A most godly and learned sermon preached at Pauls crosse the 17 of Nouember, in the yeare of our Lorde. 1583. Whitgift, John, 1530?-1604. This text is an enriched version of the TCP digital transcription A15132 of text S114940 in the English Short Title Catalog (STC 25432). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 61 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15132 STC 25432 ESTC S114940 99850161 99850161 15347 2240852702

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Early English books online. (EEBO-TCP ; phase 1, no. A15132) Transcribed from: (Early English Books Online ; image set 15347) Images scanned from microfilm: (Early English books, 1475-1640 ; 1590:03) A most godly and learned sermon preached at Pauls crosse the 17 of Nouember, in the yeare of our Lorde. 1583. Whitgift, John, 1530?-1604. [62] p. By Thomas Orwin, for Thomas Chard, Imprinted at London : 1589. By John Whitgift. Signatures: A-D (-D8). Reproduction of the original in the Bodleian Library. eng Sermons, English -- 16th century. eebo A most godly and learned sermon, preached at Pauls crosse the 17 of Nouember, in the yeare of our Lorde. 1583. Whitgift, John 1589 64 11093 11 0 0 0 0 0 9.92 B The rate of 9.92 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-02 Assigned for keying and markup 2003-04 Keyed and coded from ProQuest page images 2005-03 Sampled and proofread 2005-03 Text and markup reviewed and edited 2005-04 Batch review (QC) and XML conversion

A Most godly and Learned Sermon , Preached at Pauls Crosse the 17 of Nouember , in the yeare of our Lorde . 1583.

Maledici Regnum Dei non possidebunt .

1. Cor. 6. 10.

Raylers shall not inherit the Kingdome of God .

Imprinted at London by Thomas Orwin , for Thomas Chard . 1589.

To the Christian Reader .

OF late , perusing certaine writings which laie by me , it was my good hap to light vpon one which was full welcome : both for the profite which presently I reaped in reading of that , which before time I hadde heard , as also in regard of these our daies : wherin , if euer in any former age , these , or such like most learned & godly instructions , are more then necessarie . The treatise is not long , and therefore I mind not to make anie recapitulation thereof : and the rather too , because I would bee loth to dismember that , which so learnedly and so methodically is conioined togeather . Onely this in generall , that it meeteth with a kinde of bad people , who were budding and sprouting vp then , but since in respecte of their outragious demeanour , both to God , and man , without all compasse . For proofe hereof , let the lewd and shameles libels speake , of late set out .

But heerein they expresse the auncient and olde disturbers of the Church , who dealt in such manner with their Bishops then , as they doo now . The qualitie of these men at this time , shall not be particularized by me . Although if we would do as their manner is , that is , to cull out men by name , & make legendes of them , without either feare of God , loue of brother , or care of religion , perhaps they might be made to blush , as well as others . But that course is vile , & hardly ( if at all ) will we bee drawen to the practise thereof . And yet let Ireneus say what he felt by them , and thought of them . They are cruell ( saieth he ) they haue not the loue of God , they seeke their owne glorie , rather then the peace of the Church : for euery small cause they deuide & cut in sunder the glorious bodie of Christ , as much as in them lieth , they haue peace in their mouthes , & war in their hearts , they straine at a gnat , and swallow vp a Cammell .

Nazianzen writeth , that the like kinde of People also troubled the Church in his time , and that suche were then of diuers accompted the godliest , which did most spitefully slander their bretheren , & scornefully vse other . Omnes ( saith he ) per hoc docti et Catholici volumus videri , si alios reprehendimus & impios iudicamus : that is , we do all now a daies , by finding fault with others , and accounting them vngodly , procure to our selues an opinion of learning and religion . The rest of the auncient Bishops were in the same taking , as it is manifestly to be seen in their writings , especially , in Ambrose , Athanasius , Ierome , Basil , Augustine , & manie others . The learned of our age , haue likewise tasted of this cuppe . Caluin writeth that these kind of men , did more slaunder him , raile vpon him and reuile him , then did the open enemies the Papists : yet that he was therewith so continually exersiced , that he made no account therof . And so Chris. as if hee had liued in Caluins time . Non tanta ab infidelibus conuitia & probra , quanta ab his qui ●obis iunctireligione videntur , fidelibus iaci videbit aliquis : that is : A man may easily see , that the faithful do not beare so many slaunders , and reproches at the handes of the infidels , as they do of such , as seeme to be professors of the same religion . It is therefore no maruaile , though some in these daies tread in the steps of their predecessors . But for my part , I am fully perswaded , that these worthie and godlie Fathers , who of long time before , ( and of late most straungely ) haue bene thus set vpon , may and doo , in the testimony of a good conscience , say with Cal. I am pridem ad eiusmodi probra , quibus & Prophetas , & Apostolos , & vnigenitum dei filium obnoxios esse video , continuo vsu obdurui : that is , long since haue I bin hardened against such slanders , from which , neither the Prophetes , neither the Apostles , neither yet the onely begotten son of God , could be cleare and free . In a word , let the ciuill magistrates looke to themselues . Let them call to minde , how the Anabaptists did first deale so with the ministers of the word , & afterwards , both with words & blowes , fell likewise vpon them . As for the most reuerend , & godly learned member of our Church , the authour of this sermon , vpon whom they yawne most , and snatch at , without all modestie or truth : I know in respect of himselfe , he makes small reckoning of their doings , which in truth , are too too odious & intemperate ; yea sory he is , & sorie againe , that Martyn and his Martynistes , haue giuen so great an offence to the Church of God , & yelded to the common enemy so iust occasion of Ioy and Triumph .

Ad Titum tertio . In the third Chapter to Titus . Admone eos vt Principibus & Potestatibus subditi sint , vt Magistratibus pareant , vt ad omne opus bonum sint parati , ne de quoquam maledicant , ne sint Pugnaces , &c. Warne them to be subiect to rule and power , to obey Magistrates , to be reddie to euerie good worke . To blaspheme no man , to be no fighters , &c.

WE haue here to consider first what mooued the Apostle thus to write to Titus , and to commaund him to preach obedience to Magistrates , &c.

Secondly , we learne that obedience is necessarie , and required of all Christians . Thirdlie , we may also note who they be that are disobedieut , and by what notes , and qualities they may bee knowen .

We reade in the fift of the Acts , of one . Iudas of Galaley a troublesome . person , who ( as Iosephus reporteth ) taught that by the law of God , none ought to be called Lord , but God himselfe , and that there was no obedience due to ciuil Magistrates , no tribute due vnto Caesar. Which doctrine of his was so plausible , and so well liked of the common people , that they followed him in great multitudes , and in the ende grewe into open Rebellion : Yea , it so troubled the better sort among the Iewes , euen the Pharises themselues , that they began to doubt of the matter , and mooued the question to Christ , whether it were lawfull to pa● tribute to Caesar or not .

Hierome thinketh that this herisie was either not altogether extinguished in the Apostles time , or began then to be reuiued : which hee saith to be the cause why the Apostle wrote in this manner to Titus , & gaue him in charge , that he should admonish them to bee obedient to Princes , &c.

And surelie whosoeuer diligentlie readeth and considereth the writinges of the Apostles , shall well perceiue , that they had much to doe in their time to keepe men in due obedience to their Magistrats and Superiors . And therefore S. Paul often , and S. Peter very earnestly exhorteth Seruaunts to obey their Masters , Children their Parentes , wiues their Husbands , Subiectes their Princes , and Magistrates .

Now , if whiles the Apostels liued , and the Church was as yet in her Uirginitie , the number of the Christians few , and the same vnder persecution , this doctrine of obedience was thought so necessarie to bee taught : what shall wee thinke thereof in these our dayes , wherein all things are so corrupt , and so farre degenerated ? For these are the times of which Christ speaketh , when he sayeth , that Iniquity shall abound , Charitie wax cold , and that there shall bee no faith among men . This is the time whereof the Apostle prophesieth , when he sayth . This knowe for a certaine , that in the latter days shall come perilous tymes . For men shall be louers of themselues , couetous , disdainful , proud , cursed speakers , disobedient to their parents , false accusers , fierce , trayterous , &c.

And likewise Peter and Iude , who prophesied that in the latter times should come mockers walking after their owne lustes , which seperate themselues , contemne Magistrates , and speak euill of them that are in auctortie .

Whereunto the saying of that auncient Father Lactantius verie well agreeth , that towards the end of the world , lawes shal be contemned , there shal be no peace among men , no humanitie , no obedience .

All which experience it selfe doth sufficientlie teach to bee most true in this our age . For when was there euer more disobedience , when greater contempt of lawes ? Now it is tome to passe , that the doctrine of obedience , is lothsome vnto vs , the teachers thereof accompted time seruers , flatterers , and I knowe not what .

If it were euer true that Hierome writeth , Quicquid licet , minùs desideratur : quicquid non licet , fomentum accipit desiderij : Whatsoeuer is lawful , is lesse desired , what ▪ soeuer is not lawfull is wonderfully desired . or the common prouerbe : Nitimur in vetitum , &c. We desire to doe that which wee are forbidden . It is at this day most true .

Wherefore , wee that are Preachers must now especially teach obedience .

The commaundement of the Apostle is perpetuall , and at this day most necessarie to bee obserued , and therefore wee ought not to neglect it : admonishe them ( saith hee ) to bee subiect to Princes , &c.

The second is , that obedience is necessarie 2. and required of all ; which may bee proued by diuers reasons , especiallie by foure : by the expresse worde and commaundement of God ; by the ordinaunce of God ; by the commoditie that redounneth to the Subiects ; through Princes and Magistrates ; and by the plagues and punishment , whereby those from time to time haue bene plaged that were disobedient .

It is the first commaundement of the second Table , that we should honour and obey our Parents : where , by the name of Parents , ( as all learned writers do confesse ) not they onelie are comprehended that are our naturall Parents , but those also which haue gouernment and charge ouer vs , as Princes , Magistrates , and such like .

The people of God had alwaies their Magistrates and gouernors , whom they were commaunded to obey by the worde of God , yea sometimes when they were wicked and infidels .

Christ payed tribute to Caesar , a manifest signe of subiection , and hee commaunded that those things should be giuen vnto Caesar which belong to Caesar.

S. Paul saith , let euerie soule submit it selfe to the superior power , &c. Rom. 13. And in the epistle to the Hebrewes . Obay those which are set ouer you , and Cap. 13. giue them place , for they watch for your soules . S. Peter likewise commaundeth obedience saying . Be ye subiect 1. Pet. 2. to euerie humaine ordinance , for the Lord , whether it bee to the King , as to the most excellent , &c. And the Apostle in this place , admonisheth them to be subiect to Princes and powers , to be Ad Titú . 3. obedient to Magistrats : whereby it appeareth , that obedience is commaunded by the expresse worde of God , and therefore wee must obay : S. Paul maketh it a matter of conscience , ▪ and of necessitie : it is no thing indifferent .

Now if Christ , Paul , and Peter so earnestly commaunded obedience , when Princes and Magistrates were as yet infidels and enemies ▪ to Christe , is it not now much more to bee brged , when they be Christians ? The people of God were commaunded to obey Nabuchadonozer , a heathen Prince , who had them in captiuitie : Paul and Peter taught obedience when Nero liued , a cruell Tyrant , and rather a monster then a man , and shal not we obey , commaund , and teach obedience to her Maiestie our naturall Prince , a defender of the true Religion of Christ , by whom also wee enioy so great libertie , peace , and aboundance of all thinges : God forbid that anie man shoulde once thinke , much lesse teach or doe contrary .

The second reason is , the ordinance of 2. God , for Magistrates are appointed of GOD , and therefore in Scriptures are called Gods ? Dominatur excelsus in regno hominum , et cuicunque voluerit dabit illud : The highest hath power ouer the Kingdome of man , and giueth it to Daniel . 4. 14. whome it liketh him , Per me Reges regnant , saith the spirit of GOD in the prouerbs : Et legum conditores iusta decernunt : per me Principes imperant , & potentes decernunt iust●●iam Through Pro. 8. 15. 16. me Kinges raigne , and Princes make iust lawe . By mee Princes beare rule , and Noble men do iudge the earth .

The Psalmist saith , that promotion commeth neither from the East Psal. 75. nor from the West , noryet from the South , because GOD is Iudge himselfe , who setteth vp one and casteth downe another . The Deuil ( saith Ireneus ) lyed , when speaking of the Matt. 4. Kingdomes of the World , hee said vnto Christ : All these are mine , and I giue them to whome I will : Nam cuius iussu homines nascuntur , huius iussu & Reges constituuntur . By whose commaundement menne are borne , euen by his also Kings are appoynted . Saint Paul saith , that there is no power but of God , and they that doe resist , resist the ordinance of God . Therefore whatsoeuer the men are , good or bad , their power and authority is of God . Nocendi voluntas ( saith Augustine ) potest esse ab hominis animo , sed potestas non nisi a Deo . A will to doe harme may proceede from the will of man ; but all power whatsoeuer is only from God . GOD sometime suffereth an hypocrite to raigne for the iniquitie of the Pro. 28. people : and for the sins of the land , Kingdoms often chaunge their Princes .

Irenaeus affirmeth , that God doeth alwaies send such Princes and Gouernours , as are apt and meete for those which are gouerned , sometimes for their profit and benefit , and sometimes for their punishment and correction . Bonus si fuerit , qui tibi praeest , nutritor tuus est ; August . malus si fuerit , tentator tuus est : & nutrimenta libenter accipe , & in tentatione approbare . If a good man haue gouernment ouer thee , the same is a foster Father or Nurse vnto thee : if a bad-man , hee is one that doeth trie thee : accept willingly of the nourishment , and approue thy selfe in the triall . So that Magistrates , be they good , or be they bad , must be obeyed , because they are the ordinaunce of God , and by him placed and appoynted .

The third reason , is , the commoditie 3. that redoundeth to the Subiects by hauing and obeying of Magistrates . S. Rom. 13. Paul saith , that Princes are not feareful to those that doe well , but to those that doe euill , &c. S. Peter like wise affirmeth , that Kinges and Princes are sent of GOD , to the punishment of 1. Pet. 2. those that doe euill , and to the praise and commendation of those that do well . S. Paul exhorteth vs to pray for Kings , that we may leade vnder them a quiet and a godlie life : So that 1. Tim. 2. Princes and Magistrates , are the cause and meanes of quietues and godlines . Where there are no Magistrates , there is contention , strife , sedition , &c. yea , oppression , and iniurie : for the mightier deuoureth and spoyleth the weaker . Well saith Chrisostome , Malum quidem est vbi nullus est Principatus , & multarum cladium haec res existit occasio , & confusionis , turbationìsque principium . Sicut enim si ex Choro ipsum Choriphaeum auferas , nequaquam modulatus Chorus , vel ordinatus existit : & phalanx militum si ducem non habeat , nullo modo numero acies illa , vel ordine procedit : & nauis si gubernatore priuetur , pessum eat necesse est : & gregi si pastorem abstuleris cunctus dispergetur & peribit : malum igitur est , vbi nullus est Principatus , subuersionis quippe hoc est argumentum . It is passing ill where there is no gouernement , for that is the occasion of great harme , as also they beginning of trouble and confusion . For euen as , if you take from that Quire , their Chaunter , the same will neither be in good tune , or good order : and so if a band of Souldiars haue not his Captaine , it can in no case march on , eyther in dewe number , or decent order : and a Ship wanting his Pilot , must needes miscarrie , and at length be sunke : also if a flocke forgoe his Sheppard , the same necessarily must be scattered and so perish : Euen so is it to them that haue no gouernement : for that is to them , an argument of their ruine and destruction . And againe . Libertas dissoluta & moderamine carens , vbique mala confusionìsque causa est . Loose libertie not restrained by gouernement , is euery where naught , and the cause of all confusion . Because equalitie ( saith the same Author ) engendreth strife , nature it selse hath appointed diuers kindes of gouernements , as of the Maister ouer the Seruant , Parents ouer their Children , Husbands ouer their Wiues , Princes ouer their Subiects .

Vbi nullum est imperium , ibi nullus ordo : Nazian. vbi multorum , ibi seditio : vbi autem non est or do , ibi iam ruinae ostium patet . Where there is no gouernment , there is no order : where many gouerne , there is sedition : and where no order is , there a gap is opened to all desolation . It is therefore euideut , that Magistrates are for the benefit and commoditie of those that are gouerned , and therefore must be obeyed .

The fourth reason is , the punishment 4. of those that are disobedient . It is said in the Commaundement , that those which obey their Parents , shall haue long life : then it must néeds follow , that the daies of such as are disobedient , shall be shortned . It is Gods owne law , that Deu. 17. and 21 Iosu. 1. such as disobey the commaundement of the high Priest , of their Parentes , or of the Magistrate , shall die the death . The horrible destruction of Corah and his companions , whome the earth for their disobedience , swallowed vp quick , sheweth howe greeuous a thing it is in the sight of God to disobey : So dooth likewise the example of Absolon , Achitophell , and diuers others . Read the Histories , sacred or prophane , you shall plainely see , that disobedience to Magistrates , was neuer or very sildome suffered to be vnpunished . Experience it selfe dooth teach so much . For mine owne part , in inferior gouernments , I haue sundrie times noted , that those , which haue shewed themselues contentious against their Gouernours , haue either neuer come to bee Gouernours themselues , though they haue desired it , or else if they haue attained thereunto , haue receiued the same measure . But howsoeuer disobedient persons in this worlde escape temporall punishments , sure it is , that they shall not escape eternall in the worlde to come , vnlesse they repent . S. Paule saithe , That they which resist and disobey , procure vnto themselues damnation . And in another Rom. 13. Gala. 5. place , hee reckoneth disobedient persons , among those which shall neuer come into the kingdome of heauen . The Apostle Iude pronounceth an euerlasting woe , against all those , which follow Corah in his contradiction and disobedience . Well then , the word of God expresselie commaundeth obedience : Magistrates are appointed of God : it is profitable , and beneficiall for vs to haue them : God plagueth and punisheth disobedient persons , therefore obedience is necessary , and obey wee must . So that this lesson of S. Paul may not bee forgotten : you must be content to heare it , It is our dutie to preache it . The Apostle saith : Admone illos vt principatibus ac potestatibus subditi sint , &c. Warne them to bee subiect to rule and power .

But now peraduenture some will be desirous to knowe wherein obedience consisteth . Obedience consisteth principallie in these foure things : first in dooing that which the Magistrate commaundeth , and in obseruing of lawes : Secondly , in praying for the Magistrate : Thirdly , in fearing and honouring of him : Fourthly , in paying vnto him tribute . Touching the firste , the Apostle saith heere expresselye , that Titus must teach them to doe the Magistrates commaundement . There are many that professe obedience in wordes , but deny it in déede : they yeelde a certaine generall kinde of subiection , but performe it not in specialties . They graunt ( as the Schooleman saith ) Reuerentiam subiectionis , but they denie , obedientiam iussionis : They graunt reuerence of subiection , but denie , obedience to that which is commaunded . Whereas they ought to performe both . Why call you me Lord Lord ( saith Christ ) and doe not those things which I commaund you ? Not he which said he would doe his Fathers commaundement , and did it not , was counted obedient , but rather hee which said hee would not doe it , and yet did it . And to what purpose serue either Magistrates or lawes , if they bee not obeyed ▪ Populus ( saith Chrysostome ) non obsequens Principi , similis est populo principem non habenti , imo etiam deterior , &c. That people that obeyeth not the Prince , is like to them that haue no prince , yea and woorsse too . And againe hee saith : Ne mihi dixeris esse regnum , vbi est legum transgressio . Neuer say that to be a kingdome , where lawes be neglected and broken . Regnum amisisse videtur ( saith a Philosopher ) qui obedientiam amisit . Solitudinis & vastitatis Dominus esse videtur Rex ille , cuius dicto ciues non obediunt : Desinunt esse Principes , quando qui parêre debent , mandata spernunt . He seemeth to me to haue lost his kingdome , who hath lost the obedience , dew vnto him , from his subiects . Nay the king seemeth rather to be a Lord of vn inhabited and desert places , whose subiects obay not at his command . Then kings leaue of to be Princes , when as such as ought to obey them , contemne their lawes . Therefore it is a principal point of obedience to obserue lawes , and to doe that which is commaunded . But some peraduenture will say : must we obey the Prince in all things , hee commaundeth ? Is there no exception ▪ What if he commaunde that which is against Gods commaundment ▪ The answere is easie and common . There is no powre giuen to any man ( saith Basill ) either to commaund that , which God hath forbidden , or to forbid that , which God hath commaunded : therefore if any such commaundement happen to be , thou must answere with the Apostles in the Acts , Actes . 4. & 5 , that it is better to obey God then men . But take this with thée also , which Hierome noteth vpon this place : that this Rule doth not onely belong to that obedience which is required in the Subiect towards the magistrate , but in that also which is required in Seruants towards their Maisters , in wiues towards their Husbands , & in Children towards their Parents : for neither must the seruaunt obey his maister , nor the wife her husband , nor children their parents in those things which are contrary to Gods commaundements . And therefore measure thy obedience towards the Prince and Magistrate , by that which thou thy selfe requirest of thy seruant , wife or children . Certaine it is that thou must obey Magistrates and Lawes in all thinges , not contrary to the word of God .

The second poynte of Obedience is , to 2 pray for Magistrates . The people of Baruc. 1. GOD being in captiuitie , were commaunded to pray for the long life of the King of Babilon , and of his sonne . S. Paul exhorteth , that aboue all thinges , praiers , supplications , intercessions , and giuing of thankes bee made for all men , for Kinges and those that are in authoritie. Tertulian testifieth , that in his time the Christians in all their assemblies , prayed for the Emperours and Potentates of this world .

The people of God were commaunded to pray for Nabuchadonezer a forraine King and a Tyrant . S. Paul exhorteth to pray for Kinges and Princes , 1 Tim. 2. when they were ( as Augustine not̄eth ) enemies to the Church of Christ .

The Christians in Tertulians time prayed for their Emperours and Magistrates being persecutors , and shall not wee praie , and exhorte to praie for her Maiestie our naturall Prince , mercifull , Christian , and a constant defendor of the true Religion of the Church of Christ ? Here then is the Bishop of Rome condemned , who is so far from praying for Princes , that he curseth them , and prayeth against them , if they displease him neuer so little . Likewise those fantasticall spirits are likewise here reprooued , which dissalow and mislike this manner of yerelie celebrating this day , ( to giue God thankes for the great and wonderfull benefits , which we enioy thorough his goodnes by the ministerie of her Maiestie , whome it pleased him as this day fiue and twentie yeares to place in the Throne of this Kingdome , and to praie vnto him for her long life and prosperitie ) as though wee did it superstitiouslie , or dedicated the day vnto her , as to some Sainct , whereas in deede wee doe but our duetie , and that which is most lawfull for vs to doe . Mardocheus ( as wee reade in the booke of Hester ) without anie expresse commaundement of God ordeyned that the Iewes shoulde yere ▪ lie celebrate and keepe holie the foureteenth and fifteenth day of the moneth Ader , in remembrance of the deliuering of the Iewes by the ministerie of Hester , from the blouddie conspiracie of Hammon . And is it not lawfull for vs to celebrate this day , and to dedicate it vnto God , which by the ministery of Queene Elizabeth , hath not onlie deliuered vs from the crueltie and tyranny of the Bishop of Rome , but also opened vnto vs the dore of his Gospell , and as yet keepeth it open , and hath further giuen vnto vs that peace , tranquillitie and aboundance of all thinges , that of all people in the worlde wee are thought to bee the most happie , and as it were an astonishment to our enemies ? But let vs not regard what they thinke or saie , who either maligne and enuie this our felicitie , or are pleased with nothing which they themselues do not deuise . It is certaine that this our sacrifice of praying & thankes-giuing , is most acceptable to God , and approued of al godlie men : and I most hartely beseeche GOD , that we may continue this exercise in this manner , and vppon this occasion , euen to the worlds ende : and the Lorde blesse and preserue her Maiestie , encrease the number of her frends , and conuert or ouerthrowe all her enemies .

The third poynt wherein obedience 3 consisteth , is , in fearing and honoring of Magistrates . The wise man saith , my Pro. 24. Rom 13. sonne feare God , and honour the Kinge . S. Paul likewise willeth that honour be giuen to whom honour is due , and feare to whome feare is due . Likewise Sainct 1. Pet. 2. Peter saith : Feare GOD , honour the King .

By feare and honour is comprehended not onely the outward gesture of the bodie , reuerence of wordes , &c: but also the inward good will , and reuerence of the heart and minde , which especiallie is required of all subiects towards their Princes and Magistrates . The Kingdome of the Persians contynued verie long , and greatlie increased . Isocrates saith , that the cheife and principall cause thereof was , for that the Persians aboue all other nations , did most of all feare , honour , and reuerence their King . God graunt that wee may also performe our duety in this poynt as we haue iust cause to doe .

The fourth and last office of obedience 4 is , to helpe and relieue Princes and Rom. 13. Magistrates when neede requireth . Christ himselfe payed tribute to Caesar , and the Apostle commaundeth tribute to be giuen to whome tribute is due .

Obedience then consisteth in obseruing of lawes , praying for the Magistrate , fearing and honouring of him , and in paying vnto him tribute . And thus much of the second part . 3

In the third I haue to declare who they be , that are disobedient , and offend against this commaundement of the Apostle .

There are three kindes of men giltie of disobedience . The Papist , the Anabaptist , the conceyted and wayward person . The Papist restraineth the authoritie of the Magistrate , more then is conuenient . The Anabaptist taketh it altogeather away . The conceyted person obeyeth and disobeyeth at his pleasure .

The Papist restrayneth the authority of the Magistrate in two respects : in the respect of persons , & in the respect of causes . For hee denieth the Magistrate to haue authoritie ouer Ecclesiasticall persons , especiallie ouer the Bishoppe of Rome : hee denieth him also to haue authoritie in Ecclesiasticall causes : but this error is soone confuted . For , that he hath authoritie ouer Ecclesiastical persons , it is manifest , Christ himself being an Ecclesiasticall person , and the heade of the Church was subiect to Caesar , as I haue before declared . S. Paule saith . Let euery soule submit it selfe to the Superior power : be exempteth none , and therfore Chrisostome expounding this place sayth : Ista imperantur omnibus , & sacerdotibus & Monachis , non solúm secularibus &c: Etiam si Apostolus sis , si Euangelista , si Propheta , siue quisquis tandem fueris . These commaundementes are enioyned vnto all , to Priestes , to Moonkes , and not to lay men alone , &c. yea though thou bean Apostle , or Euangelist , or whatsoeuer els . Therefore Chrisostome doeth also include the Pope in this precept of obedience . Peter , from whome the Pope claymeth his Supremacie , speaking of the obedience due vnto Kinges , calleth the King most excellent , that is , aboue all others , and greater then all other : neither dooth he exempt himselfe , much lesse those that clayme to bee his successors . Colimus ( saith Tertulian ) Imperatorem sic quomodo nobis conuenit , & illi expedit , vt hominem a deo secundum , post quem primum , ante omnes homines , Deos. 〈◊〉 was a Priest of the Church of Rome , & if he had knowne or remembred the Pope to haue bin aboue the Emperour , or equall vnto him , hee woulde not haue said , the Emperour had bin next vnto God : the first after God , and before all other men and Gods : Chrisostome saith that the Emperour hath no peere vppon earth , and calleth him : Summitatem & caput omnium super terram hominum . The chiefe & head of al men vpon earth . Many of the Popes themselues haue acknowledged this superioritie in the Emperours ; for they haue bin complayned of vnto them : pleaded their causes before them , receaued iudgement by them , and yeelded thereunto : as it is to be read in their owne histories : yea diuerse Emperours haue deposed diuers Popes from their Popedomes , as it is also manifest in the same histories . One of their owne Canonists saithe , that the Emperour may require of the Pope an accompt of his faith . And Gratian himselfe , where hee dooth most of all exempt the Pope from the iurisdiction of the Emperour , maketh this exception : Nisi fuerit a fide deuius , aut in crimine haereseos deprehendatur . Vnlesse he be slid from the faith , or infected with the sinne of herresie . Therefore it is manifest that the Emperour hath authoritie ouer Ecclesiasticall persons , euen ouer the Pope himselfe . That hee hath also authoritie in Ecclesiasticall causes , it is easelie prooued .

When I say that the Emperour or Ciuill Magistrat hath authority in Ecclesiasticall causes , I meane not as the Papists , and some other malitiously cauill , that hee hath authoritie to execute Ecclesiasticall functions , proper to the ministers of the word , as to preache the Gospell , to minister the Sacraments , to consecrate bishops and such like , which was neuer giuen to any ciuill Magistrate , neyther yet did any Chrystian Prince take it vpon him . But by authoritie in Ecclesiasticall causes , I meane that it appertaineth to the Office & duetie of the Ciuill Magistrat to see the commandements of God obserued , true Religion mayntained , euery man in the Church to doe his duetie , and to prouide that all things be done therein decently , and in order according to the rule of the Apostles . That Christian Magistrates ought to haue this authority , it is notorious . For first , the custodie of both Cables is committed vnto them , which they can not performe accordinglye , vnlesse they haue authoritie in Ecclesiasticall causes : The first Table conteining thinges méerely Ecclesiasticall .

The Prophet calleth Kinges the nursing fathers of the Church , and Quéenes the nursing mothers : which title is giuen them in vaine , if they haue no authoritie in matters of the Church .

All the good Kings and Magistrates of the old Testament , as Iosua , Dauid , Salomon , Asa , Iosaphat , Ezechias , Iosias , &c. had and vsed this authority . For they did not onely rule ouer the Priestes , but also prescribed vnto them what they should doe in diuine matters , as in Sacrifices , Circumcision , Blessings , Cursings , dedication of the temple , casting downe Idolatrie , Idols , and such like . Some of the Papistes themselues confesse , that the Kinges of the olde Testament had this authoritie . That Christian Kinges also hadde the same , it appeareth by sundrie examples . Elutherius , Bishoppe of Rome , who liued within two hundreth yeares of Christ , writing to Lucius King of this lande , calleth him Goddes vicar within his kingdome , and sayth , that it pertayneth to his dutie , to make lawes according to the worde of God , for the gouernement of his kingdome , as well in matters of Religion , as in matters of pollicie . Eusebius calleth Constantine the great , quasi communem quendam Episcopum a Deo constitutum : As a common Byshoppe appoynted by God . And it is certayne , that the sayd Constantine did not onelie call the Councell of Nice , but had herein also the chiefe gouernement and superioritie ▪ he compounded controuersies betwixt the Bishops : hee prescribed vnto them a rule , according to which , they should iudge matters then in question &c.

Iustinian , and other godlie Emperours , made lawes concerning publique prayers in the Church , concerning the Trinitie , Baptisme , the Sacrament of the Supper , Festiuall daies , ordering of Byshoppes , against Heretiques &c. Socrates saith , that since the Emperours were Christians , the matter of the Church , especiallie depended vppon them , & that the greatest councels were called by them . Nabuchodonozer ( sayth Augustine ) when his heart was peruerted , sette vp an Image , and made a law for the worshiping thereof . But when his heart was conuerted , he pulled it downe , and made a law for the true worshipping of the true God . In hoc enim ( sayth he ) Reges Deo seruiunt , sicut eis diuinitùs praecipitur , in quantum sunt Reges , si in suo regno bona iubeant , mala prohibeant : non solùm quae pertinent ad humanam societatem , verùm etiam quae ad diuinam religionem . In this behalfe , Kings serue God ( for so God commaundeth them ▪ in that they are Kings ) if in their kingdome they appoint good things , as also forbid that which is naught : and this not onely in those causes which concerne the outward Communion , and societie of mans life , but also such , as appertayne vnto Gods Religion and seruice . And againe . Seruiunt Reges terrae Christo , leges ferendo pro Christo. The Kinges of the earth doe serue Christ , in making and appoynting lawes for Christ . And writing against the Donatistes ( who graunted and denyed the authoritie of the Emperour , in causes ecclesiasticall , at their pleasure ) he sayeth . An fortè de Religione fas non est , vt dicat Imperator ? cur ergo ad Imperatorem vestri venerunt legati ? cur eum fecerunt causae suae Iudicem ? non secuturi quod ille iudicaret . Is it not forsooth lawfull for the Emperour to commaund , concerning causes of religion ? why then come your Embassadors vnto the Emperour ? why did they apoynt him Iudge in their businesse , if they entended not to stand to his iudgement ? In the same Booke he writeth that the Emperour made pecuniarie lawes against those which called them-selues Christians , and yet did not communicate with the vniuersall Church , but gathered them-selues together in priuate Conuenticles : which lawes although he sometimes misliked , yet vpon better aduisement , hee did not onelye allowe of them , but also thought them to bee most profitable & necessary .

It appeareth therefore , that the Ciuill Magistrate hath authoritie in ecclesiasticall causes , in manner and fourme as I haue declared . And therefore the Papistes , in abridging this authoritie , must needs be found guiltie of disobedience . But I would to God it consisted herein only : it reacheth further , for when they list , they altogether take away the authoritie of the Magistrate .

The Bishops of Rome , vsurpe vnto themselues power , to place and displace Emperors and kings at their pleasure , to deliuer their subiectes from their oath of obedience , to mooue them to rebell against them , and if that will not serue , to suborne some priuilye and secretlye to murther them .

Pope Zacharie , who liued seuen hundred yeares and more after Christ , was the first that tooke vpon him that authoritie , but diuers afterwards put it in execution .

Gregorie the seuenth did not onelye excommunicate Henry the fourth , and animated his subiectes to revell against him , by deliuering of them from their oath of obedience , but when that woulde not serue , sought also waies and means secretly to murther him , by hiring one to let a stone fall from the top of the church vppon the Emperours head as hee was praying , but God preuented that practize by punishing the murtherer , and crushing him in peeces with the same stone .

Paschalis the second continued the same course against the same Emperor , and in the end caused his owne Sonne to rebell against him . Alexander the third delt in like maner against Friderick the Emperor , and betrayed him to the Turke . So did Innocentius the fourth with the Emperour in his time , and at the length poysoned him . It were too long to reherse all examples which might be vsed in this matter : doeth not experience teache vs , that they contynue their practise euen at this time ? The Lorde defend her Maiestie from them , and confound their deuises against her : Certein it is that they are enemies to Princes , and guiltie of disobedience .

The second kinde of men , offending against this precept of the Apostle , are 2. the Anabaptists , who thinke it not lawfull for Christians eyther to bee Magistrates , or to obey Magistrates , grounding themselues vpon that which the Apostle writeth in the fift to the Galathians . Stand in the libertie wherin Christ hath made you free , &c , and such like places , forgetting that which followeth in the same Chapter . Take heed you make not your libertie an occasion to the flesh : whereby it appeareth that Christian libertie is not of the flesh , but of the spirit : not of the bodie , but of the minde : not of freedome from being subiect to men , but from subiection to sinne and to death . Lex spiritus vitae ( saith the Apostle ) liberum me reddidit a iure peccati & mortis . The lawe of the spirit of life through Iesus Christ , hath made me free from the lawe of sin and death . Rom. 8. 2. Christ himselfe obeyed the Ciuill Magistrate . Peter and Paul commaund Christian Seruants , Children , Wiues , and Subiects , to obey their Maisters , Parentes , Husbandes , and Magistrates . The Gospel doeth not destroy common-welthes , but establisheth them . And Christian religion taketh from no man that , which is due vnto him . Therefore the opinion of the Anabaptists is of it selfe absurd , and needeth no confutation .

The third kinde is of those that are 3 conceited , and wayward , who onely obey when they list , wherein they list , and so long as they list : men delighted with singularitie , whome nothing can please , but that which themselues doe inuent . Of whome the Apostle S. Peter speaketh , when he saith . Dominationem contemnunt , audaces , praefracti , qui gloria praecellentes 1. Pet 2. non verentur maledictis incessere . They dispise authoritie , they are presumptuous , and stande in their owne conceit , which feare not to speake euill of them that excell in worship . They contemine Lordship and Superioritie . He saith not that they condemne Lordship and Superiority , but that they contemne it , being bold , wilfull , and froward , which are not afraide to speake euill of those that are in authoritie .

The Apostle Iude in like manner writeth of them in his Epistle . S. Paul giueth vnto them these titles . Louers of 2. Tim. ●● . themselues , disdainefull , proude , cursed speakers , disobedient , vnthankfull , calumniators , fierce , rashe , heddie , hauing a forme of godlines , but denying the force thereof : they creepe into houses , liuing at other mens tables : speciallie into womens houses loaden with sinne , alwaies learning , & neuer stayed in any opinion . S. Augustine also speaketh of these kinde of men , when he saith . Non iam ( vt vetus prouerbium fertur ) quod volumus ▪ sanctum est , sed etiam quando volumus , & quàm diu volumus . Not now ( as the old Prouerb is ) is that holy which we fancie to be holy , but the same also , when wee fancie , and so long as we fancie . For nothing is holie , but that which they wil haue to be holie , and that when they will haue it holie , and as long as they will haue it holie , and not otherwise . I my selfe doe knowe and am able to proue , that some things are now holie ( in their iudgement ) which before they compted vnholy , and likewise something now to be vnholie , which heretofore they haue set downe to be holie . But these are holie ones , and may not bee touched . Therefore I will cease to speake anie more of their persons , and come to the qualities , and notes whereby they and al other disobedient persons may be discerned and knowen .

It followeth in the Apostle : admonish them that they speake euill of no man , that they bee not contentious . And the Apostle Iude , speaking of disobedient persons ; saith , they are murmurers and quarrilous , wherby I gather that there are two notes , by the which disobedient persons may bee knowne : Euill and slaunderous speaking , and contention : else the Apostle woulde not haue giuen Titus speciall charge , to warne disobedient persons of these two crimes . Well then , those that are disobedient , may bee knowne by their euill speaking of Magistrates , and by contending against orders and lawes . Touching the first : the nature of man it selfe , is prone and bent to speake euill of two kindes of persons principallie : of those which haue gouernement in the Church , as of Bishops , Preachers , &c. And of those which haue gouernement , in the common wealth , as of Princes and Magistrates : the deuill also prouoking thereunto . For by speaking euill of the one , the Religion that they professe and preache , is slaundered , the good successe of the Gospell hindred , and by speaking euill of the other , contempt of superiours is wrought in the harts of the subiects , whervpon springeth all disobedience .

That Bishoppes and preachers , and such as haue gouernment in the church , haue bene alwaies subiect to the slaunderous tongues of disobedient persons , it appeareth by the example of Christ him selfe , who though he neuer offended eyther in life or doctrine , yet could hee not auoide the malitiousnes of the tongue . They called him Samaritane , they sayd he had a deuill : they accused him for keeping Iohn . ● . company with Publicans and sinners . Therefore in purging of himselfe , he faith not , which of you accuseth me of sinne , but which of you can conuince me of sinne . Neither doth S. Paul require that a Bishop should not be blamed , but that he should be blameles : and admonisheth Timothie , that hee receiue not against a Bishop or minister , any accusation without two or three witnesses . It hath beene the lot of Bishops , &c. at all times to be ill spoken of . Basill saith , that in his time , whosoeuer could raile most of the Bishops in their sermons , ( as manie yong Preachers then did ) were best liked of the people , and coumpted most perfect , and most holy . Nazianzen complayned , that the state and condition of Bishops in his time was far worse , then the condition of the Apostles in their time . For they were a gazing stocke to Angels and men onely : to men ( saith he ) of the better sort , to Princes , Magistrates , &c. But we , ( meaning Bishops ) are a common spectakle , and talking stocke to Angels and men ; but to men of the basest sort , to the common people , to men vnworthie . They rayle vpon vs in euerie place , in the streetes , in the Tauerns , in their feasts , standing at their dores : yea they bring vs vpon the stage , and the verie Players iest of vs . This saith Nazianzen .

The same complaint maketh Chrisostome like wise , so doeth Ierome and other of the auntient 〈◊〉 , which is soine comfort vnto vs who liue in these daies , and receiue the same measure . But I will leaue off to speake anie more concerning our selues , and commit our cause to him that iudgeth iustlie , and knoweth the secrets of the heart : before whome I summon to appeare all those blasphemous tongues , which cease not continuallie to slaunder vs , there to aunswere mee , and others of my bretheren , when it shall please him to call vs all to an accompt , vnlesse they shall in the meane time repent .

I will in a worde or two declare how haynous a crime it is , to speake euill of Magistrates : God doeth exp●esselie forbid Ex. 22. 27. Eccles. 10. it . Dijs non detrahes , & Principi populi tui non maledices . Thou shalt not rayle vppon the Gods , neither blaspheme the ruler of thy people . Thou shait not ( saith the Preacher ) speake euill of the Kinge , no not in thy thought : neither shalt thou slaunder the rich man in thy priuie chamber . For the birds of the Apre shall bewray thee , &c. God so abhorreth the speaking euill of Kings and Princes , that he wil not haue it kept secret , though it bee spoken neuer Num. 12. so secretlie . Marie , Moyses sister was smitten with Leprosie , because she murmured against her Brother . If Marie ( saith Chrisostome ) was so punished for murmuring against her brother , and that but once , how canst thou escape scotfree , which daylie railest against thy Prince and Gouernour .

He that speaketh euill of Father and Mother , by the law of God ought to die . If those ( saith Chrisostome ) that speak euill of their Parents , by Gods lawe are punished with deathe , what iudgement art thou worthie of , who darest speake euill of him , which is to bee preferred before Father and Mother , meaning the Magistrate ?

God saide to the sinner , as the Psalmist Psalm ●0 . reporteth : Why doest thou preach my lawes , and takest my Testimonie in thy mouth , &c. And shewing the cause why hee woulde not haue him to preach his lawes ( he saith ) Sedens aduersus fratrem loquebaris . Thou sitting speakest against thy brother . Now ( saith Chrisostome ) if God by his owne voice pronounce him vnworthie to preache his lawes , and to professe his worde , which speaketh onely against his Brother , shal wee thinke him worthie to preache , or count him a professor , which speaketh euill of Magistrates .

The wise man speaking of all slaunderers , Pro. 24. saith , that they are to be abhorred of men . Dauid saith , that hee will persecute him that slaundreth his neighbour . The Law pronounceth him to be accursed which backbiteth his neighbour . S. 1. Cor. 6. Paul placeth backbiters and slaunderers among those that shall neuer enter into the kingdome of Heauen . The Apostle Iude writeth in his Epistle , that Michaell the Archangell , when hee contended with the deuill about the body of Moses , did not giue vnto him any railing spéech : Michaell the Archangell did not rayle vpon the diuell , no not to his face . Then they that rayle vpon Princes and Magistrates , not to their face , but behind their backes , are no Archangels , nay , they are no Angels , nay , they are deuils . For the deuill was the first Calumniator , as his name testifieth , and is the father of backbiters and slaunderers , euen as he is of liers . Certaine then it is , that back biting & slaundering is an horrible crime , and a manifest signe of disobedience . And therefore Peter and Iude ioyne them together , saying , they contemne superioritie , and are not ashamed to speake euil of those which are in authoritie . And the Apostle in this place to his precept of obedience , like wise ioyneth this , that they speake euill of no man , as though hee shoulde say , if they speake euill of men , they cannot be obedient .

The second note is Contention . For 2. the Apostle addeth : admonish them that they be not contentious .

Contentious persons cannot bee but difobedient : for they are proude . Pride engendereth contempt : contempt bringeth forth disobedience . And proud persons are euer contentious . Inter superbos semper iurgia . Among the proud , there is euer strife . Prou. 13. 10. And againe : Homo peruersus suscitat rixas . A froward bodie causeth strife ▪ Prou. 16. 28. Contention of it selfe is such an euill , that it is sufficient alone to make a man wicked , though he seeme otherwise 1. Corin. 3. to be neuer so holie . So long as there is amongst you ( saith the Apostle ) emulation , contentions , and factions , are you not carnall , and walke according to the flesh : And in the epistle to the Galathians , Gala. 5. Iam. 3. hee placeth contention among the works of the flesh . S. Iames saith , that where contention and emulation is , there is trouble and euerie euill worke : Iude saith , that those which seperate themselues ( meaning coutentious persons ) followe their owne lusts . S. Paul secludeth those that are contentious from the Church , onely because they are contentious . If any man bee contentious amongst 11 Cor. II. you ( saith hee ) wee haue no such custome , neither yet the Churches of God : as though hee shoulde say , a man can not be contentious , & of the Church of God .

Chrisostome saith , that the name of the Church , is a name of consent and concorde , and that therefore , they that are contentious , & make diuision , can not be Li. de ●nit . ecclesia . said to be of the church . Augustine affirmeth , that though a man doe beleeue all the Articles of the Christian faith according to the Scriptures , yet if he doe not communicate with the vnity of the church , but breake the peace thereof , he is not of the Church . And againe , that whosoeuer so commendeth himselfe to the people , that he causeth them to follow him , and thereby maketh diuision in the Church , In. psalm 75. non est de illis montibus in quos illuminat altissimus . Is not of those hills which In cap. 4. ad Ephe. the highest God giueth light vnto .

Chrisostome affirmeth , that it is no lesse crime to make diuision in the church , then it is to fall into heresie . Therefore horrible is the crime of contention and yet is it oftentimes coloured and cloaked by the name and title of religion , of zeale , and of perfection . So hath it bin in times past , and so is it at this day . Irenaeus speaking of contentious persons writeth thus : Propter modicas & quaslibet causas , magnum & gloriosum corpus Chr. conscindunt & diuidunt , & quantum in ipsis est , interficiunt : pacem loquentes , & bellum operantes : verè liquantes culicem , & camelum transglutientes . For Lib. 4. cap. 62. meane matters and euery trifle , they diuide and teare in peeces , yea , and as much as in them lies , they kill too , the great & glorious body of Christ : They talke of peace , & practise war : Euen such they are , as straine at a gnat , and swallow vp a cammell . Nazianzen , like wise speaking of the same persons , saith thus : Spirituales isti fastuosi , iudicantes singulos , & condemnantes , & pro nihilo omnia ducentes , si ita libuerit , abcedunt communionem nostram velut impiam recusantes . These spirituall proud men , iudging & condemning al but themselues , and accounting of euerie thing too too lightlye , when they are so disposed , with-drawe themselues from our companye , and refuse it as vngodly and wicked . And againe : Qui ingentes rixas mouent ex rebus vel sermonibus paruis , veletiam non diuinis sed humanis motibus incitati , sibi quàm plurimos asciscunt insaniae suae socios , dum contentioni atque insolentiae suae , magnificum & venerabile omnibus fidei nomen imponunt , faedissimae intentionis suae causam , honest issimi huius vocabuli specie colorantes . Such as be occasioners of great braules , by reason of some things or words of smal moment , or els moued therevnto not by godlye , but worldlye motions , they drawe vnto themselues companions to their madnes , while they ascribe to their contention and pride , the excellent and reuerend name of fayth , thereby shadoing the cause of their beastlie purpose , with the visor of this holie and most good name . And againe : Nos inuicem impugnamus , dum videmur nobis nimis Catholici , nimis & fideles , & zel● Dei excitari , sed non sicut expedit , & lex certaminum continet . We gainesay and crosse one another , whilest we seeme to our selues too Catholike , and too faithfull , and to bee stirred vp by the zeale of God , but wee doe not as it is behoofefull , neither as the lawe and order of contention doth allow . Hierome likewise speaking of the same persons saith thus . Aurem populi mulcent , & quicquid dixerint , legem Dei putant . They curry fauour with the people , and therfore what they say , is thought of them to be the word of God . To bee short , Chrisostome saith , that those which deuide the church , least they shold seeme to do it for contentions sake , glorie that they teach more perfect things , and that they are wiser then others .

Whether these sayings of the ancient Fathers may aptly hee applied to those that make contention in the Churche at this day or no , I referre it to the iudgement of such as be indifferent . Howsoeuer it is , contention is the plague & pestilence of the Church , and of the Common-wealth likewise . Euery kingdom diuided in it selfe , commeth to decaye , and euery house diuided in it selfe , will be made desolate , as Christ saith .

Nazianzen compareth the Church , troubled with contention , to a ship vpon the Sea , tossed with waues and winds , and in daunger of enemies , where in the Marriners disagree amongst themselues , and will not followe the aduise and commaundements of their maister and Gouernour .

The same Nazianzen compareth contentious persons to madde men , who oftentimes set their owne houses on fire , thinking them to bee other mens : and smite their owne Parents , supposing them to be their enemies .

Basill likeneth the Church rent with contention , to the Citie Ierusalem when it was besiedged by Titus and Vespasianus : for it had enemies without , and it was diuided within : and therefore the end was destruction . And is not this our state at this time ? Are we not compassed about with enemies abroad ? & do we not contend amongst ourselues within ? &c: wel then , let vs at the length leaue of contending , & liue in peace , one with another . The wise man saith , Honor Prou. 20. est homini , qui seperat se contentionibus . It is an honour to a man to seperate himselfe from contentions . It is no honor for any man to maintaine contentions . Peace is the thing that Christ commaunded to his Disciples . Haue Salt in you , & haue peace one with another . Christ ioyneth salt and peace together . Sal sine pace ( saith an auncient Father ) non est virtutis donum , sed damnationis argumentum . Salt without peace , is not the gift of vertue , but an argument of condemnation . Peace and loue is the liuerie that Christe giueth vnto his Seruants : Heereby shall all men knowe ( saith hee ) that yée are my Disciples , if yée loue one another . It is the legacie hee bequeathed vnto them in his last will and Testament . My peace I giue vnto you . My peace I giue vnto you . My peace I leaue vnto you . Double peace , peace of conscience , and peace amongst your selues . The Anabaptists were woont to alledge for the maintenance of their contentions , that saying of Christe , I came not to send peace into the worlde , but the sword : wherevnto they haue beene long since annswered , the meaning of Christ there to bee , that he came to diuide the faithfull from Infidels , and not to diuide the faithfull amongst themselues . S. Paul dooth earnestly Philip. 2. exhorte to this vnitie and peace : If there bee any exhortation in Christe ( saith hee ) if there bee anye comfort of loue , if there bee any communion of the spirit , if there be any pittie or compassion , fulfill my ioye , that yée thinke one thing , that yée loue one another , that yée agrée amongst your selues , that nothing be done by contention or vaine glorie , but thorough modestie of minde , let one thinke another to excell him . And in the Epistle to the Hebrewes : Let vs consider one another , to prouoke vnto loue , and good workes , not leauing our mutuall societie , as the manner of some is : but let vs exhort one another , and so much the rather , because the daye is at hande : and the Apostle in this place commaundeth Titus to admonish them , that they bee not contentious . I would to God these exhortations of Christ and of his Apostles , could any thing mooue vs . &c

FINIS .
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