¶ To my very loving and dear beloved felowlabourers in the word of God, and brethren in Christ, William jenyns Deane of the Cathedral church in Gloucestre, John Williams, doctor of the law, and chancellor and to the rest of all the church appointed there to serve the living God, with all other, archdeacons Officiales, Deans, persons, cysars and Curates, within this the kings majesties diocese of Gloucestre, grace, and mercy from the lord ever living in the blood of jesus Christ, our only saviour. IF the dangers and perils of saint Paul's time, derebe loved▪ ministered and gave occasion unto him, for too ●eare of the lost of such people as then were converted unto the knowledge and understanding of gods holy word, lest by negligence or corrupt doctrine of the bishops & pastors, they might be seduced and brought into error, doubtless the dangers of this our time, that be not only to be feared, lest such as know the truth, be by error seduced and brought from the truth, or ●ls by continuance in ungodly life, continue in the truth in vain▪ but also that the most part of people be yet ignorant and not converted unto the truth, should minister and give occasion unto us a great deal more to be vigilant and circum spect, not only to keep those in truth, to whom god hath reave led it: but also to win and con●ert with all prayer, diligence, preaching, and other instruction, such as yet be ignorant & out of the way, unto the truth and knowledge of god's word. And so much the rather because we see by experience, and also feel it in ourselves, that the just god is offended & angry with our sins, and will not be contented with these troubles, miseries and crosses that already he layeth upon us, but doth doubtless prepare and make ready many more and more grievous. Our office therefore is to be diligent and circumspect for the people of God, and now the hand of god being stretched forth, to admonish the flock committed unto our charges in time, lest they die, & their blood required at our hands. certain I am that our sins be the only cause, where fore this most just god is offended, and certain we be that the only way and means to please and quiet him again, is to leave and wash away our sins. What the sins of the people be where with all god is thus offended, you that have the oversight of them, know: or ye ought to know. I mean not too descend particularly to any sin, least peradventure I might seem too be temerous and over hardy, too judge more than I perfectly know, or else in naming such sins, as many good simple people have not herd of, might rather learn to augment the evil they know, than too learn the good, they know not. It is the duty of every good pastor and curate, diligently to search and know what virtue is most meet to be commended, & what vice most to be reprehended in the church that he serveth. I will leave therefore the unknown evils unto me, to the shepherd of every parish, requiring him to mark the sins of the people after-and by the estimation of god's word, & thereby to pondre the condition of his people, lest that he cause then and do the same himself, swallow a Camel, and be choked with a flee: leap over a block, and stumble at a straw. Before all things, see that the people know their commandments, and the works thereof, appertaining unto god in the first table, that they honour no wrong nor false god, nor yet the true god, a wrong way: but as he hath commanded himself, in the old Testament, and the new. And also that they avoid all such sins, faults, and disobedience, as be contrary to the commandments of God, in the second table. And for a help unto you, and also to the people in this behalf, I have set forth here the. xiii. chapter of S. Paul to the Romans, which entreateth of all the second table, and duty of a Christian man, how he should use himself with, and towards all sorts of people. Most heartily praying you, and also in god's name, and the kings majesties name command you, that as many as serveth any cure within this diocese, that can not for lack of learning or excercise, teach nor preach himself too the people the like doctrine, that they do every saturday and Sonnedaye, read unto the people this. xiii. chapter, as I have here set it forth, that the people may learn to know, love, and fear the better the kings Majesty, and other such magistrates as be by him appointed over the people. And all such as God hath yeven grace of preaching unto, in their sermons, shall oftentimes inculcate and persuade this argument and rule of obedience unto the people. And the cause why, I have written in this Chapter, more than an other, and think it very expedient to be now taught unto the people, is the great and dangerous offences and sins of the richer sort of people, and also of the poor, both ●n this shire, and other the kin●es Majesties, in this realm. And certain I am, that both of them shall die eternally, if they amend not. Wherefore to deliver my soul, I give such as be commended by god and the king's Majesty unto my charge warning of the judgement and damnation to come before. The rich man so incrochith, gathereth together, and obtaineth so much into his own hands, that he alone possesseth the earth liveth thereby, and his poor neighbour ready too die for lack, so that he is brought into Cantalus pain, meat & drink cattle and corn enough of every side of him, yet shall rather die for lack then the unsatiable and never contented, covetous persons will price their goods s●●s poor men, their wives and their Children may be hab● to by reasonable peniworthes o● God's abundant plenty and riches that he bringeth out of the earth. These men except they repent, can not be saved, nor be partakers of the merits of Christ's passion. For God would the rich to give unto the poor, But our men that care neither for god nor the kings laws, will neither give nor sell what so ever necessity do require. If they would not care for god's word, yet should they have respect to Nature and to there country, though the poor man be not a rich man, yet is he a Christian, and thy country man, of whom nature and countreyshyp requireth the to have compassion. The poor man partly provoked by necessetye and need, and partly of unchristian hatred and disdain he hath at his neighbours wealth and prosperity conspireth, worketh, provoketh & desireth by all means to oppress and rob his richer neighbour and will by force, strength treason, sedition, commotion, assemblaunce, and gathering together of such as he is himself against god's laws, god's ordinances, Magistrates, and superior powers, take away and usurp every man's goods, he careth not how. Not remembering the judgement and terrible damnation of god, for his so doing, and that it is his bounden duty too suffer and bear such needs and necessities, as god layeth upon us for our sins. And that upon pain of hell fire, no man should revenge his own wrongs, but commend himself to god, who can and will hear the prayers of the poor in their troubles and needs. And that they should offer their supplications to the Kings Majesty, and to such other as be appointed for the redress of such oppression and wrongs: and not too take weapons, armour and force against GOD and his ordinances. In case the Kings Majesty and the rest appointed too see poor men's causes redressed, will not hearken too their clamour, doubtless the Ire & vengeance of god will punish them, and so much the rather if the people quietly and obediently commend their causes unto him, the which if they do not, they perish eternally. For there is no traitor nor seditious man can be saved but obedient & quiet men shall inherit the kingdom of heaven, and such as suffer wrong, and not such as do wrong, or intent to revenge by strength, they● own wrongs. Therefore to kep● the people of this diocese from the displeasure of god and thei● king, and myself from everlasting damnation, I require yo● most diligently to teach them this Chapter every week, o● part of it, the Saturday at E 〈…〉 song: the other, the Sunday 〈…〉 the morning prayer, and y● thir● part, the sunday at Evensong Thus far ye all well, & god ye● us grace all, well too dyscharg our offices commended unto v● ¶ Yours with all my heart, brother and felowpreacher. John Gloucestr● ¶ Annotations in the xiij Chapter to the Romans'. ¶ The Prologue. THE office and duty of a christian man, is contained in two parts. The first, that he use himself aright and reverently with God. The second, that he use him comely and honestly with man. In the Epistle to the Romans from the beginning Saint Paul hath fully and sufficiently declared the untie and office of man, towards god: towards the end, he declareth how we may honestly do our duties towards men. ●othe these offices must diligently be known and exercised. And because a civil and outward life, seem it never so honest, is mere and very hypocrisy, and can not please god, except the mind and soul inwardly be well affected towards him, I think it convenient brievely to declare wherein Saint Paul in this epistle doth put the religion of the heart of man, towards GOD: and then we hall the better descend unto such duties and offices, as appertaineth to all manner of persons as well public as private. first, Saint Paul perceiveth that in grace and promises of God can no● be known of man until such time a 〈…〉 he be brought to acknowledge and displeasure of his sins. The physician an 〈…〉 physic be unprofitable unto such a 〈…〉 know not that they be sick, as Christ● said, I came not to call the just, but sinners Mathe. 9 to repentance. Therefore we must know the wound of our souls, and th● sickness of sin, before we can get any profit by the grace of God. We must confess that all men and women, except Christ, are borne the children of ire an● of god's displeasure, and that we bea● about in us sin, that always repu●neth the spirit, whereby we are ascertained that we be always subject unto sy as saint Paul saith, he concluded ● Roma. 11. men undersinne, because he might ha 〈…〉 mercy upon al. Seing we be all sinners Roma. 6. the reward of sin, is death, Saint Paul's conclusion where he saith, we ar● Ephesian. 2 borne all the children of God's displeasure, is true. Now then may we be de●●uered from this great Ire and dysple●sure? 1, joan. 4, Roma, 5. By the mercy of god the father rewards us, that first loved us, we loved him, whiles we were yet his enemies. But what is that, where with all we may be annexed and reconciled unto god by his mercy, when there is no good thing in us, but all filthy and sinful? It is jesus Christ, the son of god, most ●erebeloued, in whom the father is con●ented, and by whom he is reconciled unto all sinners that repent and believe his Math. 3. 17. Ephe. 1. 2. Col. 1. 2. Roma. 8. Philip, 2. promises, for the merits and shedding of Christ's blood, his dear-beloved son. After that, we see and perceive so great a mercy and pity of our heavenly father. that would not fanoure nor spare his only son, to die for our redemption, but gave him to the most cruel and vile death of ●e cross for us, how should not we trust 〈◊〉 so merciful a father in all our troubles and adversities, whether they be of ●●die or soul? Why should we not call Math. 1●. only upon so merciful a god? If we do 〈…〉 us amend our lives, believe his promy●●●, & study a better life, we shall not one●● Luce▪ ●● ve saved by his mercy, but also glad to ●●●ue him, and walk before him in inno ●●●cie and pureness of life: and also obediently and quietly in the world, give re●●rence & love to all persons accordingly to whom honour, honour: to whom love, love: to whom justice, justice: to whom mercy, mercy. Unto this christian quietness, reverence, love and fear, doth all the scripture exhort us, and chief this present xiii. chapter to the Romans. For the understanding whereof the better, I note at the beginning a certain diversity and difference of persons. There be, and ever hath been some public persons, & some private persons. public persons, be those that bear any office, rule, regiment or Dominion, in a common wealth, as a king with all his justices, Maires, Sheriffs, Baylynes, Constables, and other, Private persons, be such as be subjects, and under these officers. These two persons must be diversely used, and the duty that is due unto y● one is not due unto the other in civil respects. And seeing we must live with both these persons and states appointed to be in the world by almighty God, Saint Paul in this chapter is very diligent to teach and instruct us how we should live accordingly in truth and honesty towards them both. ¶ The division of the chapter Parts. 1 ¶ Why the superyoure powers should be obeyed. 2 How we be debtors of love to the public person & Magistrate, & to the private person that is a subject, indifferently. 3 Containeth an exhortation to innocency and honesty of life, that the truth being once known and received, every man should abstain and keep himself from filthiness and unclean life. ☞ The first part, concerning the obedience of the magistrates. The text. LEt every soul submit himself unto the authority of the higher powers. SAint Paul pronounceth generally, that every soul, that is too say, every man should be obedient unto the higher power. In a kingdom, and monarchy, where one is appointed to rule all the subjects of the same realm, are bound to obey the one king appointed by god, of what condition, state or degree, so ever they be, as the king himself, is bound to be obedient unto the law, & unto God, where as the laws be not contrary to the law of god and the law of nature. And here is no exception to be made. No man in a kingdom is or aught to be privileged or exempt from the obedience of the king, which is the higher power. And the ecclesiastical laws that do exempt and privilege any spiritual (as they be called) or temporal person from this general rule Every man be obedient to the higher power, is damnable and heretical: manifestly condemned by the word of God. For Christ & his apostles paid tribute, Mat. 17. 22. Roma. 13. and other duties unto the higher powers of the earth. And the powers that here Saint Paul speaketh of, be not only kings and Emperors but all such as be appointed to any public office and common regiment, either for a king, where as is a kingdom, or in the place of a king, where as the state of the common wealth is no monarchy, but a rule and dominion, commended to many To all these Saint Paul commandeth obedience, honour, reverence, and love too be borne. And this is specially to be noted in Saint Paul, that he saith simple and plainly, we should obey the hyhher powers to confute, argue, & reprehend those that cloak and excuse their inobedience, either for the age of the rulers, or else for conditions and manners of the rulers. And that ●ige dischargeth no man for inobedience, the word of god declareth, how that he was present ●. Paral. 21. to help young kings, and to defend them in their under age, as it is to be seen by king josias. Also God punisheth young kings as often as they walk not after his word, as it is to be seen by jehoiacim that was crowned in the eight year of his age, and with in three months and ten days, for the sins ●. Paral 36. he committed before god, he was taken prisoner by Nabucadnozor Even so was Manasses being of. xii. years of age. Neither doth the manners & condition of the magistrates excuse our inobedience, though they be nought. For Paul biddeth us look upon the power and authority of the higher powers: and not upon their manners. And S. Peter ●. Peter, ●. commandeth the servants to obey their masters though they be evil. So joseph obeyed Pharaoh, & Christ our saviour Pilate, Saint Paul, the Emperors of Rome, Caligula & Nero. And when S. Paul commandeth us to be obedient, he meaneth not only we should speak reverently and honourably of the higher power, or make courtesy unto him, but to obey the laws set forth by the powers, except they command things against gods laws: then must we obey more god than men, & yet not to Acts, 5. strive and fight with the magistrates: but suffer patiently death rather then to offend God: or else our obedience is nothing but hypocrisy and dissimulation Who would accept his own child's making of courtesy, when all his facts be contrary to his commandment? What Master would be content, or think his servant did his duty in putting of his cap, and in his doing contemneth all his masters laws and commandments? The laws of a magistrate be of two conditions and sorts: either they concern God, or man. If they concern or appertain to god, either they be according to the word of god, or contrary to the word of god. If they be according to the word of god, of necessity and bondage, upon pain of damnation, they must be obeyed. If they be repugnant to the word of god, they should not be obeyed. Yet rather should a man suffer death, then to defend himself by force and violente resystinge of the superior powers, as Christ, his Apostles and the prophets did. If the laws concern and appertain unto man, and unto things Civil, they must simple without exception, be obeyed, except they repugn, and be contrary to the law of nature. As Pharaos' laws & commandment Exod. 1. was to the midwyffes the should have killed all the men children that the women of Israelites brought forth. saying Saint Paul commandeth us to give obedience unto the higher powers, how much be these men worthy hell fire, that resist them both with hand heart, and tongue. In the book of Exod. the people is commanded Exod. 22. not too speak evil of the higher powers, read the place and learn to detest and abhor those renneagats that in ever tavern and tap house, spewoute their blasphemous & traitorous talks, against the magistrates, when they should rather look upon their own faults, and study to amend the● And also pray God to do the same in the magistrates, that 〈◊〉 might please him of his great mercy, to amend and redress all things that be amiss. After that Saint Paul hath generally commanded all me too be obedient to the high powers, he showeth the cause wherefore they should be obeyed. The text. For there is no power saith he) but of god. The powers that be, are ordained of God. Whosoever therefore resisteth power, resistyth the ordinances of GOD. Because that naturally there 〈◊〉 in every man a certain de●●●r of liberty, and to live without subjection, and all manner of laws, except such as please himself. saint Paul is not content generally too exhort and command all men too obedience of the higher powers but giveth many great and weighty causes, wherefore men should be obedient and in subjection unto them. The first is because the office of a magistrate, is the ordinances of god: and seeing all the ordinances and powers of God, are to be obeyed, necessarily it followeth that with out all tergiversation, hypocrisy, and collusion, that the Magistrate must be obeyed except we will say in some respects god is not to be obeyed. Of this reason of Saint Paul, we must note, first the dignity and honour of a public person, that his office and place is the ordinance and appointment of god And therefore the Magistrates Exod. 22. Psalm. 82. be called gods in the holy scripture. For no man can come too the offcie of a magistrate, but by the permission and sufferance of God. Many times some persons come unto the place of a ruler, by false and preposterous, ●eanes, as those do that for a private lucre, or private hatred 〈◊〉 other, put up themselves, and pull down those that god hath appointed. But such ungodly ●ummyng to honour, god suffereth and appointeth for the sins of the people, such evil and discembling hypocrites to reign But let the king & Magistrate be as wicked as can be devised and thought, yet is his office & place the ordinance & appointment of god, and therefore to be obeyed. And as it is the subjects duty to obey them, so is it their duty too watch and be circumspect, that they trouble nor unquiet any thing in their offices contrary to the word of God, whose officers they be. In case they do, although the Subjects may not, nor upon pain of eternal damnation ought not by force nor violence to resist the office in his high power, yet he should, and is bond to think himself, that God can and will as well revenge the abuse of his office in him, as punish the subject for the disobedience of his ordinances towards the higher power. If it be true that saint Paul sayeth, the higher power to be the ordinance of god, it is very damnable iniquity, that for any private affection or other injust oppressions for any man to depose the magistrates from their places and honour appointed by god, or else privily or openly, craftily, or violentli to go about to change or alter, the state and ordinance of God: and there withal God is sore offended ●s it doth appear by the gruding and murmuring of the Sau●●cl, 8. People against Moses, in the desert, the which thoughts and conspiryces of the people, against their Magistrate and governor, the Lord punished with death, and killed Nu●e, 14. them all before they came too the land of Canaan. For even as Kings and Magistrates be appointed and ordained of God▪ even so be they also defended by him, as it appeared by David, josaphat and other. And the sedition and treason redounded always too the destruction of the people at length, as it is to be seen in Absalon Architophel, Catilme Brutus, 2. Samuel▪ 17. 18. Cassius, and other that destroyed not only the selves, but also people by such treason and disobedience against the ordinance▪ and appointment of god: as ye may see here by the text of saint Paul that followeth which is his second cause why the higher powers should be obeyed. And as he said first, they should be obeyed, because their place and authority is the ordinance of god: so now in his second cause he showeth, what great danger & peril it is, too resist and dysobaye God's ordyaunces. The text. And they that resist shall receive to themselves damnation. As though he had said, lest ye should think it a light thing, and but a trisfeling matter to withstand and disobey the magistrates, underst and ye that in your so doing ye withstand and fight against god, and therefore ye provoke judgement and vengeance against yourselves, & be culpable and guilty of gods everlasting displeasure, if ye repent not, and give over your obstinate & disobedient rebelly on. Here saint Paul hath set forth the end and success of sedition, treason, conspiracy, & rebellion, too say, destruction both of body and soul. Who is able to contend and fight with God, and overcome him? Is not he only almighty, and only strength? Absalon with a thousand traitors against one true subject prevailed not against his father david, but died the death of a traitor. Even so did those whom before I named. And as S. Paul speaketh he●e, so speaketh Christ to Peter. He that striketh Math. 26. with the sword shall perish by the sword, if gods word be true (as it can not be false) all such as do by thought, word, or deed intent to trouble, unquiet change, altar, move or resist the ordinance of god, which is the Magistrates and higher powers, must needs of necessity perish, as well in this world as in the world to come, except they repent, and cease from doing of evil. Now goeth Saint Paul fourth with the terte. The text. For rulers be not to be feared of such as do well, but of such as do evil. By these words Saint Paul declareth two things. first he warneth the magistrate of his office, least when he shall perceive it to be the ordinance of god, and that no man should more resist and contrary it, than to resist and contrary God, should ware arrogant & proud and begin to favour and flatter himself to mouche under the title and pretence of God's power. But God forbid sayeth saint Paul, that the magistrate should think any such thing, he should remember rather that he is appointed to his place to defend, help, and preserve such as be good, and punish such as be nought and evil. This commandment did GOD command to the higher powers in the common wealth of the Israelites, and that they should not lift up their hearts above their brothers, but to use indyfferencie and justice, with all indifferently, without exception Exod. 18 Nun. 27. Deu. 1. 16. and, 17. ●, Par. 39 Psal. 72. 82. 108. of persons: as ye may read in the holy scripture. The second part of saint Paul's words commendeth the magistrates for their utility & commodity in the common wealth, because that by their authority evil doers among the people are punished & corrected: that honest & true men may live in rest and quietness. And for this commodity and necessary use we be bound to obey them. For through their diligence, labour & pains under God, we eat, hear the word of god, labour, bring up youth, households be in quietness, the goods there of, with Cities, towns, and villages of the realm. These commodities be great, and worthy of thanks, specially to god, and then to the higher power. Saint Paul followeth his purpose with these words. The text. wilt thou be With out fear of the higher power? do well then, and so shalt thou be praised of them. Where as before he said the high power was a fear to evil doers in these words he showeth, how men may be without fear of the magistrates, to say, if men do well, for well doing pleaseth gods order, and god's order being pleased, feareth not, nor punisheth the weldoer. And where as Saint Paul speaketh of fear to the higher power we must understand, that fear is of two sorts. One is if love and good will annexed and knit with reverence and love, and this fear is only in godly and virtuous men that delight too be ordered and ruled after the order & appointment of God. The other fear is annexed with spite, hatred, envy, and disdain, that wisheth there were no order, law, nor Magistrates, and those that be to destroy them, or to bring them out of credit and estimation among the people. This fear is wicked and damnable, and a testimony of an evil and cursed conscience, and forbidden here in this Place by Saint Paul. saint Paul continueth in the commendation of the magistrates saying. The text. For he is the minister of God, for thy wealth. Here saint Paul addeth an other commendation of the higher power, the which consisteth in two members, wherefore he should be obeyed. The first is, because he is the minister of God. The second, because he was instituted and appointed by God, for the wealth and commodity of the subject In this, that Saint Paul calleth him the minister of God, he putteth the subject in mind again, that who so ever contemn or disobey the higher power, contemneth and disobeyeth GOD. And so sayeth Luc. 10. Christ, who so contemneth such as I appoint and send, contemneth me. And the same said God unto Moses. They have not cast of thee, but me. Also the magistrate there is warned too take heed, he do nothing but as the minister of god, too rule & govern after his word. For this god requireth of him Deut. 17. 1. Cor. 4. that he be a faithful minister. And when so ever he begin to wax lofty, haulty, arrogant and proud▪ let him remember Saint Paul's words, that he is but a minister. And where as Saint Paul sayeth, the magistrate is ordained for the wealth of the people▪ he must take heed of the end where unto he is appointed, and be in deed as god would him to be, a wealth & salvation of the people, to defend just causes & to condemn such as be unjust, to remove false & superstitious religion, and to plant true and godly religion, to maintain such as profit the church and ●●ocke of Christ, and to remove such as hinder and deceive them. Saint Paul now prosecuteth ●ys matter, and showeth who should fear the higher powers with these words. The text. If thou do evil, then fear for he beareth not aswerd for nought: but he is the minister of god, to take punishment of them that do evil. Even as Saint Paul saith here, that the cause of fear too an evil man, is that the Magistrate beareth a sword: Even so doth he declare that it is not enough for the magistrate to bear a sword, but to use and execute the sword, as the sins of the people require, too punish and kill them, if the law so find them guilty: and for fear of the use of the sword which is not in vain, they should keep evil doers in obedience and fear, and so much the more, because he is the minister of God, and his punishment is the very hand and will of god, when he punisheth evil doers. And it is not he that killeth, but god, whose place he occupieth, being a magistrate & higher power. For god commandeth Exod. 23. 22. Liviti. 19 20. Deut. 19 him to punish, & not to favour such evil and naughty persons. It is very divillishnes to accuse the magistrates of evil doings, when they punish or put too death evil doers, seeing in their this doing, they be none other, but gods Ministers. And where as the scripture forbiddeth punishment & revenging, it meaneth that no private man should revenge his own cause, nor fight at his pleasure, but rather suffer wrongs, if the law will not redress it. And if the judge and magistrate in a cause of the law, for lucre, fear, love, friendship, or any other respect, kill any man that is not worthy by the law to die, the judge and magistrate is a very murderer. And so he is, if he save any man that the law condemnyth. For he is as S. Paul saith, a minister of God, who never saveth one, & condemneth that other in like causes. S. Paul when he hath sufficiently declared the dignity & of the higher power, gathereth by two necessary causes more, that the Magistrate is to be obeyed with these words. The text. Wherefore ye must needs obey, not for fear of vengeance only, but also because of conscience. The one cause wherefore we must obey, is the fear of pain & punishment, the which the Magistrate must minister by the commandment of God, unto all such as disobey and contemn the ordinance of God. The other is conscience, for although the magistrate do not see nor know, how thou dost disobey & break the order of god or else if thou couldst by power and strength, overcome the magistrates, yet thy conscience is bound to obey, and that for many causes. First, because the magistrate is the ordinance of god then because disobedience and breaking of god's laws, troubleth the public and common peace, & giveth other stomach and encouraging to disobey. All these evils followeth disobedience, the which of conscience, we are bound to eschew & avoid. There be some so indurate & past grace, that think them selves not bound to obey this order and higher power, appointed and commanded of God: but doubtless those shall perish with their captains, as Architophel did with his Absalon. If the higher power command any thing contrary unto god's word, they should not be obeyed. notwithstanding, there should be such modesty and so bernes used, as should be without all violence, force and rebellion. As Peter & John used, saying. God is more to be obeyed then man. And so in saying of truththey continued in the truth, without moving of sedition and suffered death for the truth, as Fabiane & transverse, holy martyrs, & records of god, suffered in Africa under Decius the Emperor of Rome. How we are bound in conscience to obey them, S. Paul declareth farther saying. The text. And even for this cause pay ye tribute, for they are gods ministers appointed to the same purpose If we were not bound in conscience to obey them, we should not need to pai tribute unto them, but seeing we ought to pay tribute taxes and subsidies we know they do defend us against all force, violence, & wrongs of our enemies, Therefore tribute is a note and knowledge of our obedience, which we must pay willingly and gladly of duty as Christ saith, give unto God, the which is gods, & to the Emporour that which is the Emperors. saint Paul showeth the cause why tribute ought to be paid unto the higher powers because, saith he, they be ordained of God, to preserve and defend the common wealth, in peace, & quietness: to punish the evil and to defend the good. And without the magistrates help this can not be done, as ye may read, In the book of the judges, how the people fell in to all mischief, when they wanted a lawful Magistrate & superior power, and every man did as it seemed best in his own eyes. And in the Prophet isaiah Cap 3. the lord threateneth the wicked Jerusalem, because there was none in it, worthy to bear rule Even as subjects be bound to obey this higher power, so must the higher power alway take heed that virtue and good men be commended, and evil men with sin and disobedience, punished. The second part of the Chapter Now followeth the second part of the Chapter. The text. Give to every man therefore his duty, tribute, to whom tribute belongeth. Custom, to whom custom is due: fear, to whom fear belongeth: honour, too whom honour pertaineth. When Saint Paul hath sufficiently told us our duties to the higher power, he descendeth from that particularity, & one sort of persons, to a generality how we should do our duties to all manner of persons. first generally he sayeth, we should give every man his due. Then numbereth he certain kinds & particulars of duties. Tribute we own to kings and Magistrates, that must we faithfully pay, or else the wythhoulders commit theft, and therefore Christ paid tribute. Custom is the revenues or proffytes that cometh by land, or trade of merchandise, and in this point, faith must be kept to all men, according to the laws appointed by the higher power. Fear is due unto GOD, the King, to parents, and to all other of whom we be holp in body or soul, and so is honour due likewise. Therefore saith the law, fear GOD, honour the King, honour father and mother. etc. Arise to a hoar head 1, Peter. 2. Exodi. 20 saint Paul breaketh his disputation of duties, and will tarry no longer in the enumeration and numbering of the parts and particulars of duties, but referryth altogether to charity in this wise. The text. Own nothing to any man but to love one the other. As though he had said what needeth it to write mouche of duties, contracts, of buying, lendings, and such other like things? Let charity be the rule of all these things, unto the which, if the subject submit himself, he will use his higher power none otherwise than he would be used himself if he were an higher power: the higher power, the subject none otherwise then though he were a subject himself, whatsoever thing agreeth with charity is good. Whatsooever agreeth not with charity, is evil. But many men cannot tell what chariteis. And therefore it is no marvel though all their doings be against charity. charity is a fervent desire and earnest study to do well unto all men, yea, even with the hurt of him that doth it, if necessity so requireth, as saint Paul teacheth. Phil. ●. And saint John sayeth, 1. joan. 3. Christ gave his life for us, and we ought to give ours, for our brothers. The effects, properties, and conditions of this charity, saint Paul showeth, and saith, charity suffereth, will not do evil for evil, looketh not her own profit, charity will not conspire nor work traitorously, but pray for them that persecute her. etc. Thus Saint Paul declareth that we be debtors to keep peace and quietness among our neighbours, and to do all men good as long as we live. Faith maketh us free before god in Christ jesu. Charity maketh us servants to our neighbours for the love of Chryst. Saint Paul proveth by examples, that charity should be the rule of all our doings with these words that follow. The text. For he that loveth an other fulfilleth the law. For 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 fourth (if there be any other commandment) they are all comprehended in this saying, love thy neighbour as thyself. A wonderful commendation of charity, that who so obseruyth her, fulfilleth the whole law, meaning the law that appertaineth for the duty and offices to be done between man, & man. And not that any man can satisfy the law before God, saving only Christ, no, nor all parts towards man: for no man loveth his neighbour, so fer●●●●ly, as the law of God requireth. Yet S. Paul sayeth we fulfil the law when we give ourselves earnestly and holly▪ as much as lieth in us to work the law. And then our lack & imperfection shall be perfeted & accounted full and sufficient for Christ's sake: he addeth yet an other Commendation of charity The text. Love hurteth not his neighbour. That is to say: he that hath a Christian love cannot hurt his neighbour. By this rule men may know whether they have charity, or not: for in case we diminish the goods of our neighbours whether they be of his body or his soul, or else of his possessions, honour, place, or dignity. Or if we increase not these goods towards all men if we may, there is no charity inus. Or else, if we dymyinsshe not their evils and troubles, as we may, either if we do the evils in any sort by ourselves, or by other, we have no charity in us. By this rule we may now know, whether we love our brothers, or not: & duly examining ourselves we shall see how far we be from charity, and that it is an easy thing to speak and talk of charity, & a very hard matter, to practise and lead our lives according to charity. For if we had as much charity as we profess to have, we should satisfy all the law, as Saint Paul saith. The text. Therefore is love the fulfilling of the law. Meaning by the law, the second table of the. x. commandments, in the which is contained the duty and office of every man, to all manner of persons, of what condition so ever they be. As for the law of the first table, which containeth the religion of GOD, fear, faith, love, prayer, obedience, patience, right use of Sacraments, with such other as appertaineth only unto god, and be the fountain and original of all good works. For here his argument and state is to tell what men should do to men, and in the first table is declared what man should do to god, fully and sufficiently these two former parts, sufficiently declared by Saint Paul he followeth with the third part of the chapter, which containeth an exhortation unto innocency and honesty of life. The third part of the Chapter. The text. BEcause we know the season how that it is time we should awake now out of sleep. Hitherto Saint Paul hath taught how christian men should behave themselves, not only to wards the public person; the King and magistrate, whom they be bound to honour and obey: but also towades private persons, that bear no office whom they be bounce to love. And that the same obedience, to the higher power & love towards all men, may the better preserve & continue, he addeth now an exhortation to honest living, and godly conversation which he taketh metaphorically, or by similitude of the time: Saying, it is meet we should live honestli now for it is time, meaning by the time the season and time, wherein the grace of god in Christ jesus, is preached and opened to the world the which should not give us occasion of wickedness & sin: but rather wake us out of our sleep and to rear us out of sin. Here mark what the apostle calleth sleep, and what too rise and wake out of sleep. Sleep is a stupoure and deadenesse of the mind that resteth, and is a sleep in evil and mischief, and careth not for the law, nor will of God, but will follow religion of will, fantasies, hidolatrye, superstition, ignorance and all ungodly conversation, with out all fear, feeling, or remorse of god's displeasure. In this sleep resteth all Idolaters, obstinate, dronckin, Covetous, envious, seditious, traitorous, adulterous, slanderous, proud, & negligent persons, y● feel not nor repent not, though they be sonk down even to the bottom & very dregs of these evils. From this sleep the gospel of Christ provokith, excitatith and stirrith, if obstinacy have not indurid & made hard our hearts. And would have us to correct & amend ourself & idolatrical iud gement in religion from our wills honesty and obedience, and to a new life, that we might be new creatures in the lord, and to be ready to all service & obedience, both of god and his word, that we might have a true old and patriarchal, prophetical, and apostolical faith, like fear, like love, like obedience of the magistrates, and like charity, towards all men. For all they that walk not in these virtues sleep yet in their sins, and never felt yet the light of the gospel, whoose marvelous nature and condition: saint Paul showeth in the words that follow. The text. For now is our salvation, nearer than when we believed As though he had sa●ed of congruence & decentnes, it is meet that we should now live honestly and godly in all love and obedience, for our salvation is now nearer unto us by the preaching of the gospel, which saveth us by Christ, them it was before time by preaching of the law or philosophy, when we thought to be saved by the ceremonies and works of them. Of this text of Saint Paul, we see what is the nature and condition of all men that then they must trust and hope whiles they be in a false religion, so did the jews seek to Roma, 10. be saved, and required justice of the law. So did the Pharisees and exalt themselves above Christ and his Apostles. Therefore, S. Paul saith here, then when we believed, to say by the works of the law & the doctrine of men, we should be saved. But this faith was an error & lie for we know our salvation to be by the preaching of the gospel. The second, we learn of these words is, that only the gospel showeth & openeth unto us our salvation, & doth not deceive us, & Luke. 14. Roma. 1. therefore it is called the power of god, to all that believe. Let us therefore embrace & receive this only gospel obediently & thankfully, which the lord willed his apostles to teach unto all the world, & willed that their successors should do the same, as they do never almost, the more pity. S Paul tarrieth, and goeth forth with his metaphor and figure, saying. The text. The night is passed, and the day is come nigh. The night is called the time of false doctrine & ignorancy, in which men live naughtily unpunished punished, whereas the true light, Christ and his word is not preached, there the greatest virtue is accounted vice, and vice accounted for virtue, and sins rebuked, are excused and extenuatyd. So is all true judgement taken from the world, for in the m●hte no man can judge colours. In papystry ye see matrimony judged to be incest, the use of god's creatures flesh and such like, to be heresy. Again, manifest Idolatry taken for the honouring of God: monkery for perfit life: Whore doom, for mockery, and ●ot worthy a half penny pardon. etc. The day that saint Paul speaketh here of, is the time wherein the Gospel of Christ opened to the world, the which bringeth not only true doctrine, but also life ever lasting. For Christ is the light of the world. If then Christ the very son and brightness of God, hath illumynated us, we must, saith Saint Paul, diligent lie walk in him, and live an honest and virtuous life, as he exhorteth earnestly in the words that follow. The text. Let us therefore cast away the deeds of darkness, and let us put on the armour of light, as men walking honestly in the day light: not in eating and drinking, neither in chambering and wantonness, neither instryffe and envying.