CERTAIN GODLY, AND MOST necessary Annotations: upon the thirteenth Chapter to the Romans: set forth by the right vigilant Pastor: john Hoper, by God's calling, Bishop of Gloucester. printer's or publisher's device GOD IS MY HELP GOD IS MY HELP. Psal. 7.11. AT LONDN; Printed by Robert Walde-graue, dwelling without Temple-bar, near unto Somerset House. 1583. To my very loving, and dear beloved sellowlaborers in the word of God, & brethren in Christ, WILLIAM JENINS, Dean of the Cathedral Church in Gloucester, 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, Archdeacon's, Officials, Deans, Persons Vicars and Curates, within this the kings majesties diocese of Gloucester, grace, & mercy from the Lord ever living, in the blood of jesus Christ, our only Saviour. IF THE DANGERS AND perils of S. Paul's time, dearly beloved, ministered and gave occasion unto him, for to fear of the loss of such people as then were converted unto the knowledge and understanding of God's holy word, lest by negligence or corrupt doctrine of the Bishops and pastors, they might be seduced and brought into errors 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 else 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 circumspect: not only to keep those in truth, to whom God hath revealed it: But also to win and convert with all prayer, diligence, preaching, and other instruction, such as yet be ignorant and 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 and 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 & 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, and their blood required at our hands. Certain I am, that our sins be the only cause, wherefore 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 & wash away our sins. What the sins of the people be where withal God is thus offended, you that have the oversight of them, know or ye ought to know. I mean not to descend particularly to any sin, lest peradventure I might seem to be timereous and over hardy, to judge more than I perfectly know: or else in naming such sins, as many good simple people have not heard of, might rather learn to augment the evil they know, then to 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, and what vice most to be reprehended in the Church that he serveth. I will leave therefore the unknown evils unto metro the shepherd of every parish, requiring him to mark the sins of the people after, and by the estimation of God's word, and thereby to pender the condition of his people lest that he cause them 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 not 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 13. 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 hearty praying you, and also in God's name, and the king's majesties name command you, that as many as serveth any cure within this Diocese, that can not for lack of learning or exercise, teach or preach himself to the people the like doctrine, that they do every day, read unto the people this 13. 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 given 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 & dangerous offences and sins of the richer sort of people, and also of the poor, both in this shire, and also other the king's 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 chokin●es majesty unto my charge, warning of the judgement and damnation to come before. The rich man so incrocheth, gathereth together, and obtaineth so much into his own hands, that he alone possesseth the earth, liveth thereby, and his poor neighbours ready to die for lack, so that he is brought into Tantalus pain, meat and drink, cattle and corn enough of every side of him, yet shall rather die for laeke then that unsatiable and never contented, covetous persons will price their goods so as poor men, their wives and their children may be able to buy reasonable penniworths of Gods abundant plenty, and riches that he bringeth out of the earth. These men except they repent, cannot 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 King's laws, will neither give nor sell what soever necessity do require. If they would not care for God's word, yet should they have respect to nature and to their country, though the poor man be not a rich man, yet is he a Christian, and thy country man, of whom nature and countryship requireth thee to have compassion. The poor man partly provoked by necessity & need, and partly of unchristian hatred & disdain he hath at his neighbour's wealth and prosperity, conspireth, worketh, provoketh, and desireth by all means to oppress and rob his richer neighbour, and will by force, strength, treason; sedition, commotion, assemblance, and gathering together of such as he is himself, against God's laws, Gods 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 to 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 to take weapons, armour and force against God and his ordinances. In case the King's majesty and the rest appointed to see poor men's causes redressed, will not hearken to their clamour, doubtless the ire and vengeance of God will punish them, and so much the rather, if the people quietly and obediently commend their causes unto him, the which it they do not, they perish eternally. For there is no traitor nor seditious man can be saved, but obedient and 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, their own wrongs. Therefore to keep the people of this Diocese from the displeasure of God and their King, and myself from everlasting damnation. I require you most diligently to teach them this chapter every week, one part of it, the Saturday at evensong: the other, the Sunday at the morning prayer, and the third part, the Sunday at evensong. Thus far ye all well, and God give us grace all, well to discharge our offices commended unto us. Yours with all my heart, Brother and fellow-preacher john Gloucester. To the Christian Reader. _●He office & duty of a christian man, is contained in two parts. The first, that be 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 S. Paul hath fully and sufficiently declared the duty and office of man, towards God: towards the end, he declareth how we may honestly do our duties towards men. Both these offices must diligently be known and exercised. And because a civil & 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 briefly to declare wherein S, Paul in this epistle doth put the religion of the heart of man, towards God: and then we shall the better descend unto such duties and offices, as appertaineth to all manner of persons as well public as private. First, S. Paul perceiveth that the grace and promises of God cannot be known of man, until such time as he be brought to acknowledge and displeasure of his sins. The Physician & Physic be unprofitable unto such as know not that they be sick, as Christ said, Math. 9 I came not to call the i●st, but sinners to repentance. Therefore we must know the wound of our souls, and the 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 and of God's displeasure, and that we bear about in us sin, that always repugneth the spirit, whereby we are ascertained that we be always subject unto sin as S. Rom. 11. Paul saith, be concludeth all men under sin, because he might have mercy upon al. we are all sinners and the reward of sin, Rom. 6. Ephe. 2. S. Paul's conclusion where be saith, we are borne all the children of God's displeasure, is true. How then may we be delivered from this great ire and displeasure? 1. joh. 4. Rom. 5. By the mercy of God the father towards us, that first loved us, or we loved him, whiles we were yet his enemies But what is that, wherewith all we may be annexed and reconciled unto God by his mercy, when there is no good thing in 〈◊〉, but all filthy & sinful? It is jesus Christ, the son of God, most dear beloved, in whom the father is contented, & by whom he is reckon ciled unto all sinners that repent & believe his promises, Mat. 3.17. Ephe. 12. Col. 1.2. Rom. 8. Phil. 2. for the merits & shedding of Christ's blood, his dear beloved son. After that, we see and perceive so great a mercy & pity of our heavenly father, that would not favour nor spare his only son, to die for our redempio, but gave him to the most cruel & vile death of the cross forus, how should not we trust to so merciful a father in all our troubles & adversities, whether they be of body or soul? Why should we not call only upon so merciful a God. Mat 11. If we do thus amend our lives, believe his promises and study a better life, Luk. ●. we shall not only be saved by his mercy, but also glad to serve him, and walk before him in innocency & pureness of life: & also obediently & quietly in the world, give reverence and love to all persons accordingly to whom? honour, honour: to whom love, love: to whom? justice, iustce: to whom mercy, mercy. Unto this christian quietness, reverence, love and fear, doth at the scripture exhort us, & chiefly this present 13. chap. to the Ro. 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 and 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, Majors, Sheriffs, Bailiffs, Constables, and other. Private persons, be such as be subjects, & under these officers. These two persons must be diversly used, & the duty that is due unto the 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. S. Paul in this Chapter is very diligent to teach & instruct us how we should live accordingly in truth and honesty towards them both. The division of the Chapter. Parts. 1 Why the superior powers should be obeyed. Parts. 2 How we be debtor of love to the public person and Magistrate, and to the private person that is a subject, indifferently. Parts. 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 to 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 King appointed by God, of what condition, state or degree, soever they be, as the king himself, is bound to be obedient unto the law, and 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 ought 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 and his Apostles paid tribute, Mat. 17.22. Rom. 13. and other duties unso the Higher powers of the earth. And the powers that here S. Paul speaketh of, be not only Kings & emperors, but also 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 S. Paul commandeth obedience, honour, reverence, and love to be borne. And this is specially to be noted in S Paul, that he saith simply and plainly, we should obey the higher powers to confute, argue, and reprehend those that cloak and excuse their inobedience, cyther for the age of the rulers, or else for conditions and manners of the rulers. And that age dischargeth no man for inobedience, the word of God declareth, how that he was present to help young kings, 2. Chro. 〈◊〉. and to defend them in their under age, as it is to be seen by king Ios●as. Also God punisheth young Kings as often as they walk not after his word, as it is to be seen by Iehoiacim, 1. Chro. 36. that was crowned in the eight year of his age, and within three months and Ten days, for the Sins he committed before God: he was taken prisoner by Nabuchadnezer. Even so was Manasses being of 12. years of age. Neither doth the manners and condition of the Magistrates excuse our inobedience though they be nought For Paul biddeth us look upon the power and ancthoritie of the higher powers: and not upon their manners. 1. Pet. 2. * And S. Peter commandeth the servants to obey their Masters though they be evil. So joseph obeyed Pharaoh, and Christ our saviour Pilate, S. Paul, the emperors of Rome, Caligula and 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: Act. 5. then must * we obey more God than men, and yet not to strive and fight with the Magistrates: but suffer patiently death rather then to offend God: or else our obedience is no thing 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 violent resisting 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 simply without exception be obeyed, except they repugn, and be contrary to the law of nature. Exod. 1. As Pharaohs laws and commandments was to the Midwives, that they should have killed all the men children, that the women of Isralites brought forth. Seeing 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. Exod. 22. In the book of Exodus the people is commanded not too speak evil of the higher powers, read that place, & learn to detest & abhor those runagats that every i● tavern and taphouse, spew out their blasphemous and traitorous talks, Exod. 23.22. against the magistrates, when they should rather look upon their own fa●●ts & study to amend them. And also pray God to do the same in the Magistrates, that it might please him of his great mercy, to amend and redress all things that be amiss. After that S. Paul hath generally commmanded all men to be obedient to the higher powers, he showeth the causes 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, resisteth the ordinances of God. BEcause that naturally there is in every man a certain desire of liberty, and to live without subjection, and all manner of laws, except such as please himself, Saint Paul is not content generally to exhort and command all men to 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 ordinance 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, the Magistrate must be obeyed, except we will say in some respects, God is is not to be obeyed, And of this reason of Saint Paul, we must vote, 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 be called Gods in the holy scripture. Exod. 22. Psal. 82. For no man can come to the office 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 preposserous means, as those do that for a private lucre, or private hatred to other, put up themselves, and pull down those that God hath appointed But such ungodly coming to honour, God suffereth and appointeth for the sins of the people, such evil and dissembling hiporrites to reign. But let the King and Magistrate be as wicked as can be devised & thought, yet is his office and place the ordinance and appointment of God, and therefore to be obeyed. And as it is the subjects duty to obey them, so is it their duty to 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, oughtnot by force nor violence to resist the officer in his high power, yet he should, and is bound 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 S. Paul saith, the higher power to be the ordinance of God, it is very damnable iniquity, that for any private affection, or other unjust oppressions, for any man to depose the Magistrates from their places and honour appointed by God, or else privily or openly, craftily, or violently, to go about to change or alter the state and ordinance of God: and there withal God is sore offended, as it doth appear by the grudging and murmuring of the people against Moses, in the desert, Sam. 8. the which thoughts and conspiracies of the people, against their Magistrate and governor, the Lord punished with Death, Num. 14. and killed them all before they came to 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 appeareth by David, josaphat, 2. Sam. 17.18. and other. And the sedition and treason redounded always to the destruction of the people at length, as is to be seen in Absalon, Architophell, Catlime Brutus, Casius, and other that destroyed not only themselves, but also the people by such treason and disobedience against the ordinance and appointment of God: as ye may see here by the text of S. 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 and peril it is, to resist and disobey God's ordinances. The text. And they that resist shall receive to themselves damnation. A● though he had said, lest ye should think it a light thing, but a trifling matter to withstand and disobey the Magistrates, understand ye that in your so doing ye withstand and fight against God, and therefore ye provoke judgement and vengeance against yourselves, and be culpable and guilty of God's everlasting displeasure, if ye repent not, and give over your obstinate and disobedient rebellion. Here Saint Paul hath set forth the end and success of sedition, Treason, conspiracy, and rebellion, to 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 saint Paul speaketh here, Mat. 26. so speaketh Christ to Peter. He that striketh with the sword, shall perish by the sword, if God's word be true (as it can not be falls) all such as do by thought, word or deed, intent to trouble unquiet change, altar, move or resist the ordinauce 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 S. Paul fourth with the text. The Text. For rulers be not to be feared of such as do well, but of such as do evil. BY these words S. Paul declareth two things. First he warneth the Magistrate of his office, lest when he shall perceive it to be the ordinance of God, and that no man should more resist and contrary it, then to resist and contrary God should wax arrogant and proud, and begin to favour and flatter himself to much under the tittle and pretence of God's power. But God forbidden (saith saint Paul) that the Magistrate should think any such thing, he should remember rather that he is appointed to his place to defend, help, & preserve such as be good, and punish such as be nought & 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, Exod. 18. Num. 27. Deu. 1.16. and 17. 2. Par. 39 Psal. 72.82.101. but to use indifferency & justice, with all indifferently, without exception of people: as ye may read in the holy scripture. The second part of S. Paul's words commendeth the Magistrates for their utility and commodity in the common wealth because that by their authority evil doers among the people are punished and corrected: that honest and 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 and pains under God, we eat, hear the word of God, labour, bring up youth, househouldes be in quietness, the goods thereof, with Cities, Towns, and Villages of the realm. These commodities be great, and worthy of thanks, especially to God, and then to the higher power, Saint Paul followeth his purpose with these words, The Text. Wilt thou be without 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 well doer. And whereas 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 to be ordered and ruled after the order and appointment of God. The other fear is annexed with spite, hatred, envy, & disdain, the wisheth there were no order, law, nor Magistrates, and those that be to destroy them, o● 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 S. 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, Lu. c. 10. contemneth and disobeyeth God. And so saith 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 to take heed, he do nothing but as the minister of God, to rule and govern after his word. Deu 17. ●. Cor. 4. For this God requireth of him that he be a faithful minister. And whensoever he begin to wax lofty, haughty, arrogant and proud, let him remember S. Paul's words, that he is but a minister. And where as S. Paul saith, the magistrate is ordained for the wealth of the people: he must take heed of the end where unto he is appointed, & be in need as God would him to be, a wealth and salvation of the people, to defend just causes and to condemn such as be unjust, to remove false and superstitious religion, and to plant true and godly religion, to maintain such as profit the Church and flock of Christ, and to remove such as hinder and deceive them. S. Paul now prosecutetd his matter, and showeth who should fear the higher powers, with these words. The Text. If thou do evil, then fear, for he beareth not a sword for nought: but he is the minister of God, to take punishment of them that do evil. Even as S. Paul saith here, that the cause of fear to 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 & execute the sword, as the sins of the people require, to 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 and higher power. For God commandeth him to punish, Exod. 23.22. Livit. 19.20. Deu. 19 and not to favour such evil and naughty persons. It is very divilishnes to accuse the Magistrates of evil doings, when they punish or put to death evil doers seeing in their thy doing, they be none other but God's Ministers. And where as the scripture forbiddeth punishment and 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 condemneth. For he is as saint Paul saith, a Minister of God, who never saveth one, and condemneth the other in like causes. Saint Paul when he hath sufficiently deelared the dignity and honour 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 commaandement 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, & that for many causes. First because the magistrate is the ordinance of God, then because disobedience & breaking of God's law, troubleth the public & common peace, & giveth other stomach & encouraging to disobey. All these evils followeth disobedience, the which of conscience we are bound to eschew & avoid. There be some so indurates past grace, the think themselves not bound to obey this order and higher power, appointed & commanded of God: but doubtless those shall perish with their captains, as A●chi●●phel 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 & soberness used, as should be without all violence, force and rebellion. As Peter and john used, saying. God is more to be obeyed then man. And so in saying of truth, they continued in the truth, without moving of sedition and suffered death for the truth, as Fabian and Cyprian, holy martyrs, and records of God, suffered in Africa, under Decius the Emperor of Rome. How we are bound in conscience to obey them. S. Paul declareth further, 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 pay tribute unto them, but seeing we ought to pay tribute, Taxes and subsidies we know they do defend us against all force, violence, and wrongs of our enemies. Therefore tribute is a note and knowledge of our obedience, which we must pay willingly 〈◊〉 gladly of duty as Christ saith, give unto God, the which is Gods, and to the emperor, that which is the emperors. S. 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 and 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 into all mischief, when they wanted a lawful Magistrate and superior power, and every man did as it seemed best in his own eyes. And in the Prophet Esay, Esay. 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 always take heed that virtue & good men be commended, and evil men with sin and disobedience punished. 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, to whom honour pertaineth. WHen S. Paul hath sufficiently told us our duties to the higher power, he descendeth from that particularity, and one sort of persons to a generality, how we should do our duties to all manner of persons. First generally he saith, we should give every man his due. Then numbereth he certain kinds and particulars of duties. Tribute we own to kings and Magistrates, that must we faithfully pay, or else the with holder's commit theft, & therefore Christ paid tribute. Custom is the revenues or profits 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. 1. Pet. 2. Exod. 20. Arise to a hoar head. 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 prefereth altogether so 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 much of duties, contracts, of buying, lend, 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 than though he were a subject himself, what so ever thing agreeth with charity is good. What so ever agreeth not with Charity, is evil. But many men can not tell what charity is. And therefore it is no marnaile though all their doings be against charity. Charity is a fervent desire & earnest study to do well unto all men, yea, even with the hurt of him that doth it, if necessity so requireth, as S, Paul teacheth. And S, John saith, christ gave his life for us, and we ought to give ours, for our brothers. The effects, properties, Phil. 2. and conditions of this charity S, Paul showeth, and saith, Charity suffereth, 1. joh. 3. 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. Thus S, Paul declareth that we be debttours 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 jesus, charity maketh us servants to our neighbours for the love of Christ. S. 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 another, 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 forth, (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 observeth her, fulfilleth the whole law, meaning the law that appertaineth for the duty and offices to be done between man, and 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 fervently, as the law of God requireth. Yet S, Paul saith we fulfil the law when we give ourselves earnestly & holy, as much as lieth in us to work the law. And then our lack & imperfection, shall be profited and 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 can not hurt his neighbour. By this rule men may know whither 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 in us. Or else, if we diminish 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: and 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, and 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 S. Paul saith. The text. Therefore is love the fulfilling of the law. MEaning by the law, the seco●● table of the ten Commandments, in the which is contained the duty and office of every man, to all manner of persons, of what condition soever 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 Text. Because we know the season, how that it is time we should awake now out of sleep. HItherto S. Paul hath taught how christian men should behave them selves, not only towards the public person the King and Magistrate, whom they be bound to honour & obey: but also towards private persons, that bear no office whom they be bound to love. And that the same obedience, to the higher power and 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 honestly 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 and 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 to rise and wake out of sleep. Sleep is a stupor and deadness 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, idolatry, superstition, ignorance, and all ungodly conversation, without all fear, feeling, or remorse of God's displeasure. In this sleep resteth all idolaters obstinate, drunken, covetous, envious seditious, traitorous, adulterous, slanderoous, proud, and negligent persons, that feel not, nor repent not, though they be sunk down even to bottom and very dregs of these evils. From this sleep the gospel of Christ provoketh, exeitateth & stirreth, if obstinacy have not endured and made hard our hearts And would have us to correct & amend ourself, and idolatrical judgement in religion from our wills, to honesty and obedience, and to a new life, that we might be new creatures in the Lord, and to be ready to all service and 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, whose marvelous nature and condition, S. Paul showeth in the words that follow. The Text. For now is our salvation, nearer than when we believed. AS though he had said of congruence and decentness, 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, than 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 S. Paul, we see what is the nature and condition of all men, Rom. 1. that then they must trust and hope whiles they be in a false religion, so did the jews seek to be saved, and required justice of the Law. So did the Pharises, and exalt themselves above Christ and his Apostles. Therefore, Saint Paul saith here, then when we believed, to say by the works of the Law and the doctrine of men, we should be saved. But this faith was an error and 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 and openeth unto us our salvation, and doth not deceive us, Luk. 24. Rom. 1. and therefore it is called the power of God, to all that believe. Let us therefore embrace and receive this only gospel obediently & thankfully, which the Lord willed his apostles to teach unto all the world and 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, & the day is come nigh. The night is called the time of false doctrine and ignorancy, in which men live naughtily unpunished, where as the true light, Christ and his word is not preached, there the greatest virtue is accounted vice, & vice accounted for virtue, & sins rebuked, are excused & extenuated. So is all true judgement taken from the world, for in the night no man can judge colours. In papistry ye see matrimony judged to be incest, the use of God's creatures flesh & such like, to be heresy. Again, manifest idolatry taken for the honouring of god: Monkery, for perfect life: Whoredom, for mockery, and not worthy a half penny pardon, etc. The day that S. Paul speaketh here of, is the time wherein the gospel of Christ is opened to the world, the which bringeth not only true doctrine, but also life everlasting. For Christ is the light of the world. If then Christ the very son and brightness of God, hath illuminated us, we must saith S. Paul diligently walk in him, and live, an honest and virtuous life, as he exhorteth earnestly in the words that followeth. 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 & drinking, neither in chambering and wantonness, neither in strife and envying. THis exhortation of S. Paul, consists in two parts, in the one, he showeth what we should not do, in the other, what we should do. The first, what we should not, exhorting us to cast of the works of darkness. These works be the sins, we should be ashamed to do openly, and in the sight of the world: and so they be called the sins of darkness, because they love darkness, therefore Christ saith, this is the condemnation, the light is come into the world, and men loveth darkness, than light: their works were evil: every man that doth evil, hateth the light, and cometh not to the light, lest his works should be rebuked. Such works pleasant unto darkness, S. Paul here willeth us to cast away. And the thing that we cast away we have not. As many therefore as tarry in these sins, as long as he tarrieth, he is no Christian man. The first thing that he exhorteth us to do, is to put on the armour of light, that is to say, to work good works, of the which we should not be ashamed, neither before God, neither man: but boldly & honestly to walk in them. S. Paul calleth the first works of a christian man armour, by the name of war, because a christian man's life, is a perpetual and a continual fight, and battle against the Devil, the world, the flesh and sin: the crafts of the devil be marvelous subtle, and dangerous, in case our hearts be not well fenced with fruits in Christ jesus, and with fear we should be overcome. And if he so do no remedy, except we repent, we shallbe the everlasting enemies of God, If in Christ we resist and overcome, we shall have in him all the glory and honour that he hath won in heaven for us, S. Paul anexeth three capital & dangerous evils, that we must eschew, The first that we beware of inordinate eating & drinking, Here is the abuse of meats and drinks forbidden, and not the meat and drink itself. From the which vices Christ himself exhorteth us, Luk. 22. Elai. 3.28. Pro. 23. and Esay the Prophet, and Solomon in his proverbs. The other Capital evil, is incontinent and unchaste living, by the which words, he condemneth all schortation, adultery, and whoredom, 1. Cor. 6. Ephe. 5. and all uncleanliness. And in removing of these incontinences he commendeth chaste & pure matrimony between man & wife The third capital evil that we must avoid, is strife and contention: against the which writeth S. james, Cap. 3. the which riseth many times of the bitter zeal of him that is admonished for his faults, against him that admonisheth. How much this vice is contrary unto charity, S. Paul showeth, when he saith, if the one of you bite the other, take heed one consume not the other. Where such contentions & strifes be, there is no charity, S. Paul after these evils returneth again to that we should do, saying. The Text. But put ye on the Lord jesus Christ. TO put on a thing figuratively taken, is exactly and studiously to follow and to pursue a thing. So he doth on Hercules' person, that expresseth and showeth forth the facts of Hercules. So to put on Christ, is to accommodate and apply our faith & works to the example of his life & doctrine, as he biddeth us to believe, so to believe: as he biddeth us to work, even so to work: and not to follow our own imagination. S, Paul concludeth the Chapter, with a lesson which we should avoid and eschew. The Text. And do not the cares of the flesh, to fulfil them. THat is to say, do not the thing that the flesh suadeth and would have thee to do, neither live not after the affection of the flesh. This is the sum and conclusion of a Christian life, that we follow not the lusts and desires of our corrupt nature. The necessities of our flesh, we must help, that it may serve us, and not we it, as the Lord give us grace to do. Amen.