Doctrinal Treatises and Introductions to the Holy Scriptures

lie that curseth," that is to say, raileth or dishonoured his father or mother with opprobrious words, " shall be slain for it." And, Deut. xxi. "If any man have a son stubborn and Deut.XXi. disobedient, which heareth not the voice of his father and the voice of his mother, so that they have taught him nurture, and he regardeth them not; then let his father and mother take him, and bring him forth unto the seniors or elders of the city, and unto the gate of the same place: and let them say unto the seniors of that city, This our son is stubborn and disobedient: he will not hearken unto our voice: he is a rioter and a drunkard. Then let all the men of the city stone him with stones unto death: so shall ye put away wickedness from among you, and all Israel shall hear and shall fear."

And though that the temporal officers (to their own dam nation) be negligent in punishing such disobedience, (as the spiritual officers are to teach it,) and wink at it, or look on it through the fingers, yet shall they not escape unpunished. For the vengeance of God shall accompany them (as thou mayest see Deut. xxviii.) with all misfortune and evil luck; himself, and shall not depart from them until they be murdered, JJJcei\vinT drowned, or hanged; either until, by one mischance or another, they be utterly brought to nought. Yea, and the world oftentimes hangeth many a man for that they never deserved: but God hangeth them because they would not obey, and hearken unto their elders; as the.consciences of many well find, when they come unto the gallows. There can they preach, and teach other, that which they themselves would not learn in season.

The marriage also of the children pertaineth unto their Marriage. elders; as thou mayest see 1 Cor. vii. and throughout all the ic^'vu. scripture, by the authority of the said commandment, Child, obey father and mother. Which thing the heathen and gentiles have ever kept, and to this day keep, to the great shame and rebuke of us Christians: inasmuch as the weddings of our virgins (shame it is to speak it) are more like to the « Turk is saute1 of a bitch than the marrying of a reasonable creature. W-T- See not we daily three or four challenging one woman before the commissary or official, of which not one hath the consent of her father and mother? And yet he that hath most [l Saute or salt: leap.]

God's com mandments break they through their own traditions.

money hath best right, and shall have her in the despite of all her friends and in defiance of God's ordinances1.

Moreover, when she is given by the judge unto the one party, and also married, even then ofttimes shall the con trary party sue before a higher judge, or another that succeedeth the same, and for money divorce her again. So shamefully doth the covetousness and ambition of our prelates mock with the laws of God. I pass over with silence, how many years they will prolong the sentence with cavillations and subtlety, if they be well monied on both parties; and if a damsel promise two, how shameful counsel they will give the second, and also how the religious of Satan do separate tmseparable matrimony. For after thou art lawfully married at the commandment of father and mother, and with the consent of all thy friends; yet if thou wilt be disguised like unto one of them, and swear obedience unto their traditions, thou mayest disobey father and mother, break the oath which thou hast sworn to God before his holy congregation, and withdraw love and charity, the highest of God's command ments, and that duty and service which thou owest unto thy wife; whereof Christ cannot dispense with thee: for Christ is not against God, but with God; and came not to break God's ordinances, but to fulfil them. That is, he came to overcome thee with kindness; and to make thee to do, of very

love, the thing which the law compelleth thee to do. For love only, and to do service unto thy neighbour, is the fulfil ling of the law in the sight of God. To be a monk or a friar, thou mayest thus forsake thy wife before thou hast lain with her, but not to be a secular priest2. And yet, after JJjjg^ thou art professed, the pope for money will dispense with «^disethee, both for thy coat and all thy obedience, and make a secular priest of thee: likewise as it is simony to sell a benefice, as they call it, but to resign upon a pension, and then to redeem the same, is no simony at all. O crafty jugglers and mockers with the word of God! Jugglers.

The Obedience of Wives unto their Husbands.

AFTER that Eve was deceived of the serpent, God said unto her, Gen. iii. " Thy lust or appetite shall pertain unto thy Gen. m. husband; and he shall rule thee, or reign over thee." God, which created the woman, knoweth what is in that weak vessel, (as Peter calleth her,) and hath therefore put her under the obedience of her husband, to rule her lusts and wanton appe tites. 1 Peter iii. exhorteth wives to " be in subjection to their i Pet. iii. husbands, after the ensample of the holy women which in old time trusted in God, and as Sara obeyed Abraham and called him lord." Which Sara, before she was married, was Marriage

Abraham's sister, and equal with him; but, as soon as she jjjgjj °^ T was married, was in subjection, and became without comparison inferior: for so is the nature of wedlock, by the ordinance of God. It were much better that our wives followed the ensample of the holy women of old time in obeying their husbands, than to worship them3 with & Paternoster, an Ave and a Credo, or to stick up candles before their images. Paul, Eph.v. saith," Women, submit yourselves to your own husbands, EPh. v. as to the Lord. For the husband is the wife's head, even as Christ is the head of the congregation. Therefore, as the congregation is in subjection to Christ, likewise let wives be in subjection unto their husbands in all things." " Let the woman, therefore, fear her husband," as Paul saith in the said place. For her husband is unto her in the stead of God, that she obey him, and wait on his commandments; and his

The husband commandments are God's commandments. If she therefore iteaS^'w T gru(%e against him, or resist him, she grudgeth against God, and resisteth God.

The Obedience of Servants unto their Masters.

•Eph. vi. " SERVANTS, obey your carnal masters with fear and trembling, in singleness of your hearts, as unto Christ; not with service in the eye-sight as men-pleasers, but as the servants of Christ, doing the will of God from the heart, with good will, even as though ye served the Lord, and not men." Eph. vi.

i Pet u. And, 1 Pet. ii. " Servants, obey your masters with all fear, not only if they be good and courteous, but also though they be froward. For it cometh of grace, if a man for conscience in suffering toward God endure grief, suffering wrongfully. For what fofio wut&swe Praise ig ifc> if w^en ye be buffetted for your faults, ye take ShnL°f *fc patiently? But and if when ye do well, ye suffer wrong Ant.ed. and take it patiently, then is there thanks with God. Here unto, verily, were ye called. For Christ also suffered for our sakes, leaving us an ensample to follow his steps." In whatsoever kind, therefore, thou art a servant, during the time The master of thy covenants thy master is unto thee in the stead and room seruvan°tine of God; and God through him feedeth thee, clotheth thee, vv. T. ruleth thee, and learneth thee. His commandments are God's commandments; and thou oughtest to obey him as God, and in all things to seek his pleasure and profit. For thou art his good and possession, as his ox or his horse; insomuch that whosoever doth but desire thee in his heart from him, without his love and licence, is condemned of God, which Exod. *x. saith, Exod. xx., " See thou once covet not thy neighbour's our spiri- Paul the apostle sent home Onesimus unto his master, men'IS£n as thou readest in the epistle of Paul to Philemon: insomuch buTthd?od> ^iat' Chough the said Philemon, with his servant also, was and cSemo- converted by Paul, and owed to Paul, and to the word that niesmiiy. pau] preac}ie(^ not nis servant only but also himself; yea,

and though that Paul was in necessity, and lacked ministers to minister unto him in the bonds which he suffered for the gospel's sake; yet would he not retain the servant necessary unto the furtherance.of the gospel without the consent of the master.

0 how sore differeth the doctrine of Christ and his Christ's doc- apostles irom the doctrine or the pope and of his apostles! p°Pe>s difftr-

For if any man will obey neither father nor mother, neither if thy master lord nor master, neither king nor prince, the same needeth but only to take the mark of the beast, that is, to shave free and exempted from all service and obedience due unto man. He that will obey no man (as they will not) is most TO obey no man is u acceptable unto them. The more disobedient that thou art spiritual unto God's ordinances, the more apt and meet art thou for theirs. Neither is the professing, vowing, and swearing obedience unto their ordinances, any other thing than the defying, denying, and foreswearing obedience unto the ordi nances of God1.

The Obedience of Subjects unto Kings, Princes, and Rulers.

" LET every soul submit himself unto the authority of Rom. the higher powers. There is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. They that resist shall receive to themselves damnation. For rulers Kings are are not to be feared for good works, but for evil. Wilt thou be without fear of the power? Do well then, and so shalt thou be praised of the same; for he is the minister of God for thy wealth. But and if thou do evil, then fear: for he beareth not a sword for nought; for he is the minister of God, to take vengeance on them that do* evil. Where fore ye must needs obey; not for fear of vengeance only, but also because of conscience. Even for this cause pay ye tribute: for they are God's ministers serving for the same purpose. Give to every man therefore his duty: tribute to whom tribute belongeth; custom to whom custom is due; fear to whom fear belongeth; honour to whom honour pertaineth. Owe nothing to any man; but to love one another: for he that loveth another fulfilleth the law. For these com mandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not desire, and so forth, if there be any other commandment, are all comprehended in this saying, Love thine neighbour as thyself. Love hurteth not his neighbour: therefore is love the fulfilling of the law."

As a father over his children is both lord and judge, forbidding one brother to avenge himself on another, but, if any cause of strife be between them, will have it brought unto himself or his assigns, to be judged and correct; so God forbiddeth all men to avenge themselves, and taketh the XXXH. authority and office of avenging unto himself; saying, " Ven geance is mine, and I will reward." Deut. xxxii. Which text Paul allegeth, Rom. xii.; for it is impossible that a man should be a righteous, an egal1 or an indifferent judge in his own cause, lusts and appetites so blind us. Moreover, when thou avengest thyself, thou makest not peace, but stirrest up more debate.

God therefore hath given laws unto all nations, and in all lands hath put kings, governors, and rulers in his own stead, to rule the world through them; and hath com manded all causes to be brought before them, as thou readest Exod. xxii. "In all causes (saith he) of injury or wrong, whether it be ox, ass, sheep, or vesture, or any lost thing which another challengeth, let the cause of both parties be brought unto the gods; whom the gods condemn, the same [l Egal: equal.]

shall pay double unto his neighbour2." Mark, the judges are Judges are called gods m the scriptures, because they are in (jrod s room, w. x. and execute the commandments of God. And in another place of the said chapter Moses chargeth, saying: " See that thou rail not on the gods, neither speak evil of the ruler of thy people." Whosoever therefore resisteth them, resisteth God, for they are in the room of God; and they that resist shall receive the damnation.

Such obedience unto father and mother, master, husband, emperor, king, lords and rulers, requireth God of all nations, yea, of the very Turks and infidels. The blessing and reward Biasing. of them that keep them is the life of this world, as thou readest, Lev. xviii. " Keep my ordinances and laws; which if Lev. xvm. a man keep, he shall live therein." Which text Paul re- Rom. x. hearseth Rom. x., proving thereby that the righteousness of the law is but worldly, and the reward thereof is the life of this world: and the curse of them that breaketh them Curse- w. T. is the loss of this life; as thou seest by the punishment ap pointed for them.

And whosoever keepeth the law (whether it be for fear, Godrewardfor vain glory, or profit), though no man reward him, yet tJJSfh1^ shall God bless him abundantly, and send him worldly pros- w*nT?lse do< perity; as thou readest, Deut. xxviii., what good blessings accompany the keeping of the law; and as we see the Turks far exceed us Christian men in worldly prosperity, for their just keeping of their temporal laws. Likewise, though no man ^fsXdl111 punish the breakers of the law, yet shall God send his curses noCmanheTsfh upon them till they be utterly brought to nought, as thou do> w' T< readest most terribly even in the same place.

Neither may the inferior person avenge himself upon the superior, or violently resist him, for whatsoever wrong it be. If he do, he is condemned in the deed-doing; inasmuch as he taketli upon him that which belongeth to God only, which leuKxxii ^n(* Christ saith, Matt. xxvi. " All they that take the sword

Matt. xxvi. shall perish with the sword." Takest thou a sword to avenge thyself? So givest thou not room unto God to avenge thee, but robbest him of his most high honour, in that thou wilt not let him be judge over thee.

If any man might have avenged himself upon his superior, David. W.T. that might David most righteously have done upon king Saul, which so wrongfully persecuted David, even for no other cause, than that God had anointed him king, and promised him the kingdom. Yet when God had delivered Saul into the hands of David, that he might have done what he would i sam. xxiv. with him; as thou seest in the first book of Kings, the xxivth chapter, how Saul came into the camp where David was; and David came to him secretly, and cut off a piece of his gar ment; and as soon as he had done it, his heart smote him, because he had done so much unto his lord: and when his men encouraged him to slay him, he answered, " The Lord forbid it me that I should lay mine hand on him;" neither suffered he his men to hurt him. When Saul was gone out, David followed him, and shewed him the piece of his garment, and said, " Why believest thou the words of men that say, David goeth about to do thee harm? Perceive and see that there is neither evil nor wickedness in my hand, and that I have not trespassed against thee, and yet thou layest await for my life: God judge between thee and me, and avenge me of thee; but mine hand be not upon thee. As the old proverb saith (saith David), Out of the wicked shall wicked ness proceed, but mine hand be not upon thee/' meaning that God destroy- God ever punisheth one wicked by another. And again wicfiXby said David, "God be judge, and judge between thee and w?T?r' me, and behold and plead my cause, and give me judgment i sam. xxvi. And in the xxvith chapter of the same book, when Saul persecuted David again, David came to Saul by night, as he \SltGa" s^eP* anc^ a^ kis n1611? and took away his spear and a cup of uke7he°ev,i water fr°m his head. Then said Abishai, David's servant, " God hath delivered thee thine enemy into thine hand this day: let me now therefore nail him to the ground with my vntmne,. Spearj an(j ^Q j^m j^ eyeu OUQ stripe and no more." David forbad him, saying, " Kill him not; for who (said he) shall lay hands on the Lord's anointed, and be not guilty? The Lord liveth," or by the Lord's life (said he), "he dieth not, except the Lord smite him, or that his day be come to die, or else go to battle, and there perish."

Why did not David slay Saul, seeing he was so wicked, why David not in persecuting David only, but in disobeying God^s com- saui. °w. T. mandments, and in that he had slain eighty-five of God's priests [i sam. xxn. wrongfully? Verily, for it was not lawful. For if he had The king is done it, he must have sinned against God; for'^God hath made o" G0e<i7nm the king in every realm judge over all, and over him is there w. x. no judge. He that judgeth the king judgeth God; and he that layeth. hands on the king layeth hand on God; and he that resisteth the king resisteth God, and damneth God's law and ordinance. If the subjects sin, they must be brought to the king's judgment. If the king sin, he must be reserved The king unto the judgment, wrath, and vengeance of God. And as it served onto is to resist the king, so is it to resist his officer, which is set, anecevof ox>d. or sent, to execute the king's commandment!]

And in the first chapter of the second book of Kings, 2 sam. i. iv. David commanded the young man to be slain, which brought unto him the crown and bracelet of Saul, and said, to please David withal, that he himself had slain Saul. And in the fourth chapter of the same book, David commanded those two to be slain which brought unto him the head of Ishbosheth, SauFs son; by whose means yet the whole kingdom returned unto David, according unto the promise of God.

And, Luke xiiith, when they shewed Christ of the Galileans, whose blood Pilate mingled with their own sacrifice, he answered, " Suppose ye that these Galileans were sinners above all other Galileans, because they suffered such punish ment? I tell you, nay; but except ye repent, ye shall likewise perish." This was told Christ, no doubt, of such an intent as they asked him, Matt. xxii. "Whether it were lawful to give M tribute unto Caesar?" For they thought that it was no sin la

to resist a heathen prince: as few of us would think, if we ™sbJfJ£° were under the Turk, that it were sin to rise against him, and Ccgeh' he to rid ourselves from under his dominion, so sore have our a bishops robbed us of the true doctrine of Christ1. But Christ condemned their deeds, and also the secret thoughts of all other, that consented thereunto, saying: " Except ye repent, ye shall likewise perish." As who should say, I know that ye are within, in your hearts, such as they were outward in their deeds, and are under the same damnation: except, therefore, ye repent betimes, ye shall break out at the last into like deeds, and likewise perish; as it came afterward to pass. Kings must Hereby seest thou that the king is, in this world, without

Another conclusion is this, that no person, neither any degree, may be exempt from this ordinance of God: neither

\ can the profession of monks and friars, or any thing that the jpope or bishops can lay for themselves, except them from the

: sword of the emperor or kings, if they break the laws. For it is written, "Let every soul submit himself unto the authority of the higher powers." Here is no man except; but all souls must obey. The higher powers are the temporal kings and princes; unto whom God hath given the sword, to punish

The king whosoever sinneth. God hath not given them swords to power, but to punish one, and to let another o;o free, and sin unpunished.

Se'tK'i-1" Moreover, with what face durst the spiritualty, which ought sh- *° ^e the light and an ensample of good living unto all other,. Desire t0 sm unpunished1, or to be excepted from tribute, toll, or custom, that they would not bear pain with their brethren to the maintenance of kings and officers, ordained of God to punish sin?2 " There is no power but of God." By power understand the authority of kings and princes. " The powers that be are ordained of God. Whosoever therefore resisteth power, resisteth God:" yea, though he be pope, bishop, monk, or friar. " They that resist shall receive unto them selves damnation." Why? For God's word is against them, which will have all men under the power of the temporal sword: for " rulers are not to be feared for good works, but for evil." Hereby seest thou that they that resist the powers, or seek to be exempt from their authority, have evil con sciences; and seek liberty to sin unpunished, and to be free from bearing pain with their brethren. " Wilt thou be with out fear of the power? So do well, and thou shalt have laud of the same," that is to say, of the ruler. With good living ought the spiritualty to rid themselves from fear of the tem poral sword; and not with craft, anfl with blinding the kings, and bringing the vengeance of God upon them, and in pur chasing licence to sin unpunished.

"For he is the minister of God for thy wealth3:" to defend thee from a thousand inconveniences, from thieves, murderers, and them that would defile thy wife, thy daughter, and take from thee all that thou hast, yea, life and all, if thou didst resist. Furthermore, though he be the greatest A king is a tyrant in the world, yet is he unto thee a great benefit of though he be never so evil.

God, and a thing wherefore thou oughtest to thank God w. T. highly. For it is better to have somewhat, than to be clean stript out of all together. It is better to pay the tenth than to lose all. It is better to suffer one tyrant than many, and to suffer wrong of one than of every man. Yea, and it is better to have a tyrant unto thy king than a shadow; a pas sive king that doth nought himself, but suffereth others to do with him what they will, and to lead him whither they list. For a tyrant, though he do wrong unto the good, yet he punisheth the evil, and maketh all men obey, neither suffereth any man to poll but himself only. A king that is soft as silk, and effeminate, that is to say, turned into the nature of a woman, — what with his own lusts, which are as the longing of a woman with child, so that he cannot resist them, and what I with the wily tyranny of them that ever rule him. — shall be ' much more grievous unto the realm than a right tyrant. \ Head the chronicles, and thou shalt find it ever so.

" But and if thou do evil, then fear; for he beareth not

a sword for nought: for he is the minister of God, to take

princes arc vengeance on them that do evil." If the office of princes, doer^w'x glven them of God, be to take vengeance of evil doers; then, Thedamna- by this text and God's word, are all princes damned, even as rrinces. many as give liberty or licence unto the spiritualty to sm unpunished; and not only to sin unpunished themselves, but also to open sanctuaries, privileged places, churchyards, St. John's hold; yea, and if they come too short unto all these,

Neck-verse, yet to set forth a neck-verse to save all manner trespassers from the fear of the sword of the vengeance of God, put in the hands of princes to take vengeance on all such l.

GOD require th the law to be kept of all men, let them keep it for whatsoever purpose they will. Will they not keep the law? So vouchsafe th he not that they enjoy this temporal life. Now are there three natures of men: altogether beastly; which in no wise receive the law in their hearts, but rise against princes and rulers, whensoever they are able to make their party good. These are signified by them that worshipped the golden calf: for Moses brake the tables of the law, ere he came at them.

The second are not so beastly, but receive the law; and what u is to unto them the law comcth; but they look not Moses m the in the face.

face: for his countenance is too bright for them; that is, they understand not that the law is spiritual, and requireth the heart. They look on the pleasure, profit, and promotion that followeth the keeping of the law, and in respect of the reward keep they the law outwardly with works, but not in the heart. For if they might obtain like honour, glory, pro motion and dignity, and also avoid all inconveniences, if they broke the law, so would they also break the law, and follow their lusts.

The third are spiritual, and look Moses in the open face; and are, as Paul saith, the second to the Romans, " a law unto Rom. «. themselves;" and have the law written in their hearts by the Spirit of God. These need neither of king nor officers to drive them, neither that any man proifer them any reward for to keep the law; for they do it naturally.

The first work for fear of the sword only: the second

[_for reward: the third work for love freely. They look on the exceeding mercy, love, and kindness, which God hath shewed them in Christ; and therefore love again, and work freety- Heaven they take of the free gift of God, through \V.T. Christ's deservings; and hope, without all manner doubting, that God, according to his promise, will in this world also defend them, and do all things for them, of his goodness, and for Christ's sake, and not for any goodness that is in them. They consent unto the law, that it is holy and just; and that all men ought to do whatsoever God commandeth, for no A Christian other cause but because God commandeth it. And their no more, but great sorrow is, because that there is no strength in their W.T. members to do that which their heart lusteth to do, and is athirst to do.

These of the last sort keep the law of their own accord, and that in the heart; and have professed perpetual war against the lusts and appetites of the flesh, till they be utterly subdued: yet not through their own strength, but, knowing and knowledging their weakness, cry ever for strength to God, which hath promised assistance unto all that call upon him. These follow God, and are led of his Spirit. The other two are led of lusts and appetites.

Lusts, w. T.T* Lusts and appetites are divers and many, and that in one /man; yea, and one lust contrary to another, and the greatest lust carrieth a man altogether away with him. We are also changed from one lust to another: otherwise are we dis posed, when we are children; otherwise when we are young men; and otherwise when we are old; otherwise over even, and otherwise in the morning: yea, sometimes altered six Freewill, times in an hour. How fortuneth all this? Because that I the will of man followeth the wit, and is subject unto the wit; and as the wit erreth, so does the will; and as the wit is in captivity, so is the will; neither is it possible that the will should be free, where the wit is in bondage.

That thou mayest perceive and feel the thing in thine heart, and not be a vain sophister, disputing about words without perceiving; mark this. The root of all evil, the j greatest damnation and most terrible wrath and vengeance \ of God that we are in, is natural blindness. We are all out of the right way, every man his ways: one judgeth this wovidiy wit. best, and another that to be best. Now is worldly wit no-