OF SUBJECTS TO RULERS.
thing else but craft and subtlety, to obtain that which we judge falsely to be best. As I err in my wit, so err I in The win is my will. When I judge that to be evil which indeed is good, w!*T?n then hate I that which is good. And when I suppose that good which is evil indeed, then love I evil. As, if I be per suaded, and borne in hand, that my most friend is mine enemy, then hate I my best friend: and if I be brought in belief that my most enemy is my friend, then love I my most enemy. Now when we say, every man hath his free will, toj do what him lusteth, I say, verily, that men do what they lust. Notwithstanding, to follow lusts is not freedom, but captivity and bondage. If God open any man's wits, to make him feel in his heart that lusts and appetites arc damn able, and give him power to hate and resist them; then is he free, even with the freedom wherewith Christ maketh free, and hath power to do the will of God.
Thou mayest hereby perceive, that all that is done in thefAinssinthat world before the Spirit of God come, and giveth us li^ht, is jpf the spirit damnable sin1; and the more glorious, the more damnable; so that that which the world counteth most glorious is more ^ damnable, in the sight of God, than that which the whore, the thief, and the murderer do. With blind reasons of worldly wisdom mayest thou change the minds of youth, and make them give themselves to what thou wilt, either for fear, for praise, or for profit; and yet dost but change them from one vice to another: as the persuasions of her friends made so do our Lucrece chaste. Lucrece believed if she were a good house- " wife and chaste, that she should be most glorious; and that w- Tall the world would give her honour, and praise her. She sought her own glory in her chastity, and not God's. When she had lost her chastity, then counted she herself most abominable in the sight of all men; and for very pain and thought which she had, not that she had displeased God, but that she had lost her honour, slew herself. Look how great her pain and sorrow was for the loss of her chastity, so great was her glory and rejoicing therein, and so much de spised she them that were otherwise, and pitied them not: which pride God more abhorreth than the whoredom of any whore. Of like pride are all the moral virtues of Aristotle, Plato, and Socrates, and all the doctrine of the philosophers, the very gods of our school-men.
In like manner is it for the most part of our most holy religions. For they of like imagination do things which they of Bedlam may see that they are but madness. They look on the miracles which God did by the saints, to move the unbelieving unto the faith, and to confirm the truth of ^s promises in Christ, whereby all that believe are made saints; as thou seest in the last chapter of Mark. " They preached," saith he, " every where, the Lord working with them, and confirming their preaching with miracles that followed." And in the fourth of the Acts the disciples prayed that God would stretch forth his hands, to do miracles and wonders in the name of Jesus. And Paul 1 Cor. xiv. saith, that the miracle of speaking with divers tongues is but a sign for unbelievers, and not for them that believe. These miracles T. turn they to another purpose, saying in their blind hearts, See what miracles God hath shewed for this saint; he must be verily great with God! — and at once turn themselves from God's word, and put their trust and confidence in the saint and his merits; and make an advocate, or rather a god of the saint; and of their blind imagination make a testament, or bond, between the saint and them, the testament of Christ's blood clean forgotten. They look on the saints' garments and lives, or rather lies which men lie on the sam^s> an(^ this-wiso imagine in their hearts, saying: The saint for wearing such a garment, and for such deeds, is become so glorious in heaven1. If I do likewise, so shall I be also. They see not the faith and trust which the saints had in Christ, neither the word of God which the saints preached; neither the intent of the saints, how that the saints did such things to tame their bodies, and to be an en- sample to the world, and to teach that such things are to be despised which the world most wondereth at and magnifieth. They see not also that some lands are so hot that a man can neither drink wine nor eat flesh therein; neither consider they the complexion of the saints; and a thousand like things see they not. So when they have killed their bodies, and brought them in that case that scarce with any restorative \S they can recover their health again, yet had they lever2 die than to eat flesh. Why? for they think, I have now this twenty, thirty, or forty years eaten no flesh; and have ob tained, I doubt not, by this time as high a room as the best of them: should I now lose that? nay, I had lever2 die. And as Lucretia had lever have been slain, if he had not been too strong for her, than to have lost her glory, even so had these. They ascribe heaven unto their imaginations and mad inventions; and receive it not of the liberality of God, by the merits and deservings of Christ.
He now that is renewed in Christ, keepeth the law with out any law written, or compulsion of any ruler or officer, rhe spiritual save by the leading of the Spirit only. But the natural man is enticed and moved to keep the law carnally, with carnal reasons and worldly persuasions, as for glory, honour, riches, and dignity. But the last remedy of all, when all other fail, is fear. Beat one, and the rest will abstain forbear is the fear: as Moses ever putteth in remembrance, saying, Kill, w1.™.™ stone, burn; so shall thou put evil from thee, and all Israel shall hear and fear, and shall no more do so. If fear help not, then will God that they be taken out of this life.
Kings were ordained then, as I before said, and the sword put in their hands, to take vengeance of evil-doers, Kings defend that other might fear: and were not ordained to fight one thontyofthe against another, or to rise against the emperor to defend theggjjgfjk /false authority of the pope, that very antichrist. Bishops, w^artthey only can minister the temporal sword; their office, the Bishops mi- preaching of God's word, laid apart, which they will neither tkh'"fr's0Junty> do, nor suffer any man to do, but slay with the temporal JJJSK'iw.i sword, which they have gotten out of the hand of all princes, SSS^S&f them that would. The preaching of God's word is hateful w> T' and contrary unto them. Why? For it is impossible to preach Christ, except thou preach against antichrist; that is [2 Lever, rather.]
to say, them which with their false doctrine and violence of sword enforce to quench the true doctrine of Christ. And as thou canst heal no disease, except thou begin at the root; even so canst thou preach against no mischief, except thou
Kings do but hegin at the bishops. Kings, they are but shadows; vain poape'snpieae names and things idle, having nothing to do in the world, but when our holy father needeth their help.
The juggling The pope, contrary unto all conscience and against all the;
w. xe.p01 doctrine of Christ, which saith, "My kingdom is not of this
John xviii.
Bishops of world," (John xviii.) hath usurped the right of the emperor;
w™!17 and by policy of the bishops of Almany, and with corrupting the electors, or choosers of the emperor with money, bringeth to pass that such a one is ever chosen emperor that is not able to make his party good with the pope. To stop the emperor that he come not at Rome, he bringeth the French king up
Milan. W.T. to Milan; and on the other side bringeth he the Venetians.
Bishops of If the Venetians come too nigh, the bishops of France must w. T. bring in the French king. And the Socheners are called and sent for to comq. and succour1. And for their labour he
A cap of giveth to some a rose; to another a cap of maintenance2.
Sic1". aw. T. One is called Most Christian King; another, Defender of the faith ', another, The eldest son of the most holy seat3. He blaseth also the arms of other; and putteth in the holy cross, Defender of the crown of thorn, or the nails, and so forth. If the Frencfi^fJft£.OIws. T king go too high, and creep up either to Bononia4 or JSTa- SfofuX pies; then must our English bishops bring in our king. The w! xf^' craft of the bishops is to entitle one king with another's arms.ngw. T. realm. He is called king of Denmark and of England; he, Sh0FJf1L>ih king of England and of France. Then, to blind the lords and ^heTfalse. the commons, the king must challenge his right. Then must S,psf.the the land be taxed and every man pay, and the treasure borne w< T* out of the realm, and the land beggared. How many a thou sand men's lives hath it cost! And how many a hundred thousand pounds hathj it carried out of the realm in our re membrance! Besides, how abominable an example of gather- o a cruel and ing was there! such verily as never tyrant since the world abitexTmpie began did, yea, such as was never before heard or thought on, neither among Jews, Saracens, Turks, or heathen, since God created the sun to shine; that a beast should break up into the temple of God, that is to say, into the heart and consciences of men, and compel them to swear every man what he was worth, to lend that should never be paid again. How many thousands forsware themselves! How many thou sands set themselves above their ability, partly for fear lest they should be forsworn, and partly to save their credence5!
When the pope hath his purpose, then is peace made, no man hwotteth how; and our most enemy is our most friend.
Now because the emperor is able to obtain his right, French, English, Venetians and all must upon him. 0 great The whore of whore of Babylon, how abuseth she the princes of the world! how drunk hath she made them with her wine! How shame ful licences doth she give them, to use necromancy, to hold whores, to divorce themselves, to break the faith and promises that one maketh with another; that the confessors shall deliver unto the king the confession of whom he will, and dispenseth with them even of the very law of God; which Christ himself cannot do!
The kings sin in giving ex-
Against the Pope's False Power.
Matt. xxvi. CHRIST saith unto Peter, " Put up thy sword into his sheath; for all that lay hand upon the sword shall perish with the sword:" that is, whosoever without the com mandment of the temporal officer, to whom God hath given the sword, layeth hand on the sword to take vengeance, the same deserveth death in the deed-doing. God did not put Peter only under the temporal sword, but also Christ himself; as it appearetli in the fourth chapter to the Galatians. And Christ saith, Matt. iii. " Thus becometh it us to fulfil all righteousness," that is to say, all ordinances of God. If the head be then under the temporal sword, how can the members be excepted? If Peter sinned in defending Christ against the temporal sword, (whose authority and ministers the bishops then abused against Christ, as ours do now,) who can excuse our prelates of sin, which will obey no man, neither king nor emperor? Yea, who can excuse from sin either the kin^s that give, ei^ner ^ne bishops that receive such exemptions, contrary to God's ordinances and Christ's doctrine?
And, Matt, xviith, both Christ and also Peter pay tribute; Matt. xviu where the meaning of Christ's question unto Peter is, if princes take tribute of strangers only and not of their children, then verily ought I to be free, which am the Son of God, whose servants and ministers they are, and of whom they have their authority. Yet because they neither knew that, neither Christ came to use that authority, but to be our servant, and to bear our burden, and to obey all ordinances, both in right and wrong, for our sakes, and to teach us; there fore said he to St Peter, " Pay for thee and me, lest we offend them." Moreover, though that Christ and Peter, because they were poor, might have escaped, yet would he not, for fear of offending other and hurting their consciences. For he might well have given occasion unto the tribute-gatherers to have judged amiss both of him and his doctrine; yea, and the Jews might happily have been offended thereby, and have thought that it had not been lawful for them to have paid tribute unto heathen princes and idolaters, seeing that he, so great a prophet, paid not. Yea, and what other thing causeth the lay so little to regard their princes, as that they see them both despised and disobeyed of the spiritualty? But our prelates, which care for none offending of consciences, and less for God's ordinances, will pay nought. But when princes when the must fight in our most holy father's quarrel, and against payethtn-r Christ, then are they the first. There also is none so poor, that then hath not somewhat to give.
Mark here, how past all shame our school-doctors arc, (as Rochester is in his sermon against Martin Luther *,) which f Matthew dispute that Peter, because he paid T. tribute, is greater than the other apostles, and hath more authority and power than they, and was head unto them all1: contrary unto so many clear texts, where Christ rebuketh them, saying, That is a heathenish thing that one should climb above another, or desire to be greater. To be great in the kingdom of heaven is to be a servant; and he that most humbleth himself, and becometh a servant to other, (after the ensample of Christ, I mean, and his apostles, and not of the pope and his apostles, our cardinals and bishops,) the same is greatest in that kingdom. If Peter in paying tribute became greatest, how cometh it that they will pay none at all? But to pay tribute is a sign of subjection verily; and the cause, why Christ paid, was because he had a household, and for the ' same cause paid Peter also: for he had a house, a ship and nets, as thou readest in the gospel.
But let us go to Paul again. " Wherefore ye must needs obey, not for fear of vengeance only, but also because of
They make conscience." That is, though thou be so naughty, as now dofngy *W~T many Jears our P°Pe and prelates every where are, that thou needest not to obey the temporal sword for fear of vengeance;
yet must thou obey because of conscience. First, because of thine own conscience. For though thou be able to resist, yet shalt thou never have a good conscience, as long as God's
They care for word, law, and ordinance are against thce. Secondarily, for wolf Soth for ^7 neighbour's conscience. For though through craft and the jeep, violence thou mightest escape, and obtain liberty or privilege
The evii en- to be free from all manner duties: yet ouehtest thou neither spiritualty to sue or to seek for any such thing, neither yet admit or
[hluneya6™ acceP*) " ^ were proffered, lest thy freedom make thy weak not bound to obev "W T that time have gone astray. Which sermon was written and put in print by the author aforesaid; and now newly imprinted again accord ing to the original copy. Excusum Londini, in cedibus Roberti Caly, Typographi, mense Novembris, anno 1554, Cum privilegio.']
brother to grudge and rebel, in that he seeth tlice go empty, and he himself more laden, thy part also laid on his shoulders. Seest thou not, if a man favour one son more than another, or one servant more than another, how all the rest grudge; and how love, peace, and unity is broken? What christianly love is in thee to thy neighbour-ward, when thou canst find in thy heart to go up and down empty by him all day long, and see him over-charged, yea, to fall under his burden, and yet will not once set to thine hand to help him? What good There is no conscience can there be among our spiritualty, to gather so lovemthem. great treasure together, and with hypocrisy of their false learning to rob almost every man of house and lands; and yet not therewith content, but with all craft and wiliness to pur chase so great liberties, and exemptions from all manner bearing with their brethren, seeking in Christ nothing but lucre? I pass over with silence how they teach princes in wimtpurevery land to lade new exactions and tyranny on their sub- Katter t"e jects, more and more daily; neither for what purpose they do it, say I. God, I trust, shall shortly disclose their juggling, and bring their falsehood to light; and lay a medicine to them, to make their scabs break out. Nevertheless this I say, that they have robbed all realms, not of God's word w> T' only, but also of all wealth and prosperity; and have driven peace out of all lands, and withdrawn themselves from all obedience to princes, and have separated themselves from the lay-men, counting them viler than dogs; and have set up that great idol, the whore of Babylon, antichrist of Rome, whom they call pope; and have conspired against all common wealths, and have made them a several kingdom, wherein it is lawful, unpunished, to work all abomination. In every parish have they spies, and in every great man's house, and in every tavern and alehouse. And through confessions know confession, they all secrets, so that no man may open his mouth to rebuke Prelates whatsoever they do, but that he shall be shortly made a nK secrets, heretic. In all councils is one of them; yea, the most part theirs- w- Tand chief rulers of the councils are of them: but of their council is no man.
" Even for this cause pay ye tribute," that is to wit, for conscience' sake to thy neighbour, and for the cause that fol io weth: " For they are God's ministers, serving for the same purpose." Because God will so have it, we must obey. Wo do not look (if we have Christ's Spirit in us) what is good, profitable, glorious and honourable for us; neither on our own will, but on God's will only. " 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."
That thou mightest feel the working of the Spirit of God in thee, and lest the beauty of the deed should deceive thee, and make thee think that the law of God, which is spiritual, were content and fulfilled with the outward and bodily deed,
Love fuim- it followeth: "Owe nothing to any man, but to love one before God, another: for he that loveth another fulfilleth the law. For and not the decdarw T these commandments, 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 or contained in this saying, Love thy neighbour: therefore is love the fulfilling of the law." Here hast thou sufficient against ail the w. T. sophisters, work-holy, and justifiers, in the world; which so magnify their deeds. ^The law is spiritual, and requireth the heart; and is never iulfilled with the deed, in the sight of
The deed fui- God. With the deed thou fulfillest the law before the world, weofridetwT anc* llvest thereby; that is, thou enjoy est this present life, and avoidest the wrath and vengeance, the death and punish ment, which the law threateneth to them that break it. But before God thou keepest the law if thou love only. Now
Faith maketh what shall make us love? Verily, that shall faith doj If
?0™e!nw.T. thou behold how much God loveth thee in Christ, ancTirom what vengeance he hath delivered thee for his sake, and of what kingdom he hath made thee heir; then shalt thou see cause enough to love thy very enemy without -respect of reward, either in this life or in the life to come, but because that God will so have it, and Christ hath deserved it: yet thou shouldest feel in thine heart that all thy deeds to come are abundantly recompensed already in Christ.
(Thou wilt say haply, If love fulfil the law, then it justificth. jf I say that that wherewith a man fulfilleth the law declareth him justified; but that which giveth him wherewith justifying, to fulfil the law, justifieth him. By justifying, understand the forgiveness of sins and the favour of God/ Now saith the text,
Eom.x. Rom. x. " The end of the law," or the cause wherefore the law
•was made, "is Christ, to justify all that believe:" that is, The office or
[the law is given to utter sin, to kill the consciences, to damn law- w. T. our deeds, to bring to repentance, and to drive unto Christ; in whom God hath promised his favour, and forgiveness of sin, unto all that repent and consent to the law that it is good. If The believing thou believe the promises, then doth God's truth justify thee, jjjjf^y that is, forgiveth thee, and receiveth thee to favour, for Christ's sakej In a surety whereof, and to certify thine heart, he Eph. i. iv. sealeth thee with the Spirit. Eph. i. and iv. And (2 Cor. v.) 2 cor. v. saith Paul, " Which gave us his Spirit in earnest." Now the Spirit is given us through Christ. Read the viiith chapter of Rom. viii. the epistle to the Romans, and Galat. iii. and 2 Cor. iii. &ever- J*1^. theless the Spirit, and his fruits, wherewith the heart is The spirit purified, as faith, hope, love, patience, long-suffering, and wardvirtSTw obedience, could never be seen without outward experience, ^y the out-
-'For if thou were not brought sometime into cumbrance, w- Twhence God only could deliver thee, thou shouldest never see thy faith; yea, except thou foughtest sometime against des peration, hell, death, sin, and powers of this world, for thy faith's sake, thou shouldest never know true faith from a dreanj Except thy brother now and then offended thee, thou couldest not know whether thy love were godly. For a Turk is not angry, till he be hurt and offended. But if thou love him that doth thee evil, then is thy love of1 God. {^Likewise if thy rulers were alway kind, thou shouldest not know whether thine obedience were pure or no; but and if thou canst patiently obey evil rulers in all thing that is not to tho dishonour of God, and when thou hurtest not thy neighbours, then art thou sure that God's Spirit worketh in thee, and that thy faith is no dream, nor any false imaginationj
Therefore counselleth Paul, Rom. xii. "Recompense to no Rom.xii. man evil. And on your part have peace with all men. Dearly beloved, avenge not yourselves, but give room unto the wrath of God: for it is written, Vengeance is mine, and I will re ward, saith the Lord. Therefore, if thy enemy hunger, feed overcome him; if he thirst, give him drink: for in so doing, thou shalt withewei£ heap coals of fire on his head," that is, thou shalt kindle love in him. " Be not overcome of evil;" that is, let not another man's wickedness make thee wicked also. "But overcome evil with good;" that is, with softness, kindness, and all patience ^win him; even as God with kindness won thee.
The jaw. The law was given in thunder, lightning, fire, smoke, and the noise of a trumpet and terrible sight; so that the people
Exod. xx. quaked for fear, and stood afar off, saying to Moses, " Speak thou to us, and we will hear: let not the Lord speak unto us, lest we die." No ear, if it be awaked and understandeth the meaning, is able to abide the voice of the law, except the promises of mercy be by. That thunder, except the rain of mercy be joined with it, destroy eth all, and buildeth not. The law is a witness against us, and testifieth that God abhorreth the sins that are in us, and us for our sins' sake.
The king. In like manner, when God gave the people of Israel a king, it thundered and rained, that the people feared so sore, i. that they cried to Samuel for to pray for them that they should not die. As the law is a terrible thing, even so is the king: for he is ordained to take vengeance, and hath a sword in his hand, and not peacocks' feathers. Fear him, therefore, and look on him as thou wouldest look on a sharp sword that hanged over thy head by a hair.
Rulers are Heads and governors are ordained of God, and are eveiFI w. T. the gift of God, whether they be good or bad. And whatso ever is done to us by them, that doth God, be it good or bad.
why the If they be evil, why are they evil? Verily, for our wicked- evii. w. T. ness' sake are they evil; because that when they were good,] we would not receive that goodness of the hand of God, and be thankful, submitting ourselves unto his laws and ordinances; but abused the goodness of God unto our sensual and beastly lusts. Therefore doth God make his scourge of them, and turn them to wild beasts, contrary to the nature of their names and offices, even into lions, bears, foxes, and unclean swine, to avenge himself of our unnatural and blind unkindness, and of our rebellious disobedience.
PS. cvii. In the cviith psalm thou readest, " He destroyed the rivers, and dried up the springs of water, and turned the fruitful land into barrenness, for the wickedness of the inhabiters therein." When the children of Israel had forgotten! God in Egypt, God moved the hearts of the Egyptians to hate them, and to subdue them with craft and wiliness. Psal. i civ. And Dcuteronomium iii. Moses rehearseth, saying, " God Psai. cy. was angry with me for your sakes." So that the wrath of God fell on Moses for the wickedness of the people. And 2 sam. xx in the second chapter of the second book of Kings, God was angry with the people, and moved David to number them; when Joab and the other lords wondered why he would have them numbered; and, because they feared lest some evil should follow, dissuaded the king; yet it holp not. God so hardened his heart in his purpose, to have an occasion to slay the wicked people1.
Evil rulers then are a sign that God is angry and wroth Evii with us. Is it not a great wrath and vengeance, that the £?tch';;sangry father and mother should hate their children, even their flesh w- Tand their blood? or that an husband should be unkind unto his wife, or a master unto the servant that waiteth on his profit? or that lords and kings should be tyrants unto their subjects and tenants, which pay them tribute, toll, custom, and rent, labouring and toiling to find them in honour, and to maintain them in their estate? Is not this a fearful judg ment of God, and a cruel wrath, that the very prelates and shepherds of our souls, which were wont to feed Christ's flock with Christ's doctrine, and to walk before them in living thereafter, and to give their lives for them, to their ensample and edifying, and to strengthen their weak faiths, are now so sore changed, that if they smell that one of their flock (as they now call them, and no longer Christ's) do but once long or desire for the true knowledge of Christ, they will slay him, burning him with fire most cruelly? What is the why thc^ cause of this; and that they also teach false doctrine, con- ^o w,j,ckedfirming it with lies? Verily, it is the hand of God, to avenge, the wickedness of them that have no love nor lust unto the truth of God, when it is preached, but rejoice in unrighteous ness. As thou mayest see in the second epistle of Paul to the Thessalonians, where he speaketh of the coming of anti christ: " Whose coming shall be," saith he, " by the working 2 xhess. a. of Satan, with all miracles, signs and wonders, which are but lies, and in all deceivable unrighteousness among them that perish, because they received not any love to the truth to The cause of have been saved. Therefore shall God send them strong deciesis, that lusion, to believe lies." Mark how God, to avenge his truth, tiie sendeth to the unthankful false doctrine and false miracles, to confirm them, and to harden their hearts in the false way, that afterward it shall not be possible for them to admit the vii. truth: as thou seest in Exod. vii. and viii., how God suffered false miracles to be shewed in the sight of Pharaoh, to harden his heart, that he should not believe the truth; inasmuch as his sorcerers turned their rods into serpents, and turned water into blood, and made frogs by their enchantment: so thought he that Moses did all his miracles by the same craft, and not by the power of God, and abode therefore in unbelief, and perished in resisting God. The right way Let us receive all things of God. whether it be good or to come oft'. ° bondage. bad: let us humble ourselves under his mighty hand, and submit ourselves unto his nurture and chastising, and not withdraw ourselves from his correction. Read Hebr. xii. for thy comfort; and let us not take the staff by the end, or seek to avenge ourselves on his rod, which is the evil rulers. The child, as long as he seeketh to avenge himself upon the rod, hath an evil heart; for he thinketh not that the correction is right, or that he hath deserved it, neither repenteth, but rejoiceth in his wickedness: and so long shall he never be without a rod: yea, so long shall the rod be made sharper and sharper. If he knowledge his fault and take the cor rection meekly, and even kiss the rod, and amend himself with the learning and nurture of his father and mother, then is the rod taken away and burnt.
Evil rulers So, if we resist evil rulers, seeking to set ourselves at huerty, we shall, no doubt, bring ourselves into more evil bondage, and wrap ourselves in much more misery and wretchedness. For if the heads overcome, then lay they more weight on their backs, and make their yoke sorer, and tie them shorter. If they overcome their evil rulers, then make they way for a more cruel nation, or for some tyrant of their own nation, which hath no right unto the crown. If we submit ourselves unto the chastising of God, and meekly knowledge our sins for which we are scourged, and kiss the rod, and amend our living; then will God take the rod away, that is, he will give the rulers a better heart. Or if they continue their malice and persecute you for well-doing, and because ye put your trust in God, then will God deliver you out of their tyranny for his truth's sake. It is the same God is always God now that was in the old time, and delivered the fathers and the prophets, the apostles, and other holy saints. And JJJJJJJ whatsoever he sware to them he hath sworn to us. And as he delivered them out of all temptation, cumbrance, and adversity, because they consented and submitted themselves unto his will, and trusted in his goodness and truth; even so will he do to us, if we do likewise.
Whensoever the children of Israel fell from the way which God commanded them to walk in, he gave them up under one tyrant or another. As soon as they came to the knowledge of themselves, and repented, crying for mercy, and leaning unto the truth of his promises, he sent one to deliver them, as the histories of the bible make mention.
A Christian man, in respect of God, is but a passive thing; A Christian a thing that suifereth only, and doth nought; as the sick, in but suffer respect of the surgeon or physician, doth but suffer only. The surgeon lanceth and cutteth out the dead flesh, searcheth the wounds, thrtisteth in tents, seareth, burneth, seweth or stitcheth, and layeth to caustics, to draw out the corruption; and, last of all, layeth to healing plaisters, and maketh it whole. The physician likewise giveth purgations and drinks to drive out the disease, and then with restoratives bringeth health. Now if the sick resist the razor, the searching iron, and so forth, doth he not resist his own health, and is cause of his own death? So likewise is it of us, if we resist evil Eviirui?« rulers, which are the rod and scourge wherewith God chas- somemeditiseth us; the instruments wherewith God searcheth our c" wounds; and bitter drinks to drive out the sin and to make it appear, and caustics to draw out by the roots the core of the pocks of the soul that fretteth inward. A Christian man, Acimstian therefore, receiveth all things of the hand of God, both good eth. w. T. and bad, both sweet and sour, both wealth and woe. If any person do me good, whether it be father, mother, and so forth, that receive I of God, and to God give thanks: for he gave wherewith, and gave a commandment, and moved his heart so to do. Adversity also receive I of the hand of God, as a wholesome medicine, though it be somewhat bitter. Tempta- HOW pr tion and adversity do both kill sin, and also utter it. For though a Christian man knoweth every thing how to live, yet j is the flesh so weak, that he can never take up his cross him self, to kill and mortify the flesh: he must have another to lay it on his back. In many also sin lieth hid within, and festereth and rotteth inward, and is not seen; so that they think how they are good and perfect, and keep the law: as the young Matt. xix. marij j\jatt. xix. said, he had observed all of a child; and yet lied falsely in his heart, as the text following well declareth. When all is at peace, and no man troubleth us, we think that we are patient and love our neighbours as ourselves; but let our neighbour hurt us in word or deed, and then find we it otherwise. Then fume we, and rage, and set up the bristles, and bend ourselves to take vengeance. If we loved with godly love, for Christ's kindness' sake, we should desire no vengeance; but pity him, and desire God to forgive and amend him, knowing well that\no flesh can do otherwise than sin, except that God preserve him?7 Thou wilt say, What) good doth such persecution and tyranny unto the righteous? First, it maketh them feel the working of God's Spirit in The greatest them, and that their faith is unfeigned. Secondarily, I say that] righteous in no man is so great a sinner, if he repent and believe, but that
J5JSJJJJJ he is righteous in Christ and in the promises: yet if thou hoeikJt!sna l°°k on the flesh, and unto the law, there is no man so per- iawn|ndnthee feet that is not found a sinner; nor any man so pure that
T> hath not somewhat to be yet purged. This shall suffice at this time as concerning obedience.
Because that God excludeth no degree from his mercy; but whosoever repenteth, and believeth his promises, (of what soever degree he be of,) the same shall be partaker of his grace; therefore, as I have described the obedience of them that are under power and rule, even so will I, with God's help, (as my duty is,) declare how the rulers, which God shall vouchsafe to call unto the knowledge of the truth, ought to rule.
The Office of a Father, and how he should rule.
" FATHERS, move not your children unto wrath, but bring Rigour in them up in the nurture and information of the Lord." Eph.vi. SSStheir and Coloss. iii. " Fathers, rate not your children, lest they be of bees chewed. desperate mind;" that is, lest you discourage them. For where cof'm1" the fathers and mothers are wayward, hasty and churlish, ever brawling and chiding, there are the children anon discouraged and heartless, and apt for nothing; neither can they do any thing aright. " Bring them up in the nurture and informa tion of the Lord." Teach them to know Christ, and set The right God's ordinance before them, saying, 'Son, or daughter, God °, hath created thee and made thee, through us thy father and mother; and at his commandment have we so long thus kindly brought thee up, and kept thee from all perils: he hath com manded thee also to obey us, saying, Child, obey thy father and mother. If thou meekly obey, so shalt thou grow both in the favour of God and man, and knowledge of our Lord Christ. If thou wilt not obey us at his commandment, then are we charged to correct thee; yea, and if thou repent not, and amend thyself, God shall slay thee by his officers, OP punish thee everlastingly.' Nurture them not worldly, and with worldly wisdom, saying, 'Thou shalt come to honour, marring Of dignity, promotion, and riches; thou shalt be better than w- Tsuch and such; thou shalt have three or four benefices, and be a great doctor or a bishop, and have so many men waiting on thee, and do nothing but hawk and hunt, and live at pleasure; thou shalt not need to sweat, to labour, or to take any pain for thy living,' and so forth; filling them full of pride, disdain, and ambition, and corrupting their minds with worldly persuasions. Let the fathers and mothers mark how they themselves were disposed at all ages; and by experience of their own infirmities help their children, and keep them from occasions. Let them teach their children to ask mar- The marriage riages of their fathers and mothers. And let their ciders ^ttoluSn. provide marriages for them in season; teaching them also to parents iseunknow, that she is not his wife whom the son taketh, nor he Ant.Ued. her husband which the daughter taketh, without the consent and good-will of their elders, or them that have authority over them1. If their friends will not marry them, then are they not to blame if they marry themselves. Let not the fathers and mothers always take the utmost of their authority of their children; but at a time suffer with them, and bear their weaknesses, as Christ doth ours. Seek Christ in your in chnst we children, in your wives, servants, and subjects. Father, thS'hSh he m°ther, son' daughter, master, servant, king, and subject, be Sound86 names in the worldly regiment. In Christ we are all one thing; none better than another, all brethren; and all must seek Christ, and our brother's profit in Christ. And he that hath the knowledge, whether he be the lord or king, is bound to submit himself, and serve his brethren, and to give himself for them, to win them to Christ.
The Office of a Husband, and how he ought to rule.
Eph. v. "HUSBANDS, love your wives as Christ loved the congre gation, and gave himself for it, to sanctify it and cleanse it. Men ought to love their wives as their own bodies. For this cause shall a man leave father and mother, and shall continue with his wife, and shall be made both one flesh. See that every one of you love his wife even as his own body." All coi. in. this saith Paul, Eph. v. And Col. iii. he saith, " Husbands, love your wives, and be not bitter unto them." And Peter, MenVu'ht *n ^ie *"rc^ cnapter of his first epistle, saith, "Men, dwell wivelebyeir w^k your wives according to knowledge," (that is, according Orod^ vvord- to the doctrine of Christ,) " giving reverence unto the wife, as unto the weaker vessel," (that is, help her to bear her infirmities;) " and as unto them that are heirs also of the grace of life, that your prayers be not let." In many things hwWT ^OC^ kath made the men stronger than the women; not to rage upon them, and to be tyrants unto them, but to help them, but2 to bear their weakness. Be courteous therefore