[Godly and most necessary annotations in ye .xiij. chapyter too the Romaynes] Hooper, John, d. 1555. 1551 Approx. 48 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A03631 STC 13756 ESTC S116553 99851769 99851769 17060

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 Early English books online. (EEBO-TCP ; phase 1, no. A03631) Transcribed from: (Early English Books Online ; image set 17060) Images scanned from microfilm: (Early English books, 1475-1640 ; 711:04) [Godly and most necessary annotations in ye .xiij. chapyter too the Romaynes] Hooper, John, d. 1555. [64+] p. J. Oswen, [Worceter : 1551] Title and imprint from STC. Signatures: A-D+. Imperfect; lacks title page and all after D8. Reproduction of the original in the British Library.

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 eng Bible. -- N.T. -- Romans XIII -- Commentaries -- Early works to 1800. 2005-03 Assigned for keying and markup 2005-04 Keyed and coded from ProQuest page images 2005-05 Sampled and proofread 2005-05 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion
¶ To my very louynge and dere beloued felowlabourers in the worde of God, and brethrē in Christ, William Ienyns Deane of the Cathedrall church in Gloucestre, Ihon Williams, doctour of the lawe, and Chauncelour and to the rest of all the churche appoynted there to serue the lyuinge God, with al other, Archedeacons Officiales, Deanes, Per • ons, • y • ars and Curates, wythin this the Kyngs Maiesties diocese of Gloucestre, grace, and mercy from y• lord euer lyuyng in the bloud of Iesus Christe, our onely Sauyoure.

IF the daungers and perylles of Sayncte Paules tyme, derebe loued▪ mynistred and gaue occasion vnto hym, for too • eare of the loste of suche people as then were conuerted vnto y• knowledge and vnderstanding of goddes holye worde, least by neglygence or corrupt doctrine of the bisshops & pastours, they might be seduced and broughte into erroure, doutles the daungers of thys oure tyme, that be not onely to be feared, least such as knowe the truthe, be by errour seduced and brought from y• truthe, or • ls by continuaunce in vngodly lyfe, continue in the truth in vaine▪ but also that the most part of people be yet ignorant and not conuerted vnto y• truthe, shuld minyster and yeue occasyon vnto vs a great deale more to be vigilant and circum spect, not onely to kepe those in truth, to whome god hath reue led it: but also to winne and con • ert with all prayer, diligence, preachyng, and other instruction, such as yet be ignoraunte & out of the way, vnto the truthe and knowledge of gods worde. And so muche y• rather because we se by experience, and also fele it in our selues, that the iust god is offended & angrye wyth our synnes, and wyll not be contentyd wt these troubles, miseryes and crosses that alredye he layeth vpon vs, but doeth doutles prepare and make readie many more and more greuouse. Our office therfore is to be dilygent and circumspecte for the people of God, and nowe the hande of god beynge stretched furthe, to admonysh the flocke committed vnto our charges in tyme, least they die, & their bloud required at our handes. Certeyn I am y• our sinnes be ye only cause, wher fore this moste iust god is offended, and certeyn we be that the only way and meanes to please and quiet him again, is to leaue and wasshe away oure synnes. What the synnes of ye people be where with all god is thus offē ded, you that haue y• ouersyght of theym, knowe: or ye oughte to knowe. I meane not too descende particularly to any sinne, leaste paraduenture I myghte seme too be temerous and ouer hardye, too iudge more then I perfitly know, or els in naming suche sinnes, as many good simple people haue notte heard of, might rather lerne to augment the euyll they knowe, then too lerne the good, they know not. It is the duety of euerye good pastoure and curate, dilygently to searche and knowe what vertue is most mete to be commended, & what vyce most to be reprehended in y• church yt he serueth. I wyl leaue therefore the vnknowen euils vnto me, to the shepeherd of euery parish, requiryng hym to marke the synnes of the people after-and by the estimation of gods word, & therby too pondre the condytyon of his people, lest that he cause thē and do the same hym selfe, swalowe a Camel, and be choked wt a flee: leape ouer a blocke, and stomble at a strawe. Before all things, se that the people know theyr commaundementes, and the workes thereof, appertayning vnto god in the fyrst table, that they honour no wrong nor false god, nor yet the true god, a wrong waye: but as he hath cō maunded hym selfe, in the olde Testamente, and the newe. And alsoo that they auoyde all suche synnes, faultes, and dysobedyence, as be contrary to the commaundementes of God, in the second table. And for a help vnto you, and also to the people in this behalfe, I haue set furth here the. xiii. Chapyter of S. Paule to the Romaynes, whyche intreateth of all the seconde table, and dewtye of a chrystian manne, howe he should vse hym selfe with, and towardes al sortes of people. Most hartily praiing you, and also in gods name, and the kinges maiesties name commaunde you, that as many as serueth any cure wtin this diocese, y• can not for lacke of learning or excercise, teche nor preache hym selfe too the people the lyke doctryne, that they doo euerye Saterdaye and Sonnedaye, reade vntoo the people thys. xiij. Chapyter, as I haue here set it furth, that the people may learne to knowe, loue, and fear the better the kinges Maiestie, and other suche magistrates as be by hym appoynted ouer the people. And all suche as God hath yeuen grace of preachynge vnto, in theyr sermons, shall oftentymes inculcate and perswade thys argumente and rule of obedience vnto the people. And the cause why, I haue written in this Chapiter, more then an other, and thinke it very expedyent to be now taught vntoo the people, is the greate and daungerous offences and synnes of the rycher sort of people, and alsoo of the poore, both • n thys shiere, and other the kin • es Maiestyes, in this realme. And certayne I am, that bothe of theym shall dye eternallye, yf they amende not. Wherfore to delyuer my soule, I geue suche as be commended by god and y• kings Maiestie vnto my charge warning of the iudgement and dampnatiō to come before. The ryche man so incrochith, gathereth together, and obteyneth so muche into hys owne handes, that he alone possesseth y• earth lyueth therebye, and hys poore neyghboure readye too dye for lacke, so that he is brought into Cantalus paine, meat & drinke catel and corne inough of euery syde of hym, yet shall rather dye for lacke then y• vnsatiable and neuer contented, couetouse persons wyll price theyr goodes s • • s poore men, theyr wiues and theyr Chyldren maye be hab • to by resonable peniworthes o • Goddes aboundaunte plentye and riches that he bringeth out of the earth. These men excepte they repente, can not be saued, nor be partakers of the merites of Christes passyon. For God would the riche to geue vnto y• poore, But oure men that care neyther for god nor the kynges lawes, wil neyther yeue nor sell what so euer necessite do require. If thei wold not care for goddes word, yet should they haue respect to Nature and to there countreye, thoughe the poore man be not a ryche man, yet is he a Christian, and thy countrey man, of whom nature and countreyshyp requireth the to haue compassion. The poore manne partlye prouoked by necessetye and nede, and partelye of vnchrystyan hatred and dysdayne he hathe at hys neyghboures wealthe and prosperitye conspyryth, worketh, prouoketh & desyreth by al meanes to oppresse and robbe his richer neighbour and wyll by force, strengthe treason, sedytion, commotyon, assemblaunce, and gatheryng together of suche as he is him self agaynst goddes lawes, goddes ordinaunces, Magistrates, and superioure powers, take awaye and vsurpe euery mans goods, he careth not howe. Not remē bryng the iudgemente and terrible dampnation of god, for his so doing, and that it is his bounden duetie too suffer and beare suche neades and necessities, as god layeth vpon vs for our synnes. And that vpon payne of hell fyre, noo manne shoulde reuenge hys owne wronges, but commend him selfe to god, who can and wyll heare the prayers of the poore in theyr troubles and neades. And that they shoulde offer theyr supplycatyons to the Kynges Maiestye, and to suche other as be appointed for the redresse of suche oppressyon and wronges: and not too take weapons, armoure and force agaynste GOD and hys ordynaunces. In case the Kynges Maiestye and the rest appoynted too see poore mennes causes redressyd, wyll not hearken too theyr clamoure, doutles the Ire & vengeaunce of god wyll punysshe them, and so much the rather if the people quietly and obediently cōmend their causes vnto him, y• whych yf they do not, they perishe eternally. For there is no traytoure nor sedityous man can be saued but obediente & quiet men shall inherit the kingdom of heauen, and suche as suffer wrong, and not such as do wrong, or intend to reuenge by strengthe, they • own wrongs. Therfore to kep • the people of thys diocese from the displeasure of god and thei • kyng, and my selfe from euerlasting dampnatiō, I require yo • most dilygently to teache them this Chapiter euerie weke, o • part of it, the Saterday at E 〈…〉 song: the other, the Sonday 〈…〉 the morning praier, and y• thir • part, the sonday at Euensong Thus fare ye al wel, & god ye • vs grace all, well too dyscharg our offices cōmended vnto v • ¶ Yours wyth all my heart, brother and felowpreacher.

Ihon Gloucestr •
¶ Annotations in ye .xiij. Chapiter to y• Romaines. ¶ The Prologe.

THE office and duetye of a christian man, is conteined in twoo partes. The firste, that he use himselfe aryght and reuerently with God. The second, that he vse hym comely and honestly wt man. In the Epistle to ye Romaines from ye beginning Sainct Paul hath fullye and sufficyently declared the vnty and offyce of man, towards god: towards the end, he declareth how we may honestly do our duetyes towardes men. • othe these offices must dilygentlye be knowen and exercised. And because a Ciuyle and outwarde lyfe, seme it neuer so honest, is mere and verye hipocrisie, and can not please god, except the mynd and soule inwardly be well affected towards hym, I thinke it conuenyent brieuely to declare wherin Sainct Paule in this Epystle doth put the religyon of the heart of man, towardes GOD: and then we hall the better descend vnto suche dutys and offices, as appertaineth to al maner of persons as well publyque as pryuate.

Fyrste, Sainte Paule perceyueth that in grace and promises of God can no • be knowen of man vntyll suche tyme a 〈…〉 he be brought to acknowledge and dyspleasure of his sinnes. The phisition an 〈…〉 phisicke be vnprofytable vntoo suche a 〈…〉 knowe not that they be sicke, as Christ • sayd, I came not to call the iust, but synn •• sMathe. 9. to repentaunce. Therfore we must know the wounde of our soules, and th • syckenes of synne, before we can get any profyt by the grace of God. We must confesse that all men and women, except Christ, are borne the chylderne of ire an • of goddes dyspleasure, and that we bea • aboute in vs synne, that alwayes repu • neth the spiryt, whereby we are acertayned that we be alwayes subiect vnto sy as Sainte Paule sayth, he concluded • Roma. 11. men vndersinne, because he might ha 〈…〉 mercy vpon al. Seing we be al sinnersRoma. 6. the reward of sinne, is death, Saint Paules conclusyon where he saythe, we ar • Ephesian. 2 borne al the chylderne of Gods dysplesure, is true. Nowe then may we be de •• uered from thys great Ire and dysple • sure?1, Ioan. 4, Roma, 5. By the mercy of god the father rewardes vs, that fyrste loued vs, we loued hym, whiles we were yet his enemyes. But what is that, where with all we may be annexed and reconciled vnto god by hys mercye, when there is noo good thyng in vs, but all fylthy and sinnefull? It is Iesus Christ, y• sonne of god, moste • erebeloued, in whome the father is con • ented, and by whom he is reconciled vn to all synners that repent and beleue hisMath. 3. 17. Ephe. 1. 2. Col. 1. 2. Roma. 8. Philip, 2. • romyses, for the merites and shedynge of Christes blud, his derebeloued sonne. After that, we se and perceyue so great a mercy and pitie of our heauenly father. y• would not fanoure nor spare hys onelye sonne, to die for our redemptiō, but gaue hym to the most cruell and vyle death of • e crosse for vs, how shuld not we trust 〈◊〉 so mercyfull a father in all oure troubles and aduersityes, whether they be of •• die or soule? Whye should we not callMath. 1 • . onely vpon so mercifull a god? If we do 〈…〉 us amend our liues, beleue his promy ••• , & study a better life, we shal not one •• Luce▪ •• ve saued by his mercy, but also glad to ••• ue hym, and walke before him in inno ••• cie and purenes of life: and also obedi •• tly and quyetly in the world, yeue re •• rence & loue to all persons accordingly to whom honoure, honoure: to whome loue, loue: to whō iustyce, iustice: to whō mercy, mercy. Vntoo this christian quyetnes, reuerence, loue and feare, doth all the scripture exhorte vs, and chiefly thys presente xiii. chapiter to the Romaynes. For the vnderstanding wherof the better, I note at the beginning a certain dyuersitie and difference of persons. There be, and euer hath bene some publike persons, & some pryuate persons. Publyke persons, be those that beare ony offyce, rule, regiment or Dominion, in a cōmon wealth, as a kyng with all his iustyces, Maires, Sheriffes, Baylynes, Constables, and other, Priuate persons, be such as be subiectes, and vnder these officers. These two persons must be diuersely vsed, and the duety that is due vnto y• one is not due vnto the other in ciuell respectes. And seing we must lyue with bothe these persons and states appointed to be in the world by almighty God, Saincte Paul in this chapiter is very diligent to teache and instructe vs howe we shoulde lyue accordingly in trueth and honestye towardes them bothe.

¶ The diuision of the chapiter

Partes. 1 ¶ Why the superyoure powers should be obeyed. 2 How we be debtors of loue to the publyke person & Magistrate, & to the pryuate person that is a subiecte, indyfferentlye. 3 Conteyneth an exhortatyon to innocencie and honestie of life, that the truth being once knowen and receiued, euery man shuld abstayn and kepe him self frō filthynes and vncleane lyfe.

☞ The first part, concerning the obedyence of ye Magystrates.

The texte. LEt euery soule submit him selfe vnto ye autoritie of the higher powers.

SAint Paul pronounceth generallye, that euerye soule, that is too say, euery man shuld be obedyent vnto the hygher power. In a kyngdom, and monarchie, where one is appoynted to rule all the subiects of y• same realm, are bound to obey the one kyng appointed by god, of what conditiō, state or degre, so euer they be, as the king him self, is bound to be obedient vnto the lawe, & vnto God, where as the lawes be not contrary to ye law of god and y• lawe of nature. And here is no exception to be made. No man in a kyngdom is or ought to be priuileged or exempt from y• obedience of the kynge, which is the hygher power. And the ecclesiasticall lawes that do exempt and priuelege ony spirituall (as they be called) or temporal person frō this general rule Euery man be obediente to the higher power, is damnable and hereticall: manifestlie condemned by the worde of God. For Christ & his apostles paied tribute,Mat. 17. 22. Roma. 13. and other dutyes vnto ye higher powers of the earthe.

And the powers that here Saint Paul speaketh of, be not onely kynges and Emperours but all such as be appoynted to ony publike office and common regymente, eyther for a kynge, where as is a kyngedome, or in the place of a kynge, where as y• state of the commune wealth is noo monarchye, but a rule and dominion, commended to many To all these Saint Paule commaundeth obedience, honour, reuerence, and loue too be borne. And this is specialli to be noted in Saint Paule, yt he sayth symple and playnly, we should obey the hyhher powers to confute, argue, & reprehende those that cloke and excuse their inobedyence, eyther for ye age of the rulers, or els for condytyons and maners of the rulers. And that • ige dischargeth no man for inobedience, the worde of god declareth, howe that he was present • . Paral. 21. to helpe yonge kinges, and to defende them in theyr vnder age, as it is to be sene by kynge Iosias. Also God punyssheth yonge kynges as often as they walke not after hys word, as it is to be sene by Iehoiacim that was crowned in ye eight yere of his age, and wt in thre monethes and tenne dayes, for the synnes • . Paral 36. he cōmytted before god, he was takē prisoner by Nabucadnozor Euen so was Manasses beyng of. xii. yeres of aige. Neyther doth the maners & condition of ye magistrates excuse our inobedience, though they be nought. For Paule byddeth vs loke vpon the power and autoritie of ye hygher powers: and not vpon theyr manners. And S. Peter • . Peter, • . commaundeth the seruauntes to obeye their maisters though they be euil. So Ioseph obeied Pharao, & Christe our sauyour Pilate, Saint Paul, the Emperours of Rome, Caligula & Nero. And whē S. Paule cōmaundith vs to be obedyent, he meaneth not only we should speake reuerentlye and honorably of ye higher power, or make curtesye vnto him, but to obey the lawes set furth by the powers, except they commaund things against gods lawes: then must we obey more god then mē, & yet not toActes, 5. striue and fight wt the magistrates: but suffer pacientlye death rather then to offende God: or els oure obedience is nothinge but hipocrisie and dissimulation Who wold accept his own childes making of curtesy, when all his factes be contrary to his cō maundemente? What Maister would be content, or thinke his seruant did his duty in putting of his cappe, and in his doing cō temneth all his maisters lawes and commaundementes? The lawes of a magistrate be of two condytyons and sortes: eyther they concerne God, or man. If they concerne or appertayne to god, either they be according to the word of god, or contrary to ye word of god. If they be according to ye word of god, of necessitie and bondage, vpon payne of dampnatyon, they muste be obeyed. Yf they be repugnaunt to the worde of god, they shulde not be obeied. Yet rather shuld a man suffer deathe, then to defende hym selfe by force and violente resystinge of the superyour powers, as Christ, his Apostles and the prophetes dyd.

If the lawes concerne and appertayne vnto man, and vntoo thinges Ciuil, they must simple wythout exceptyon, be obeyed, except they repugne, and be contrary to the lawe of nature. As Pharaos lawes & commaundementeExod. 1. was to the midwyffes ye shuld haue killed all ye men chyldren that the women of Israelites broughte furthe. Seynge Saincte Paule commaundeth vs to gyue obedyence vnto the higher powers, howe muche be these men worthy hell fyre, that resyste theym both wyth hand hearte, and tonge. In the boke of Exod. the people is cōmaundedExod. 22. not too speake yuell of the hygher powers, rede the place and lerne to detest and abhorr • those renneagats that in euer tauerne and tappe house, spewoute theyr blasphemous & trayterous talkes, agaynst the magistrates, when they should rather loke vpon their owne faultes, and studie to amende the • And also praye God to doo the same in the magistrates, that 〈◊〉 myght please him of his great mercye, to amende and redresse all thyuges that be amysse.

After that Sainte Paule hath generally commaundid all me too be obedyente to the hyghe powers, he shewyth the cause wherfore they shuld be obeied.

The texte. For there is noo power saith he) but of god. The powers that be, are ordeyned of God. Whosoeuer therfore resysteth power, resistyth the ordinaunces of GOD.

Because that naturally there 〈◊〉 in euerye man a certayne de ••• r of libertie, and to lyue wythout subiection, and all maner of lawes, excepte souche as please him selfe. Saynte Paule is not contente generally too exhorte and commaunde all men too obedience of the hygher powers but yeuyth manye greate and waighty causes, wherfore men shuld be obedyente and in subiectyon vnto them.

The first is because the office of a magistrate, is ye ordinaunce • of god: and seing al the ordinaunces and powers of God, are to be obeyed, necessarely it foloweth that with out all tergiuersation, hipocrisye, and collusyon, yt the Magistrate must be obeied except we wil say in some respectes god is not to be obeyed. Of this reason of Saint Paule, we must note, fyrst the dignitie and honour of a publike persō, that hys office and place is the ordinaunce and appointment of god And therfore the MagystratesExod. 22. Psalme. 82. be called goddes in ye holy scripture. For no man can come too the offcie of a magistrate, but by the permission and sufferaunce of God. Many tymes some persons come vntoo the place of a ruler, by false and preposterous, • eanes, as those do that for a • riuate lucre, or priuate hatred 〈◊〉 other, put vp thēselues, and pull doune those that god hath appointed. But suche vngodly • ummyng to honour, god suffereth and appointeth for the synnes of the people, such euell and discēblyng hipocrites to reigne But let the king & Magistrate be as wicked as can be deuysed and thought, yet is his offyce & place the ordinaunce & appointment of god, and therfore to be obeyed. And as it is the subiectes duety to obey them, so is it their dutye too watche and be circumspecte, that they trouble nor vnquiet any thyng in theyr offyces contrarie to the worde of God, whose officers they be. In case they doo, although the Subiectes maye not, nor vpon payne of eternall dampnatyon ought not by force nor violence to resyst the offycer in hys high power, yet he shuld, and is bond to thyncke hym selfe, that God can and wil as wel reuenge the abuse of his office in him, as punysshe the subiecte for the dysobedyence of his ordinaunces towardes the hygher power.

If it be true that Sainte Paul sayeth, the hygher power to be the ordinaūnce of god, it is verye damnable iniquitie, that for any priuate affection or other iniust oppressyons for ony man to depose the magistrates from their places and honoure appoynted by god, or els priuilie or openly, craftely, or violentli to go about to chaunge or alter, y• state and ordynaunce of God: and there wythall God is soore offended • s it doth appere by the grudynge and murmurynge of theSau •• cl, 8. People agaynste Moses, in the deserte, the whyche thoughtes and conspiryces of the people, agaynste their Magistrate and gouernoure, the Lorde punysshed wyth deathe, and kylledNu • e, 14. theym all before they came too the lande of Canaan. For euen as Kynges and Magystrates be appoynted and ordeyned of God▪ euen soo be they alsoo defended by hym, as it appeared by Dauid, Iosaphat and other. And the sedition and treason redounded alwaies too the destruction of ye people at lengthe, as it is to be seene in Absolō Architophel, Catilme Brutus,2. Samuel▪ 17. 18. Cassius, and other that destroyed not onely the selues, but also people by suche treason and disobedience against y• ordynaūce▪ and appoyntment of god: as ye maye see here by the texte of Sayncte Paule that folowyth which is his seconde cause why the higher powers shulde be obeyed. And as he sayd first, they shulde be obeyed, because theyr place and autoritye is the ordynaunce of god: so now in hys seconde cause he sheweth, what great daunger & perill it is, too resyste and dysobaye Goddes ordyaunces.

The texte. And they that resyst shal receiue to thē selfes damnation.

As thoughe he hadde sayde, lest ye shulde thynke it a lyghte thyng, and but a trisfelyng matter to wythstand and dysobeye the magistrates, vnderst and ye y• in your so doing ye withstand and fight against god, and therfore ye prouoke iudgement and vengeaūce agaynst your selfes, & be culpable and gylty of gods euerlastynge dyspleasure, yf ye repent not, and yeue ouer your obstinate & disobedyent rebelly on. Here Saynte Paule hath set furth the end and successe of sedytion, treason, conspyracie, & rebellyon, too saye, destructyon both of bodye and soule. Whoo is hable to contende and fighte wyth God, and ouercome him? Is not he onely almightye, and onely strength?

Absolon with a thousand traitours against one true subiecte preuailed not against his father Dauyd, but dyed the death of a traytoure. Euen so dyd those whom before I named. And as S. Paule speketh he • e, so speaketh Christ to Peter. He y• strikethMath. 26. with the swerd shal perish by the swerde, if gods word be trewe (as it can not be false) all such as do by thought, word, or dede intend to trouble, vnquiet chaunge, aulter, moue or resyste the ordinaunce of god, which is the Magystrates and hygher powers, must nedes of necessite perysshe, as well in this worlde as in the world to come, excepte they repente, and ceasse from doynge of yuell. Nowe goyth Saynt Paule fourth wyth the terte.

The texte. For rulers be not to be feared of such as do well, but of suche as do cuyll.

By these wordes Saynt Paul declareth two thynges. Fyrste he warneth the Magystrate of hys offyce, leaste when he shall perceyue it to be y• ordynaunce of god, and that no man should more resiste and contrary it, thē to resyste and contrarye God, shuld ware arrogante & proude and beginne to fauour and flatter hym selfe to mouche vnder the title and pretence of Gods power. But God forbyd sayeth Saynte Paule, that the magystrate shoulde thynke ony suche thynge, he shoulde remember rather that he is appoynted to hys place to defende, helpe, and preserue souche as be good, and punysshe souche as be noughte and euyll. Thys commaundemente dyd GOD commaunde to the hygher powers in the commune wealthe of the Israelites, and that they should not lyfte vp theyr hertes aboue their brothers, but to vse indyfferencie and iustice, wyth all indifferently, wythout exceptyonExod. 18 Nume. 27. Deu. 1. 16. and, 17. • , Par. 39. Psal. 72. 82. 108. of persons: as ye maye reade in the holy scripture.

The second parte of Sainte Paules wordes commendith ye magistrates for their vtilitye & cōmoditye in y• cōmune wealth, bycause that by their autoritye yuel doers amonge the people are punyshed & corrected: that honeste & true men may lyue in rest and quietnes. And for thys commodytie and necessarie vse we be bound to obey them. For through their diligence, labour & paynes vnder God, we eate, heare the word of god, laboure, brynge vp youth, householdes be in quietnes, the goodes ther of, with Cities, townes, and villages of the realme. These commodities be great, and worthy of thankes, specially to god, and then to the hygher power.

Saint Paule foloweth his purpose with these wordes.

The texte. Wylte thou be Wyth out feare of ye hygher power? do well then, and so shalt thou be praysed of them.

Where as before he said ye high power was a fear to euil doers in these words he sheweth, how mē may be wtout fear of the magistrates, to saye, if men do wel, for well doing pleaseth goddes order, and goddes order beyng pleased, feareth not, nor punyssheth ye weldoer. And where as Saint Paule speaketh of feare to the hygher power we muste vnderstand, that fear is of two sortes. One is yf loue and good wyll anexed and knyt wyth reuerence and loue, and this fear is onely in godly and vertuous men that delyte too be ordered and ruled after the order & appoyntment of God.

The other feare is annexed wyth spyte, hatred, enuye, and dysdayne, that wyssheth there were no order, lawe, nor Magistrates, and those that be to destroy them, or to brynge theym out of credyte and estymatyon amonge the people. This feare is wicked and dampnable, and a testymonye of an yuel and cursed conscyence, and forbydden here in thys Place by Saincte Paule. Sainte Paule contynueth in the cōmendatyon of the magistrates saying.

The texte. For he is the mynyster of God, for thy wealth.

Here Sainte Paule addeth an other commendatyon of the hygher power, the whych consysteth in twoo members, wherfore he shoulde be obeyed. The fyrste is, because he is the Mynyster of God. The seconde, because he was instytuted and appoynted by God, for the wealth and commodyte of the subiecte In thys, that Saint Paule calleth hym the mynister of God, he putteth the subiecte in mynd agayne, that whoo so euer contempne or dysobeye the hygher power, contempnyth and dysobeyeth GOD. And so sayethLuc. 10. Christe, who soo contempnyth suche as I appointe and sende, contemnyth me. And the same saide God vnto Moses. They haue not cast of the, but me. Also the magistrate there is warned too take hede, he doo nothynge but as the minister of god, too rule & gouerne after his word. For this god requyreth of hymDeut. 17. 1. Cor. 4. that he be a faythfull mynister. And when so euer he begyn to wax laughty, haulty, arrogant and proud▪ let hym remember Sainte Paules wordes, that he is but a minister.

And where as Sainte Paule sayeth, the Magystrate is ordeyned for the wealthe of the people▪ he must take hede of the ende where vnto he is appoynted, and be in dede as god wold hym to be, a wealth & saluatyon of ye people, to defend iust causes & to condemne suche as be vniust, to remoue false & supersticious religion, and to plant true and godly religiō, to maintaine suche as profyt the church and •• ocke of Christ, and to remoue such as hinder and deceiue thē. Saint Paul nowe prosecuteth • ys matter, and sheweth whoo shuld feare the hygher powers with these wordes.

The texte. If thou do euyl, then fear for he bearith not aswerd for noughte: but he is the minister of god, to take punishment of them that do euyll.

Euen as Sainte Paul saith here, that the cause of feare too an euyll man, is that the Magistrate beareth a swearde: Euen so doth he declare that it is not ynoughe for the Magystrate to beare a swerd, but to vse and execute the sweard, as the synnes of the people requyre, too punysshe and kyll them, yf the lawe so fynde them gyltye: and for feare of the vse of y• swearde whyche is not in vayne, they should kepe euyll doers in obedyence and feare, and so muche the more, because he is the mynyster of God, and hys punyshmente is the verye hande and wyll of god, when he punissheth yuell doers. And it is not he y• kylleth, but god, whose place he occupieth, being a magistrate & higher power. For god cōmaundythExod. 23. 22. Liuiti. 19. 20. Deut. 19. him to punysh, & not to fauoure suche yuel and naughtye persons.

It is very diuillishnes to accuse the magistrates of yuel doinges, when they punysh or put too death yuell doers, seyng in their this doing, thei be none other, but gods Ministers. And where as the scrypture forbyddeth punishment & reuengyng, it meaneth that no priuate man should reuenge his owne cause, nor fight at his pleasure, but rather suffer wronges, if the lawe wil not redres it. And if y• iudge and magistrate in a cause of the lawe, for lucre, feare, loue, frendship, or ony other respect, kil ani man that is not worthye by the lawe to die, the iudge and Magystrate is a verye murtherer. And so he is, yf he saue ony man that the lawe condemnyth. For he is as S. Paul saith, a mynyster of God, whoo neuer saueth one, & condēnith y• other in lyke causes. S. Paule when he hath sufficiently declared y• dignity & of the higher power, gathereth by two necessary causes more, y• the Magistrate is to be obeyed with these wordes.

The texte. Wherfore ye muste nedes obey, not for feare of vengeaunce onely, but also because of conscience.

The one cause wherfore we must obey, is the feare of payn & punishment, the which the Magistrate must minister by ye commaundemente of God, vnto all suche as disobey and contemne the ordinaunce of God.

The other is conscience, for although the magistrate do not se nor know, how thou doest disobey & breake the order of god or els if thou couldest by power and strength, ouercome the magistrates, yet thy conscience is bound to obey, and that for many causes. First, because the magistrate is the ordinaūce of god then because dysobedyence and breaking of goddes lawes, troubleth the publike and commune peace, & yeueth other stomake and incouraging to dysobey. Al these euyls folowith dysobedyence, the which of conscience, we are bound to exchew & auoide.

There be some so indurate & past grace, that thinke them selues not bound to obey thys order and higher power, appoynted and commaunded of God: but doubtles those shall perysh with their capitaines, as Architophel did with his Absolon.

If y• hygher power cōmaund ony thyng contrary vnto gods worde, they should not be obeyed. Notwythstandynge, there should be suche modestie and so bernes vsyd, as shuld be wtoute al violence, force and rebellion. As Peter & Ihon vsyd, saying. God is more to be obeyed then man. And so in saying of truththey continued in y• truth, wtout mouing of sedityon and suffred death for y• truth, as Fabiane & Cipriane, holy martirs, & recordes of god, suffred in Affrica vnder Decius the Emperoure of Rome. How we are bound in cō science to obey thē, S. Paul declareth farther saying.

The texte. And euen for thys cause paye ye tribute, for they are goddes ministers appointed to ye same purpose

If we were not bound in conscyence to obey them, we shuld not nede to pai tribute vnto thē, but seing we ought to pay trybute taxes and subsidies we knowe they do defende vs agaynst all force, violence, & wrongs of our enemyes, Therfore tribute is a note and knowledge of our obedience, which we must pay wyllyngly and gladlye of dutye as Christ sayth, geue vnto God, y• which is gods, & to ye Emporour that which is the Emperours.

Sainte Paule sheweth the cause why tribute oughte to be payed vnto the hygher powers because, sayth he, they be ordeyned of God, to preserue and defend the cōmon welth, in peace, & quietnes: to punyshe the yuel and to defend the good. And without the magistrates helpe thys can not bee doone, as ye maye read, In the booke of the iudges, howe the people fell in to all myschiefe, when they wanted a lawful Magistrate & superior power, and euery man did as it semed best in his owne eyes. And in the Prophet EsaiCap 3. the lord threateneth ye wycked Hierusalem, because there was none in it, worthy to beare rule Euen as subiectes be bound to obey this higher power, so must the higher power alwaye take hede that vertue and good mē be commended, and euyll men with sinne and disobedience, punisshed.The second parte of the Chapiter Nowe foloweth the second part of the Chapiter.

The texte.

GIue to euery mā therfore his duty, tribute, to whō tribute belongeth. Custome, to whō custom is due: fear, to whom fear belongeth: honoure, too whom honor perteineth.

When Saint Paule hath sufficiently tolde vs our duties to ye higher power, he descendeth from that particularitye, & one sorte of persons, to a generalitie howe we should do our dutyes to all maner of persons. Fyrste generally he sayeth, we should yeue euery man hys due. Then numbreth he certeyne kindes & particulers of dutyes. Tribute we owe to kynges and Magistrates, that must we faithfully paye, or els the wythhoulders commytte thefte, and therfore Christ payed tribute. Custome is the reuenewes or proffytes that commeth by land, or trade of merchaundyse, and in thys point, fayth must be kepte to all men, accordynge to the lawes appointed by ye hygher power. Feare is due vnto GOD, the Kyng, to parentes, and to all other of whome we be holpe in bodie or soule, and so is honour due lykewyse. Therfore sayth the lawe, feare GOD, honoure the Kynge, honoure father and mother. &c. Arise to a hoare hed1, Peter. 2. Exodi. 20 Sainte Paule breakith his disputation of duties, and wyll tarye no lenger in y• enumeration and numbrynge of the partes and particulars of dewties, but referryth altogether to charity in thys wyse.

The texte. Owe nothing to ony mā but to loue one the other.

As though he had sayed what nedeth it to wryte mouche of dutyes, contractes, of byinge, lendynges, and such other lyke thynges? Let charytye be the rule of all these thynges, vnto the whyche, if the subiecte submyt hymselfe, he wyll vse hys hygher power none otherwise than he wolde be vsyd himselfe if he were an hygher power: the hygher power, the subiect none otherwise then though he were a subiecte hymselfe, whatsoeuer thynge agreeth wyth charitye is good. Whatsooeuer agreyth not wyth charytye, is yuel. But many menne cannot tel what chariteis. And therfore it is no merueyl though al their doynges be agaynst charitye. Charytye is a feruente desyre and earnest studye to doo well vnto all men, yea, euen with the hurte of hym that doyth it, if necessytye soo requyreth, as Saynte Paule teacheth.Phil. • .

And Sayncte Ihon sayeth,1. Ioan. 3. Christe gaue his lyfe for vs, and we ought to yeue ours, for our brothers. The effectes, properties, and conditions of thys charitye, Saynte Paule shewith, and saieth, Charitye suffereth, will not do yuel for yuel, lokyth not her owne proffyte, charytie wyll not conspire nor work traiterouslye, but praye for thē that persecute her. &c. Thus Saint Paule declareth that we be debtours to kepe peace and quietnes amonge oure neyghbours, and to do all men good as long as we lyue. Faythe makyth vs free before god in Christe Iesu. Charitie maketh vs seruantes to oure neighbours for the loue of Chryst. Saint Paul prouith by examples, that charitie shuld be the rule of all oure doynges with these wordes that folowe.

The texte. For he yt louyth an other fulfylleth the lawe. For these commaundementes thou shalt not commit aduoutry, thou shalt not kil thou shalt not steale, thou shalt not beare false wytnes, thou shalt not desyre and so fourthe (if there be anye other commaundemente) they are al comprehended in thys sayenge, loue thy neighbor as thy selfe.

A wonderful commendation of charytye, yt who so obseruyth her, fulfylleth the whole lawe, meanynge the lawe that appertaynyth for the duety and offices to be done betwene man, & man. And not that any man can satisfie the lawe before God, sauing only Christ, no, nor al partes towardes man: for no man louyth hys neyghboure, so fer •••• ly, as the lawe of God requyreth. Yet S. Paule sayeth we fulfyl the law when we giue ourselues earnestly and holly▪ as much as lieth in vs to worke the lawe. And then our lacke & imperfection shal be perfeted & accompted ful and sufficient for Christes sake: he addeth yet an other Comendation of charitie

The texte. Loue hurtyth not hys neyghboure.

That is to say: he that hath a Christian loue cannot hurt his neyghboure. By thys rule men may know whether they haue charitie, or not: for in case we deminish the goodes of our neyghboures whether they be of hys body or hys soule, or els of hys possessyons, honoure, place, or dignitie. Or yf we increase not these goodes towardes al men if we maye, there is no charytye inv • . Or els, if we dymyinsshe not theyr yuelles and troubles, as we maye, eyther if we do the yuels in any sorte by ourselues, or by other, we haue no charitie in vs. By thys rule we maye now knowe, whether we loue our brothers, or not: & duely examyning ourselfes we shall se howe farre we be from charitie, and that it is an easye thynge to speake and talke of charitye, & a very hard matter, to practise and leade our lyues accordynge to charytye. For if we had as muche charitie as we professe to haue, we shuld satysfye all the lawe, as Saynt Paul sayth.

The texte. Therfore is loue the fulfyllynge of the lawe.

Meanynge by the law, the seconde table of y•. x. commaundementes, in the which is conteynyd the duety and offyce of euerye manne, to all maner of persons, of what condityon so euer they bee. As for the lawe of the fyrste table, whych conteynyth the relygyon of GOD, feare, faythe, loue, prayer, obedyence, pacyence, ryght vse of Sacramentes, wyth souche other as apperteynyth onlye vnto god, and be the fountayne and orygynall of all good workes. For here hys argumente and state is to tell what men shulde do to men, and in the fyrste table is declared what manne shoulde do to god, fully and sufficiently these two former partes, sufficientlye declared by Saint Paul he folowyth wyth the thyrde parte of the chapyter, whyche conteinith an exhortation vnto Innocencie and honestie of life.

The thirde parte of the Chapiter.

The texte. BEcause we know ye season howe yt it is tyme we shuld awake now out of slepe.

Hetherto Saint Paule hath taught how christian men shuld behaue themselfes, not onely to wardes the publycke person; the Kyng and magistrate, whō they be bounde to honoure and obey: but also towades priuate persones, that beare no offyce whome they be bounse to loue. And that the same obedience, to ye higher power & loue towards al men, may the better preserue & continue, he addeth now an exhortation to honest liuinge, and godly conuersation which he taketh metaphorically, or by similitude of the tyme: Saying, it is mete we shuld liue honestli now for it is time, meaning by ye time the season and time, wherin the grace of god in Christe Iesu, is preached and opened to ye world the which shuld not yeue vs occasion of wickednes & sinne: but rather wake vs out of our slepe and to reare vs out of synne.

Here marke what the apostle calleth slepe, and what too ryse and wake out of slepe. Sleape is a stupoure and deadenesse of the mynde that restyth, and is a slepe in yuell and myschyefe, and careth not for the lawe, nor wyll of God, but will folow religyon of wyll, phantasies, hidolatrye, superstityon, ignoraunce and all vngodlye conuersation, wyth out all feare, feelynge, or remorse of goddes displeasure. In thys slepe restyth al Idolaters, obstinate, dronckin, Couetous, enuious, seditious, trayterous, adulterous, sclaūderous, proude, & negligente persons, y• fele not nor repent not, though thei be sonk doune euē to ye bottom & very dregges of these yuels. Frō this slepe ye gospell of Christ prouokith, excitatith and stirrith, if obstinacy haue not indurid & made hard our hartes. And wold haue vs to correct & amend our self & idolatrical iud gemēt in religion frō our willes honestie and obedience, and to a new lyfe, that we might be new creatures in the lord, and to be ready to al seruice & obedience, both of god and his word, that we myght haue a true old and patriarchall, prophetical, and apostolicall fayth, like feare, lyke loue, lyke obedyence of the magistrates, and lyke charitie, towardes all menne. For all they that walke not in these vertues slepe yet in their sinnes, and nener felte yet the light of the gospell, whoose meruaylouse nature and condytion: Sainte Paule sheweth in the wordes that folowe.

The texte. For now is our saluatiō, nerer thē whē we beleued

As though he had sa • ed of congruence & decentnes, it is mete that we shuld now lyue honestly and godly in all loue and obedyence, for our saluation is now nerer vnto vs by the preaching of the gospell, which sauyth vs by Christ, thē it was before time by preaching of the lawe or philosophie, whē we thought to be saued by the ceremonyes and workes of them. Of this text of Saint Paul, we se what is the nature and condition of all men that then they muste truste and hope whiles they be in a false religion, so did the Iewes seke toRoma, 10. be saued, and required iustice of the lawe. So dyd the Pharises and exalte theym selfes aboue Christ and his Apostles. Therfore, S. Paule saith here, then when we beleuyd, to say by the workes of ye law & the doctrine of men, we should be saued. But thys faith was an errour & lye for we know our saluation to be by the preaching of the gospell.

The second, we lerne of these words is, y• onely y• gospell sheweth & openeth vnto vs our saluation, & doth not deceiue vs, &Luke. 14. Roma. 1. therefore it is called y• power of god, to al y• beleue. Let vs therfore imbrace & receiue this only gospel obediently & thankfully, which y• lord willed his apostles to teche vnto al y• world, & wylled y• their successours shuld do y• same, as they do neuer almost, y• more pitie. S Paule tarieth, and goeth furth wyth his metaphore and figure, saying.

The texte. The nyght is passed, and the day is come nygh.

The nyghte is called y• tyme of false doctryne & ignorancye, in which men liue naughtely vn punysshed, whereas the trewe lyghte, Christe and hys worde is not preached, there the greatest vertue is accompted vyce, and vice accompted for vertue, and sinnes rebuked, are excused and extenuatyd. Soo is all true iudgement taken from the world, for in the m • hte no man can iudge colours. In papystry ye se matrymonye iudged to be • ncest, the vse of goddes creatures flesshe and suche lyke, to be heresye. Agayne, manyfest Ido latry taken for the honourynge of God: Monkerye for perfyte lyfe: Whore dome, for mockery, and • ot worthye a halfe penye pardon. &c. The daye that Sainte Paul speaketh here of, is the time wherein the Gospel of Christe opened to ye world, the whyche bryngeth not onely true doctrine, but also lyfe euer lastynge. For Christ is the light of the world. If then Christ the verye sonne and bryghtenes of God, hath illumynated vs, we must, sayth Saint Paul, diligēt lye walke in hym, and lyue an honest and vertuous lyfe, as he exhorteth ernestlie in the wordes that folowe.

The texte. Let vs therefore caste awaye the dedes of darkenes, and let vs put on the armoure of lyght, as men walkyng honestlye in the day lyght: not in eatynge and drynckynge, neyther in chamberynge and wan tonnes, neyther instryffe and enuyenge. 〈1… pages missing〉