes damned, euen as many as The damnation of Princes.geue libertie or licence vntounto the ſpiritualtie to ſinne vnpuniſhed, and not onelyonly to ſinne vnpuniſhed thē ſelues: but alſo to opē ſanctuaries, priuileged places, churchyardes, S. Iohns hold: Sanctuaries.yea and if they come to ſhort vntounto all theſe, yet to ſetfoorth a neckeuerſe to ſaue all maner treſpaſſers frō the feare Neckeuerſe.of the ſword of the vengeaunce of God put in the handes of Princes to take vengeaunce on all ſuch.
GOd requireth the law to be kept of all men let them keepe it for what ſoeuer purpoſe they will. Wil they not keepe the law: ſo vouchſafeth he not that they enioy this tēporall life. Now are there three natures of men, one all Three natures.together beaſtly, which in no wiſe receaue the law in their hartes, but riſe agaynſt Princes and rulers when ſoeuer they are able to make their partie good. Theſe are ſignified by them that worſhypped the golden calfe. For Moſes brake the tables of the law ere he came at them.
The ſecond are not ſo beaſtly, but receaue the law, and vntounto them the law commeth: but they looke not Moſes in the face. For his countenaunce is to What it is to looke Moyſes in the face.bright for them, that is, they vnderſtād not that y• law is ſpirituall, and requireth the hart. They looke on the pleaſure, profite and promotiō that foloweth the kepyng of the law, & in reſpect of the reward keepe they the law outwardly with woorkes, but not in the hart. For if they might obteine like honour, glorie, promotion and dignitie and alſo auoyde all inconueniences, if they broke the law, ſo would they alſo breake the law and folow their luſtes.
The thyrd are ſpirituall and looke Moſes in the open face, & are (as Paul ſayth the ſecōd to the Romains) a law vntounto them ſelues & hauehave the law written in their hartes by yt ſpirite of God. Theſe neede neither of kyng nor officers to driue them, neither that any man profer thē any reward for to kepe the law. For they do it naturally.
The firſt worke for feare of y• ſword onelyonly. The ſecond for reward. The thyrd worke for louelove frely. They looke on the excedyng mercy, louelove & kyndes which God hath ſhewed thē in Chriſt, and therfore louelove agayne and woorke frely. Heauen they take of the free gift of God through Chriſtes deſeruyngs, and hope without all maner doubtyng Heauen commeth by Chriſt.that GOD according to his promiſe, wil in this world alſo defend them and do all thyng for them of hys goodnes and for Chriſtes ſake, and not for any goodnes that is in them. They conſent vntounto the law that it is holy and iuſt, & that all men ought to doe what ſoeuer God commaundeth for no other cauſe, but becauſe God cōmaundeth it. And A Chriſten man ſeketh no more but Gods will.their great ſorow is, becauſe that there is no ſtrength in their members to do that which their hart luſteth to do and is a thyrſt to do.
Theſe of the laſt ſorte keepe the law of their owne accorde and that in the hart, and hauehave profeſſed perpetuall warre againſt the luſtes and appetites of the fleſh, til they be vtterly ſubdued: yet not through their owne ſtrength, but knowyng and knowledgyng their weakenes cry euer for ſtrength to god which hath promiſed aſſiſtance vntounto al that call vponupon him. Theſe folow God and are led of his ſpirite. The other ij. are led of luſtes and appetites.
Luſtes & appetites are diuers and Luſtes.many and that in one mā: yea and one luſt contrarie to an other and the greateſt luſt carieth a man altogether away with him. We are alſo chaunged from one luſt vntounto an other. Otherwiſe are we diſpoſed when we are children, otherwiſe when we are youngmen, and otherwiſe when we are old, otherwiſe ouer euen, and otherwiſe in the mornyng: yea ſomtymes altered. vj. tymes in an houre. How fortuneth all this? Becauſe that the will of man foloweth Fre…ill.the witte, and is ſubiect vntounto the witte & as the witte erreth ſo doth the will, and as the witte is in captiuitie, ſo is the will, neither is it poſſible that the will ſhould be free where the witte is in bondage.
That thou mayſt perceaue & feele yt thyng in thine hart and not be a vayne ſophiſter, diſputyng aboute woordes without perceauyng, marke this. The roote of all euil, the greateſt damnatiō and moſt terrible wrath & vengeaunce of god that we are in, is natural blindnes. We are all out of the right way, eueryevery mā his wayes: One iudgeth this beſt, an other that to be beſt. Now is Worldly witte.worldly witte nothyng els but craft & ſutletie to obteine that which we iudge falſly to be beſt. As I erre in my witte, ſo erre I in my wil. Whē I iudge that The will is bond and …ed.to be euill, which in dede is good, then hate I that which is good. And when I ſuppoſe that good whiche is euill in deede, then louelove I euil. As if I be perſuaded and borne in hād that my moſt frende is myne enemy, then hate I my beſt frend: and if I be brought in belefe that my moſt enemy is my frend, Thē louelove I my moſt enemy. Now when we ſay, eueryevery man hath his free wil, to do what him luſteth I ſay verely that men do what they luſt. Notwithſtandyng, to folow luſtes is not fredome, but captiuitie & bondage. If God opē any mans wittes to make him feele in his hart, that luſtes and appetites are damnable, and geue hym power to hate and reſiſte them, then is he free euen with the fredome wherewith Fredome.Chriſt maketh free, and hath power to do the will of God.
Thou mayſt hereby perceaue that All is ſinne that ſpringeth not of the ſpirite of God, and all that is not done in the light of Gods worde.all that is done in the world (before the ſpirite of God come & geueth vsus light) is damnable ſinne, and the more glorious the more damnable: ſo that, that which the world counteth moſt glorious is more damnable in the ſight of GOD, then that which the whore, the thefe, and the murderer do. With blind reaſons of worldly wiſedome mayſt thou chaunge ye myndes of youth and make them geue them ſelues to what thou wilt either for feare, for prayſe or for profite, and yet doeſt but chaūge thē from one vice to an other. As the perſuaſions So do our ſpiritualtie in all their workes.of her frendes made Lucrece chaſt. Lucrece beleued if ſhe were a good huſwife and chaſt, that ſhe ſhould be moſt glorious, & that all the world would geue her honour, & prayſe her. She ſought her own glory in her chaſtitie and not gods. When ſhe had loſt her chaſtitie, then counted ſhe her ſelfe moſt abhominable in the ſight of all men, and for very payne and thought which ſhe had, not that ſhe had diſpleaſed God, but that ſhe had loſt her honour, ſlew her ſelfe. Looke how great her paine and ſorrow was for the loſſe of her chaſtitie, ſo great was her glorie and reioyſing therein, and ſo much deſpiſed ſhe them that were otherwiſe, and pitied them not. Which pride God more abhorreth thē the whoredome of any whore. Of like pride are all ye morall vertues of Ariſtotle, Plato and Socrates, and all the doctrine of the Philoſophers the very Gods of our ſchole men.
In like maner is it for the moſt part of our moſt holy Religion. For they of lyke imagination do thynges whiche they of Bedlem may ſee, that they are but madnes. They looke on the miracles True miracles are wrought to cōfirme the preaching, and not the God head of the preacher.which God did by the Saintes to moue the vnbeleuyng vntounto the fayth and to confirme the trouth of his promiſes in Chriſt, whereby all that beleue are made Saintes: as thou ſeeſt in the laſt Chapter of Marke. They preached (ſayth he) eueryevery where, the Lord workyng with them and confirmyng their preachyng with miracles that folowed. And in the fourth of the Actes) the Diſciples prayed that God would ſtretch forth his handes to doe miracles and wonders in the name of Ieſus. And Paul. i. Corin. xiiij. ſayth, that the miracle of ſpeakyng with diuers tounges, is but a ſigne for vnbeleuers, and not for them that beleue. Theſe miracles turne they vntounto an other purpoſe ſaying in their blynde Our hypocrites are blinde.hartes. See what miracles God hath ſhewed for this Saint, he muſt be verely great with GOD. And at once turne them ſelues from Gods word, and put their truſt and confidence in the Saint and his merites, and make an Aduocate or rather a GOD of the Saint, and of their blind imagination make a Teſtamēt or bond betwene the Saint and them, the Teſtament of Chriſtes bloud cleane forgotten. They looke on the Saintes garmentes and The religious looke vponupon the out ſide onelyonly.lyues or rather lyes, which men lye on the Saintes: and this wiſe imagine in their hartes ſaying: the Saint for wearyng ſuch a garmēt and for ſuch dedes is become ſo glorious in heauen. If I do likewiſe, ſo ſhall I be alſo. They ſee not the fayth and truſt, whiche the Saintes had in Chriſt, neither the the word of God whiche the Saintes preached, neither the entent of the Saintes, how that the Saintes dyd ſuch thynges to tame their bodies and to be an enſample to the world, and to teach that ſuch thynges are to be deſpiſed which the world moſt wondreth at and magnifieth. They ſee not alſo that ſome landes are ſo whote that a man can neither drinke wyne nor eate fleſhe therein: neither conſider they the complexion of the Saintes, and a thouſand lyke thynges ſee they not. So whē they hauehave killed their bodies and brought them in that caſe, that ſcarce with any reſtauratiue they can recouer their health agayne, yet had they leuer dye then to eate fleſhe. Why? for they thinke, I hauehave now this. xx. xxx. or xl. yeares eaten no fleſh and hauehave obteined I doubt not by this tyme as hye a rowme as the beſt of them: ſhould I now looſe that? nay I had leuer dye: and as Lucretia had leuer hauehave bene flayne, if he had not bene to ſtrong for her, then to hauehave loſt her glorie, euen ſo had theſe. They aſcribe heauen vntounto their imaginations and mad inuentions, and receaue it not of the liberalitie of God, by the merites and deſeruynges of Chriſt.
He now that is renewed in Chriſt, kepeth the law without any law written The ſprituall man.or compulſion of any ruler or officer, ſaue by the ledyng of the ſpirite onelyonly: but the naturall man is entiſed and moued to keepe the law carnally, The naturall man.with carnall reaſons and worldly perſuaſions, as for glorie, honour riches and dignitie. But the laſt remedy of all when all other fayle, is feare. Beate Feate is the laſt …emedy.one & the reſt will abſteine for feare: as Moyſes euer putteth in remembraunce ſaying: kill, ſtone, burne. So ſhall thou put euill from thee, and all Iſraell ſhal heare and feare, and ſhall no more do ſo. If feare helpe not, then will God that they be taken out of this life.
Kynges were ordeined then, as I Kinges defend y• falſe authoritie of the pope, their office puniſhing of ſinne loyd apart.before ſayd, and the ſword put in their handes to take vengeaunce of euill doers, that other might feare, and were not ordeined to fight one againſt an other or to riſe agaynſt the Emperour to defende the falſe authoritie of the Pope that very Antechriſt: Byſhops Biſhoppes miniſter the kinges dutie, their owne layde apart: yea, they perſecute their owne office.they onelyonly can miniſter the temporall ſword: their office, the preachyng of Gods word layd a part, which the wil neither do nor ſuffer any mā to do, but ſlay with the temporall ſword (whiche they hauehave gotten out of the hand of all Princes) them that would. The preachyng of Gods word is hatefull and contrary vntounto them: Why? For it is impoſſible to preach Chriſt except thou preach agaynſt Antichriſt, that is to ſay, them whiche with their falſe doctrine and violence of ſword enforce to quenche the true doctrine of Chriſte. And as thou canſt heale no diſeaſe, except thou begyn at the roote: euen ſo canſt thou preach agaynſt no miſchief, except thou begyn, at the Byſhops. Kinges they are but ſhadowes, vayne Kynges do but waite on y• Popes pleaſure.names and thynges idle, hauyng nothing to do in the world, but when our holy father nedeth their helpe.
The Pope contrarie vntounto all conſcience The iugling of the Pope.and agaynſt all the doctrine of Chriſt, which ſayth my kyngdome is not of this world (Iohn. xviij.) hath vſurped the right of the Emperour. And by policie of the Byſhops of Almany Biſhops of Almany.and with corruptyng the Electours or choſers of the Emperor with money, bryngeth to paſſe that ſuch a one is euer choſen Emperour that is not able to make his partie good with the Pope. To ſtoppe the Emperour that he come not at Rome, he bringeth the French kyng vp to Milane, and Mylane.on the other ſide bryngeth he the Ʋenetians. If the Ʋenetiās come to nye, the Byſhops of Fraunce muſt bryng Byſhops of Fraunce. A cappe of maintenaunce. Moſt Chriſten kyng. Defendre of the Popes Fayth. The eldeſt ſonne of the holy …in the French kyng. And the Socheners are called and ſent for to come and ſuccour. And for their labour he geueth to ſome a Roſe, to an other a cappe of mayntenaunce. One is called moſt Chriſten king: an other defender of the fayth: an other the eldeſt ſonne of the moſt holy ſeate. He blaſeth alſo Bl…ng of armes.the armes of other and putteth in the holy croſſe, the crown of thorne, or the nayles and ſo forth. If the Frēch kyng go to hye, and crepe vp other to Bononie or Naples: then muſt our Engliſh The Engliſh Byſſhops.Byſhops bryng in our kyng. The craft of the Byſhops is to entitle one kyng with an others Realme. He is called kyng of Dennemarke, and of The falſehode of the Biſhops.England: he kyng of England and of Fraunce. Then to blinde the Lordes and the commons, the kyng muſt chalenge his right. Then muſt the lande be taxed and eueryevery man paye, and the treaſure borne out of the Realme and the land beggerde. How many a thouſand mens liues hath it coſt? And how many an hundred thouſand poundes hath it caried out of the Realme in our remembraunce? Beſides how abhominable O a cruell and an abhominable example of tyranny: iudge them by theyr dedes ſaith Chriſt.an example of gatheryng was there? ſuch verely as neuer tyraunt ſence the world began did, yea ſuch as was neuer before heard or thought on, neither among Iewes, Sareſens, Turkes or Heathen ſence God created the Sunne to ſhyne: that a beaſt ſhould breake vp into the Temple of God, that is to ſay, into the hart and conſciences of men, and compell them to ſweare eueryevery man what hee was worthe, to lende that ſhould neuer be payd agayne. How many thouſandes forſware thē ſelues? How many thouſandes ſet them ſelues aboue their habilitie, partly for feare leſt they ſhould be forſworne and partly to ſaue their credence? When the pope hath his purpoſe, then is peace made, no man woteth how, and our moſt enemy is our moſt frend.
Now becauſe the Emperour is able to obteine his right: French, Engliſh, Ʋenetians and all muſt vpō him. O great whore of Babylon, how abuſeth The whore of Babylō.ſhe the Princes of the world, how dronke hath ſhe made them with her wyne? How ſhamefull licences doth ſhe geue them, to vſe Nichromancy, to hold whores, to diuorſe them ſelues to breake the fayth and promiſes that one maketh with an other: that the confeſſours ſhall deliuer vntounto the kyng the confeſſion of whom he will, and diſpē ceth Confeſſion.with them euen of the very lawe of God, whiche Chriſt him ſelfe can not do.
¶ Agaynſt the Popes falſe power.
MAthew. xxvj. Chriſt ſayth vntounto Peter, put vp thy ſword into his ſheth. For all that lay hand vponupon the ſword, ſhal periſh with the ſword, that is, who ſoeuer without the cōmaundement of the temporall officer to whom Not Peter onelyonly but Chriſt alſo was vnderunder the temporall ſword.God hath geuē the ſword layeth hand on the ſword to take vengeaunce, the ſame deſerueth death in the deede doyng. God did not put Peter onelyonly vnderunder the tēporall ſword, but alſo Chriſt him ſelfe. As it appeareth in the fourth Chapter to the Galathiās. And Chriſt ſayth Math. iij. Thus becommeth it vsus to fulfill all righteouſnes, that is to ſay, all ordinaunces of God. If the head be then vnderunder the tēporall ſword, how can the members be excepted? If Peter ſinned in defendyng Chriſt againſt the temporall ſword (whoſe authoritie and Miniſters the Byſhops then abuſed agaynſt Chriſt as ours do now) who can excuſe our Prelates of ſinne which will obey no man, neither The kings ſinne in geuing exēptions & the Prelates in receauyng them.Kyng nor Emperour? Yea who can excuſe from ſinne, either the Kynges that geue, either the Byſhops that receaue ſuch exemptions contrarie to Gods ordinaunces, and Chriſtes doctrine?
And Math. xvij. both Chriſt and alſo Peter pay tribute, where the meanyng of Chriſtes queſtion vntounto Peter is: if Princes take tribute of ſtraungers onelyonly and not of their children, then verily ought I to be free whiche am the ſonne of God, whoſe ſeruaūtes and Miniſters, they are and of whom they hauehave their authoritie. Yet becauſe they neither knew that neither Chriſt came to vſe that authoritie, but to bee our ſeruaunt and to beare our burthen and to obey all ordinaunces, both in right and wrong for our ſakes and to teach vsus: therfore ſayd he to S. Peter. Pay for thee and meleſt we offend thē. Moreouer though that Chriſt & Peter (becauſe they were poore) might hauehave eſcaped, yet would he not for feare of offendyng other and hurtyng their conſciences. For he might well hauehave geuen occaſion vntounto the tribute gatherers to hauehave iudged amiſſe both of him and his doctrine: yea and the Iewes might happely hauehave bene offended thereby, and hauehave thought that it had not ben lawful, for them to hauehave payd tribute vntounto Heathen Princes and Idolaters, ſeyng that he ſo great a Prophet payd not: Yea and what other thyng cauſeth the lay ſo litle to regarde their Princes, as that they ſee When the ſpiritualitie payeth tribute.them both deſpiſed & diſobeyed of the ſpiritualtie? But our Prelates whiche care for none offendyng of conſciences and leſſe for Gods ordinaunces, will pay nought: but when Princes muſt fight in our moſt holy fathers quarell and agaynſt Chriſt. Then are they the firſt. There alſo is none ſo poore that then hath not ſomewhat to geue.
Marke here how paſt all ſhame our Shameles iugglers.ſchole Doctours are (as Rocheſter is in his Sermon agaynſt Martin Luther) which of this text of Mathew diſpute that Peter becauſe he payd tribute, is greater then the other Apoſtles, and hath more authority and power then they, and was head vntounto thē all, cōtrary vntounto ſo many cleare textes, where Chriſt rebuketh them ſaying: that is an Heatheniſh thyng that one ſhould clyme aboue an other or deſire to be greater. To be great in the kingdome of heauē is to be a ſeruaunt, and he that moſt humbleth hym ſelfe and becommeth a ſeruaunt vntounto other (after the enſample of Chriſt I meane & his Apoſtles, and not of the Pope and his Apoſtles, our Cardinals and Byſhops) ye ſame is greateſt in that kingdome. If Peter in paying tribute became greateſt, how commeth it, that they will pay none at all? But to pay tribute is a ſigne of ſubiectiō verely, & the cauſe why Chriſt payed was becauſe he had an houſhold, and for the ſame cauſe payed Peter alſo. For he had an houſe, a ſhippe and nettes, as thou readeſt in the Goſpell. But let vsus go to Paul agayne.
Wherfore ye muſt needes obey, not for feare of vengeaunce onelyonly: but alſo becauſe of conſcience. That is though thou be ſo naughty (as nowe many yeares our Pope and Prelates eueryevery where are) that thou nedeſt not to obeye the temporall ſword for feare of They make no conſciēce at any euill doyng.vengeaunce: yet muſt thou obey becauſe of conſciēce. Firſt becauſe of thine owne conſcience. For though thou be able to reſiſte, yet ſhalt thou neuer hauehave a good cōſcience, as lōg as Gods They care for theyr neighbours as y• wolfe doth for the ſhepe.word, law and ordinaunce are againſt thee. Secondarily for thy neighbours conſcience. For though through craft and violence thou mighteſt eſcape and obteyne libertie or priuilege to be free The euill enſample of the ſpiritualtie cauſeth the lay to beleue that they are not bound to obey.from all maner dueties: yet oughteſt thou neither to ſue or to ſeeke for any ſuch thing, neither yet admit or accept, if it were profered, leſt thy fredome make thy weake brother to grudge & rebell, in that he ſeeth thee go emptie and he him ſelfe more ladē, thy part alſo layd on his ſhoulders. Seeſt thou not if a man fauour one ſonne more then an other, or one ſeruaunt more then an other, how all the reſt grudge, and how louelove, peace and vnitie is broken? What Chriſtenly louelove is in the to thy neighbour ward, when thou canſt There is no Chriſtē louelove in thē.finde in thyne hart to go vp and down empty by him all day long and ſee him ouer charged, yea to fal vnderunder his burthen, and yet wilt not once ſet to thyne hand to helpe him? What good conſcience cā there be among our ſpiritualtie to gather ſo great treaſure together, and with hypocriſie of their falſe learnyng to robbe almoſt eueryevery man of houſe and landes, and yet not therewith content, but with all craft and wilenes to purchaſe ſo great liberties and exemptions from all maner bearyng with their brethren, ſeekyng in Chriſt nothyng but lucre? I paſſe ouer with ſilence how they teach Princes What purpoſe? euen to flatter the princes that they may abuſe their authoritie to ſle… who ſoeuer beleueth … Chriſt and to mainteine the Pope.in eueryevery lande to lade new exactions and tyranny on their ſubiectes more and more dayly neither for what purpoſe they do it ſay I. God I truſt ſhall ſhortly diſcloſe their iugglynge and bryng their falſhode to light, and lay a medecine to thē, to make their ſcabbes breake out. Neuertheleſſe this I ſay, that they hauehave robbed all Realmes, not of Gods word onelyonly: but alſo of all wealth and proſperitie, and hauehave driuen peace out of all landes & withdrawen them ſelues from all obediēce to Princes, and hauehave ſeparated them ſelues from the lay men, countyng thē viler thē dogges, and hauehave ſet vp that great Idole the whore of Babylō Antichriſt of Rome whom they call pope, and hauehave conſpired agaynſt all common wealthes, & hauehave made them a ſeuerall kyngdome, wherin it is lawfull vnpuniſhed to woorke all abhomination. In eueryevery Pariſh hauehave they ſpyes and in eueryevery great mans houſe, and in eueryevery tauerne and alchouſe. And thorough Confeſſi….confeſſions knowe they all ſecretes, ſo that no man may open his mouth to rebuke what ſoeuer they do, but that he ſhalbe ſhortly made an hereticke. Prelates know all mens ſecretes…man the….In all Coūcels is one of them, yea the moſt part and chief rulers of the Councels are of them: But of there Councell is no man.
Euen for this cauſe pay ye tribute, that is to witt, for conſciences ſake, to thy neighbour, and for the cauſe that foloweth. For they are Gods Miniſters ſeruyng for the ſame purpoſe. Becauſe God will ſo hauehave it, we muſt obey. We doe not looke (if we hauehave Chriſtes ſpirite in vsus) what is good profitable, glorious and honorable for vsus, neither on our owne will, but on Gods will onelyonly. Geue to eueryevery man therefore his dutie: tribute to whom tribute belongeth: cuſtome to whom cuſtome is due: feare to whō feare belongeth: honour to whom honor perteineth.
That thou mighteſt feele the workyng of the ſpirite of God in thee, and leſt the bewtie of the deed ſhould deceaue thee, and make thee thinke that the law of God whiche is ſpirituall were contēt and fulfilled with the outward and bodyly dede it foloweth. Owe nothyng to any mā: but to louelove …oue fulfilleth the law before God & not the outward dede.one an other. For he that loueth an other fulfilleth the law. For theſe commaundementes: thou ſhalt not commit adultery, thou ſhalt not kill, thou ſhalt not ſteale, thou ſhalt not beare falſe witnes, thou ſhalt not deſire, and ſo forth if there be any other commaū dement are all comprehended or contained in this ſaying: louelove thy neighbour: Agaynſte workemen.therfore is louelove the fulfillyng of the law. Here haſt thou ſufficient agaynſt all the ſophiſters workeholy & iuſtifiers in the world, which ſo magnifie their dedes. The law is ſpirituall and requireth the hart, & is neuer fulfilled with the dede in the ſight of god. With ye dede thou fulfilleſt the law before The deede fulfilleth the law before the world.the world & liueſt thereby, that is, y• enioyeſt this preſēt life and auoydeſt the wrath and vengeaunce the death and puniſhment which the law threatneth to them that breake it. But before God thou keepeſt the law if thou louelove onelyonly. Now what ſhal make vsus louelove? Faith maketh a man to louelove.Ʋerely that ſhall fayth do. If thou behold how much God loueth thee in Chriſt, and from what vengeaunce he hath deliuered thee for his ſake, and of what kyngdome he hath made thee heyre, then ſhalt thou ſee cauſe inough to louelove thy very enemie without reſpect of reward, either in this lyfe or in the lyfe to come, but becauſe that God will ſo hauehave it, and Chriſt hath deſerued it: Yet thou ſhouldeſt feele in thyne harte that all thy deedes to come, are abundantly recompenſed all ready in Chriſt.
Thou wilt ſay haply, if louelove fulfill the lawe, then it iuſtifieth. I ſay that that wherewith a man fulfilleth the law declareth hym iuſtified: but that which geueth him wherewith to fulfill the law, iuſtifieth hym. By iuſtifiyng Iuſtifiyng.vnderſtande the forgeueneſſe of ſinnes and the fauour of God. Now ſayth the text Roma. x. the ende of the law or the cauſe, wherfore the law was made is Chriſt, to iuſtifie all that beleue. That is, the law is geuen to vtter The office or dutie of the law.ſinne, to kill the conſciences, to damne our deedes, to bryng to repentaunce and to driue vntounto Chriſt: in whō God hath promiſed his fauour and forgeueneſſe of ſinne vntounto all that repente and conſent to the law that it is good. If The beleuyng of Gods promiſes iuſtifieth.thou beleue the promiſes then doth Gods truth iuſtifie thee, that is forgeueth thee and receaueth thee to fauour for Chriſtes ſake. In a ſuretie wherof and to certifie thine hart, he ſealeth thee with the ſpirite. Ephe. i. and. iiij. And. ij. Cor. v. ſayth Paul. whiche gaue vsus his ſpirite in earneſt. How the ſpirite is geuen vsus through Chriſt, read the viij. chapter of the Epiſtle to the Romaines and Gallat. iij. and. ij. Cor. iij. Neuertheleſſe the ſpirit, and his frutes The ſpirite and the inward vertues are knowen by the outward dede.wherewith y• hart is purified, as fayth, hope, louelove, pacience, long ſufferyng and obedience, could neuer be ſene without outward experience. For if thou were not brought ſometime into combraunce, whence God onelyonly could deliuer thee, thou ſhouldeſt neuer ſee thy fayth, yea except thou foughteſt ſometyme agaynſt deſperation, hell, death, ſinne and powers of this worlde, for thy faythes ſake, thou ſhouldeſt neuer know true fayth from a dreame. Except thy brother now and then offended thee, thou couldeſt not know whether thy louelove were Godly. For a Turke is not angre, till he be hurt and offended, but it thou louelove him that doth thee euill, then is thy louelove of God: likewiſe if thy rulers were alway kinde, thou ſhouldeſt not know whether thyne obedience were pure or no: but & if thou canſt paciently obeye euill rulers in all thyngs that is not to the diſhonour of God, and when thou hurteſt not thy neighbours, then art thou ſure, that Gods ſpirite worketh in thee, and that thy fayth is no dreame, nor any falſe imagination.
Therfore counceleth Paule Rom. xij. recompenſe to no man euill: And on your part hauehave peace with all men. Dearely beloued auenge not your ſelues: but geue rowme vntounto the wrath of God. For it is written vengeaunce is myne and I will reward, ſayth the Lord. Therfore if thy enemie hungre, Ouercome thyne enemy with well doing.feede hym: If he thurſt, geue hym drinke. For in ſo doyng thou ſhalt heape coales of fire on his heed (that is, thou ſhalt kindle louelove in him.) Be not ouercome of euil (that is, let not an other mans wickedneſſe make thee wicked alſo). But ouercome euill with good, that is, with ſoftenes, kindneſſe, and all pacience winne him: euen as God with kindneſſe wonue thee.
THe law was geuē in thūder, lightenyng, fire, ſmoke and the voyce The law.of a trumpet and terrible ſight. Exod. xx. So that the people quaked for feare and ſtode a farre of ſaying to Moyſes. Speake thou to vsus and we wil heare: let not the Lord ſpeake vntounto vsus, left we dye. No eare (if it be awaked and vnderſtandeth the meanyng) is able to abide the voice of the law: except the promiſes of mercy be by. That thunder except the rayne of mercy be ioyned with it, deſtroyeth all and buildeth not. The law is a witneſſe agaynſt vsus and teſtifieth that God abhorreth the the ſinnes, that are in vsus and vsus for our ſinnes ſake.
In like maner when God gaue the The kyng.people of Iſraell a kyng, it thundred and rained that y• people feared ſo ſore that they cryed to Samuell for to pray for them, that they ſhould not dye. i. Reg. xij. As the law is a terrible thing: euen ſo is the kyng. For he is ordeined to take vengeaunce and hath a ſword in his hād and not pecockes feethers. Feare him therfore and looke on hym as thou wouldeſt looke on a ſharpe ſword that hanged ouer thy head by an heare.
Heades and gouerners are ordeined Rulers are Gods gift.of God, and are euen the gifte of God, whether they be good or bad. And what ſoeuer is done vntounto vsus by them, yt doth God, be it good or bad. If they be euill, why are they euill? verely Why the rulers are euill.for our wickedneſſe ſake are they euill. Becauſe that whē they were good we would not receaue that goodneſſe of the hand of God and be thankefull: ſubmitting our ſelues vntounto his lawes and ordinaunces, but abuſed the goodneſſe of God vntounto our ſenſuall & beaſtly luſtes. Therefore doth God make hys ſcorge of them, and turne them vntounto wilde beaſtes, cōtrary to the nature of their names and offices, euen into Lyons, Beares, Foxes, and vncleane Swine, to auenge himſelfe of our vnnaturall and blind vnkindneſſe, and of our rebellious diſobedience.
In the Cvj. Pſalme thou readeſt, he deſtroyed the riuers, and dryed vp the ſpringes of water, and turned yt fruitfull land into barenneſſe, for the wickedneſſe of the inhabiters therein. Whē the children of Iſraell had forgotten God in Egipt, God moued the hartes of the Egiptians to hate them, and to ſubdue them with craft and wilynes. Pſal. Ciiij. and Deuteronomiun. iij. Moyſes rehearſeth ſaying: God was angry wyth me for your ſakes: ſo that the wrath of God fell on Moyſes for the wickedneſſe of the people. And in the ſecōd Chap. of the ſecond booke of kynges: God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondred why hee would hauehave them numbred, and becauſe they feared leſt ſome euil ſhould folow, diſſwaded the kyng: yet it holpe not. God ſo hardened his hart in his purpoſe, to hauehave an occaſion to ſlay the wicked people.
Euill rulers then are a ſigne that Euill rulers are a ſigne that God is angry with vsus.God is angry and wroth with vsus. Is it not a great wrath and vengeaunce that the father and mother ſhould hate their children, euen their fleſh and their bloud? or that an huſband ſhould be vnkinde vntounto his wife or a maſter vntounto the ſeruaunt that wayteth on his profite, or the Lordes and Kynges ſhould be tyrauntes vntounto their ſubiectes and tenauntes which pay them tribute, tolle, cuſtome and rente, laboring and toyling to finde them in honour, and to mainteine them in their eſtate? is not this a fearefull iudgemēt of God and a cruell wrath that the very Prelates and ſhepheardes of our ſoules whiche were wont to feede Chriſtes flocke with Chriſts doctrine, and to walke before them in lyuyng there after, and to geue their lyues for them, to their enſample and edifiyng, and to ſtrengthē their weake faythes, are now ſo ſore chaunged that if they ſmell that one of their flocke (as they now cal them and no lenger Chriſtes) do but once long or deſire for the true knowledge of Chriſt, they will ſlay hym, burnyng him with fire moſt cruelly? What is the cauſe of this, and that Why the Prelates are ſo wicked.they alſo teach falſe doctrine confirmyng it with lyes? veryly it is the hād of God to auenge the wickednes of them that hauehave no louelove nor luſt vntounto the truth of God, when it is preached, but reioyſe in vnrighteouſnes. As thou maiſt ſee in the ſecond Epiſtle of Paul to the Theſſalonians: Where he ſpeaketh of the comming of Antichriſt. Whoſe commyng ſhalbe (ſayth he) by the workyng of Sathan with all miracles ſignes and wonders which are but lyes, and in all deceanable vnrighteouſnes among them that periſh, becauſe they receaued not any louelove to the The cauſe of falſe miracles is: that we hauehave no luſt vntounto the truth.truth to hauehave bene ſaued. Therefore ſhall God ſend them ſtrong deluſion, to beleue lyes. Marke how God to auenge his truth, ſendeth to the vnthankefull falſe doctrine and falſe miracles to confirme them, and to harden their harts in the falſe way, that afterward it ſhall not be poſſible for them to admitte the truth. As thou ſeeſt in Exod. vij. and viij. how God ſuffered falſe miracles to be ſhewed in yt ſight of Pharao to harden his hart, that he ſhould not beleue the truth, in as much as hys ſorcerers turned their roddes into Serpēts, and turned water into bloud, and made frogges by their inchauntment: ſo thought he that Moſes did all his miracles by the ſame craft and not by the power of GOD. And abode therfore in vnbelefe and periſhed in reſiſting God.
Let vsus receaue all thinges of God The right way to came of bondage.whether it be good or bad: let vsus humble our ſelues vnderunder his mighty hand and ſubmitte our ſelues vntounto his nurture and chaſtiſing, and not withdraw our ſelues from his correction. Read Hebr. xij. for thy comfort: and let vsus not take the ſtafe by the end or ſeke to auenge our ſelues on his rodde, which is the euill rulers. The child as long as he ſeketh to auenge him ſelfe vponupon the rodde hath an euill hart. For he thinketh not that the correctiō is right or that he hath deſerued it, neither repenteth, but reioyſeth in his wickednes. And ſo lōg ſhall he neuer be without a rodde: yea ſo long ſhall the rodde be made ſharper and ſharper. If he knowledge his faute and take the correction mekely and euē kiſſe the rodde and amende him ſelfe with the learnyng and nurture of his father & mother, then is the rodde takē away and burnt.
So if we reſiſte euill rulers ſekyng Euill rulers ought not to be reſiſted.to ſet our ſelues at libertie, we ſhall no doubt bring our ſelues into more euill bondage & wrappe our ſelues in much more miſerie and wretchednes. For if the heades ouercome, then lay they more weight on their backes & make their yoke ſorer and tye them ſhorter. If they ouercome their euill rulers, then make they way for a more cruell natiō, or for ſome tyraunt of their own nation, whiche hath no right vntounto the crown. If we ſubmitte our ſelues vntounto the chaſtiſyng of God and mekely knowledge our ſinnes for whiche we are ſcourged, and kiſſe the rodde, and amende our liuyng: then will GOD take the rodde away, that is, he will geue the rulers a better hart. Or if they continue their malice and perſecute you for well doyng, and becauſe ye put your truſt in GOD, then will God deliuer you out of their tyranny for his truthes ſake. It is the ſame God is alwayes one, alwayes true, alwayes mercifull, and excludeth no mā from his promiſes.God now that was in the old time & deliuered the fathers and the Prophetes, the Apoſtles and other holy Saintes. And what ſoeuer he ſware to them he hath ſworne to vsus. And as he deliuered them out of all temptation combraūce and aduerſitie, becauſe they conſented and ſubmitted them ſelues vntounto his will and truſted in his goodnes and truth: euen ſo will he do vsus if we do likewiſe.
When ſoeuer the children of Iſraell fel from the way which God cōmaunded them to walke in, he gane them vp vnderunder one tyraūt or an other. As ſoone as they came to the knowledge of thē ſelues and repented crying for mercy and leaning vntounto the truth of his promiſes he ſent one to deliuer them, as the hyſtories of the Bible make mention.
A Chriſten man in reſpect of God A Chriſt… man doth but ſuffer onelyonly.is but a paſſiue thing, a thyng that ſuffereth onelyonly and doth nought, as the ſicke in reſpect of the Surgion or Phiſition doth but ſuffer onelyonly. The Surgen launceth and cutteth out the dead fleſh, ſearcheth the woundes, thruſteth in tentes, ſereth, burneth, ſoweth or ſticheth, and leyeth to corſies to draw out y• corruption, & laſt of all leyeth to healyng plaiſters & maketh it whole. The Phiſitiō likewiſe geueth purgations and drinkes to driue out the diſeaſe and then with reſtauratiues bringeth health. Now if the ſicke reſiſte the raſer, the ſearching yron, and ſo forth, doth he not reſiſte his owne health and is cauſe of his owne death? So likewiſe Euill rulers are wholeſome medicines.is it of vsus, if we reſiſte euil rulers which are the rodde & ſcourge wherewith God chaſtiſeth vsus, the inſtrumentes wherewith God ſearcheth out woundes and bitter drinkes to driue out the ſinne and to make it appeare, and corſies to draw out by the rotes the core of the poxe of the ſoule that freateth inward. A Chriſten mā therfore A Chriſten man receaueth.receaueth all thyng of the hand of God both good and bad, both ſweete and ſowre, both wealth & wo. If any perſon do me good, whether it be father mother and ſo forth, that receaue I of God and to God geue thankes. For he gaue wherewith, and gaue a commaundement, and moued his hart ſo to do. Aduerſitie alſo receaue I of the hād of God as an wholeſome medicine, though it be ſomewhat bitter. Temptation and aduerſitie do both kill ſinne, and alſo vtter it. For though How profitable aduerſitie is.a Chriſten man knoweth eueryevery thyng how to lyue: yet is the fleſh ſo weake, that he cā neuer take vp his croſſe him ſelfe to kill and mortifie the fleſh. He muſt hauehave an other to lay it on hys backe. In many alſo ſinne lyeth hidde within and feſtereth and rotteth inward & is not ſene: ſo that they thinke how they are good and perfect & kepe the law. As the younge man. Math. xix. ſayd he had obſerued all of a child, and yet lyed falſly in his hart, as the text folowing well declareth. When all is at peace and no man troubleth vsus, we thinke that we are paciēt and louelove our neighbours as our ſelues: but let our neighbour hurt vsus in woorde or deede, and then finde we it otherwiſe. Then fume we and rage and ſet vp the briſtels & bend our ſelues to take vengeaunce. If we loued with godly louelove for Chriſtes kindnes ſake, we ſhould deſire no vengeaunce, but pitie him and deſire God to forgeue and amend him knowing well that no fleſh can do otherwiſe the ſinne, except that God preſerue hym. Thou wilt ſay what good doth ſuch perſecution and tyranny vntounto the righteous? Firſt it maketh them feele the woorkyng of Gods ſpirite in them, and that theyr fayth is vnfayned. Secondaryly I ſay The greateſt ſinner is righteous in Chriſt and the promiſes. And the perfecteſt and holyeſt is a ſinner in the lawe & the fleſhe.that no man is ſo great a ſinner, if he repent and beleue, but that he is righteous in Chriſt and in the promiſes: yet if thou looke on the fleſh and vntounto the law there is no man ſo perfect that is not founde a ſinner. Nor any man ſo pure, that hath not ſomewhat to be yet purged. This ſhall ſuffice at this time as concernyng obedience.
BEcauſe that God excludeth no degree from his mercy. But who ſo euer repenteth and beleueth his promiſes (of what ſoeuer degree he be of) the ſame ſhalbe partaker of hys grace: therfore as I hauehave deſcribed the obedience of them that are vnderunder power and rule, euen ſo will I with Gods helpe (as my dutie is) declare how the rulers whiche God ſhall vouchſafe to call vntounto the knowledge of the truth ought to rule.