loue them that hate vs to recompense euel with doyng good to render blessynges for reporches if we remeÌ„ber that we muste not consider the malice of men but loke vpon the image of God in theÌ„ whiche defacing blotting out their faults doeth with the beautie and dignitie of it self allure vs to embrace it Therfore this Mortification shal then only take place in vs when we performe the dueties of charitie But it is not he that performeth them that only doeth all the dutifull workes of charitie although he leaue none of them vndone but he that doth them of a syncere affection of loue For it maye happen that a man maye fully performe to all menne all that he oweth so muche as concerneth outward duties and yet he maye be far from the true performyng of it For you maye see some that would seeme very liberall whiche yet doe geue nothyng but eyther with pryde of loke or with chorlishnesse of wordes they vpbrayde it And we become to suche wretchednesse in this vnhappy worlde that almoste no almes are geuen of any menne or at least of the moste parte of men without reprochyng Whiche peruersnesse should not haue ben tolerable among the very heathen For of Christians is somwhat more required than to shew a cherefulnesse in couÌ„tenance and make their doynges louely with gentlenesse of wordes First they must take vpon them the personage of him whome they see to neede their helpe and then so pitie their case as yf themselues dyd fele and suffer it so that they maye bee caried with felynge of mercie and gentlenesse euen as they would be to helpe themselues He that shall come so minded to helpe his brethren will not only not defile his doynges with any arrogante or vpbraydyng but also neyther will despise his brother to whome he doeth good as one needyng his helpe nor treade hym vnder foote as one bounde vnto him no more than we vse to reproche a sicke member for easyng whereof the whole body laboreth or to thynke it specially bounde to the other members bycause it hath drawen more helpe vnto it than it hath recompensed For it is thought that the common enterpartenyng of duties betwene members of one body hath no free kynde of gifte but rather that it is a payement of that whiche beyng due by the lawe of nature it were monstruous to denie And by this reason it shall follow that he may not thinke himself discharged that hath performed one kinde of dutie as it is commonly vsed that when a riche manne hath geuen any thing of his owne he leaueth other charges to other men as not belongyng to him But rather euery manne shall thinke thus with himselfe that he is altogether detter to his neyghbours and that he must determine none other ende of vsyng his liberalitie but when abilitie fayleth which how large so euer it be must be measured by the rule of charitie Nowe let vs more fully declare the principall parte of forsakyng our selues whiche we sayd to haue respecte to God We haue sayd muche of it already whiche it were superfluous to rehearse agayne it shal be sufficient to entreate of it so far as it frameth vs to quietnesse of minde and sufferance First therefore in sekyng the commoditie or quietnesse of this present life the Scripture calleth vs herunto that resignyng vs and our thinges to the Lordes wil we should yeld vnto him the affections of our heart to be tamed and subdued To couâ—t wealth and honors so compasse authoritie to heape vp riches to gather together al such follies as serue for royaltie poÌ„pe our lust is outragious and our gredinesse infinite On the other side of pouertie ignobilitie base estate we haue a maruellous feare and maruellous hatred that moue vs to trauaile by al meanes to eschue theÌ„ Hereby a man may see how vnquiet a minde they haue how many shiftes they attempt with what studies they wery their life that frame their life after their owne deuise to atteyne those thinges that their affection of ambitioÌ„ or couetousnesse requireth and on the other side to escape pouertie basenesse Therfore the godly must kepe this waye that they be not entangled with such snares First let them not either desire or hope for or thinke vpon any other meane of prosperyng than by the blessing of the Lord therfore let them safely boldely rest theÌ„selues vpon it For how so euer the flesh thinke it self sufficient of her self whoÌ„ she eyther trauaileth by her owne diligence or endeuoreth with her owne studie or is holpen by the sauour of men to the atteyning of honour and wealth yet it is certayne that all these thinges are nothing that we shall nothyng preuayle with wit or trauaile but in so much as the Lord shall prosper bothe But on the other side his only blessyng findeth a waye through al stoppes to make all thinges procede with vs to a ioyfull and lucky end Then how soeuer we maye moste of all obteyne any glorie or wealth without it as we dayly see the wycked to get heapes of greate honours and richesse yet for as much as they vpon whome resteth the curse do fele no parcell of felicitie we can obteine nothing without his blessing that shal not turne vs to euell And it is not at all to be coueted that maketh men more miserable Therefore yf we beleue that all the meane of prosperous successe and such as is to be wished coÌ„sisteth in the only blessing of God which beyng absent all kindes of miserie and calamitie muste happen vnto vs this remayneth also that we do not gredyly endeuour to wealth and honours standing vpon our owne finesse of wit or diligence nor leauing to the fauour of men nor trustyng vpon a vayne imagination of fortune but that we alwaye looke vnto the Lord to be led by his guidyng to what so euer lot he hath prouided So first it shall come to passe that we shall not violently rush to the catchyng of richesse and inuadynge of honours by wronge by guile and euell crasty meanes or extortion with doyng iniurie to our neighbours but shal onely followe those fortunes that maye not leade vs from innocence For whoe maye hope for the helpe of Gods blessyng among fraudes extortioÌ„s and other suttle meanes of wickednesse For as Gods blessing followeth no man but him that thinketh purely doeth rightly so it calleth back all them of whom it is desired froÌ„ croked thoughtes and corrupt doynges TheÌ„ we shal be bridled that we burne not with inmeasurable desire of growyng riche nor ambitiously gape for honors For with what face may a man trust to be holpen of God to obteine those thynges that he desireth agaynst his worde For God forbidde that God should geue the helpe of his blessyng to that whiche he curseth with his own mouth Last of all if it succede not according to our wish and hope yet we shal be restrayned from impatience and
Lorde ys bryghte that geueth lyghte to the eyes c. Agayne A launterne to my feete ys thy woorde and a lyghte vnto my pathes â–ª and innumerable other that hee reherseth in all that Psalme Neyther are these thynges agaynste the sayinges of Paule wherein vs shewed not what vse the lawe mynystreth to the regenerate butte what yt ys able to geue to manne of yt selfe Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe to whome hee inwardely inspyreth a readynesse to obeye And hee taketh holde not of the commaundementes onely butte also the promyse of grace annexed to the thynges whyche onely maketh the bytternesse to ware sweete For what were lesse ameable than the lawe yf yt shoulde onely wyth requyringe and threateninge trouble soules carefully wyth feare and vexe them wyth terroure Butte specially Dauid sheweth that hee in the lawe conceyued the Mediatoure wythoute whome there ys no delyte or sweetenesse Whyche whyle some vnskyllfull menne canne not discerne they boldely shake awaye all Moses and bydde the two tables of the lawe farrewell bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe Lette thys prophane opynyon departe farre oute of oure myndes For Moses taughte excellently well that the same Lawe whyche wyth synners canne engendre nothynge butte deathe oughte in the holly to haue a better and more excellente vse For thus when hee was reddy to dye hee openly sayde to the people Laye youre heartes vpon all the woordes that I doe testyfye to youe thys daye that ye maye commytte them to youre chyldren that ye maye teache them to keepe to doe and to fullfyll all the thynges that are wrytten in the volume of thys lawe bycause they are not vaynely commaunded you butte that euerye one shoulde lyue in them butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghteousnesse then eyther wee muste haue no rule at all to lyue iustely and vpryghtely or els yt ys not lawefull for vs to departe from yt For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed Therefore whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe let vs not referre that to one age onely bycause it is moste meete for all ages to the cude of the woorlde and lette vs not therefore be frayed awaye or flee from beynge instructed by it bycause yt appoynteth a muche more exacte holynesse than we shall perfourme whylâ— wee shall carry about the parson of our bodie For nowe yt executeth not against vs the office of a rygorous exacter that wyll not be satysfyed but wyth hys full taske perfourmed butte in thys perfection where vnto it exhorteth vs it sheweth vs a marke towarde whyche in all oure lyfe to endeuoure is no lesse profitable for vs than agreable wyth oure dutie In whyche endeuoure if we faâ—le not it is well For all thys lyfe ys a race the space whereof beynge runne cute the Lorde wyll graunte vs to atteine to that marke towarde whyche our endeuoures do trauaile a farre of Nowe therefore whereas the lawe hathe towarde the faythfull a power to exhorte not suche a power as maye bynde theyr consciences with curse butte suche as wyth often callynge on maye shake of sluggyshnesse and pynche imperfection to awake it many when thei meane to expresse thys delyueraunce from the curse thereof do saye that the lawe is abrogate to the faythfull I speake yet of the lawe moral not that it dothe no more commaunde them that whyche is ryghte butte onely that it be no more vnto them that whych it was before that is that it do no more by makynge afrayde and confoundynge their consciences damne and destroye them And truely suche an abrogation of the lawe Paule dothe plainely teache and also that the Lorde himselfe spake of it appeareth by thys that he woulde not haue confuted that opinion that he shoulde dissolue the lawe vnlesse it hadde been commonly receyued amonge the Iewes Butte forasmuche as it could not ryse causelessly and wythoute any coloure it is lykely that it grewe vpon false vnderstandynge of hys doctryne as in a manner all erroures are wonte to take occasion of truthe but leaste we shoulde also stumble at the same stone let vs dylygently make distinction what is abrogate in the lawe and what remayneth yet in force Where the Lorde protesteth that he came not do destroye the lawe butte to fullfill yt and that till heauen and earthe passe awaie no one iote of the lawe sholde passe awaye butte that all shoulde be fullfylled he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe And for good cause sithe he came rather for this ende to heale offences Wherefore the doctrine of the lawe remayneth for all Christians inuiolable which by teachynge admonyshynge rebukynge and correctynge maye frame and prepare vs to euerye good woorke As for those thynges that Paule speaketh of the curse it is euident that they belonge not to the verye instruction butte onely to the force of byndynge the conscience For the lawe not onely teacheth butte also wyth authoritie requyreth that whyche yt commaundeth If yt be not perfourmed yea yf duetye be stacked in any parte it bendeth her thunderboulte of curse For thys cause the Apostle sayth that all they that are of the woorkes of the lawe are subiecte to the curse bycause it is wrytten Cursed is euery one that fullfylleth not all And he sayeth that they be vnder the woorkes of the lawe that do not sette ryghteousnesse in the forgeuenesse of synnes by whyche we are loosed from the rigoure of the lawe He teacheth therefore that we muste bee loosed from the bondes of the lawe vnlesse we wyll miserablye peryshe vnder them But from what bondes the bondes of that rigerous and sharpe exactinge that releaseth nothing of the extremitie of the lawe and suffereth not any offense vnpunished From this curse I saye that Christe mighte redeeme vs he was made a curse for vs. For it is wrytten Cursed is euery one that hangeth vpon the tree In the capter folowinge in deede he sayth that Christe was made subiecte to the lawe to redeeme them that were vnder the lawe but all in one meanynge for he by and by addeth that by adoption we mighte receiue the righte of children What is that that we shoulde not be oppressed wyth perpetuall bondage that shoulde holde oure conscience fast strained with anguishe of death In the meane tyme thys alwaye remaineth vnshaken that there is nothinge withdrawen of the authoritie of the lawe but that it oughte styll to bee receyued of vs wyth the same reuerence and obedience Of ceremonies it is otherwise whiche were abrogate not in effecte but in vse onely And this that Christe by hys commynge
to the puttinge awaye of them The eyghte Chapter An exposition of the Morall lawe HEre I thinke it shall not bee from the purpose to enterlace the ten Commaundementes of the lawe wyth a shorte exposition of them bycause thereby both that shall better appeare which I haue touched that the same keping of them whiche God hathe ones appoynted remaineth yet in force and then also we shall haue besides that a profe of the seconde poynte that the Iewes dyd not onely learne by it what was the true force of godlines but also by the terroure of the iudgement syth thei sawe theÌ„ selues vnable to keepe it they were compelled whether they woulde or no to be drawen to the Mediatore Nowe in the setting forth the suÌ„me of thofe thinges that are requyred in the true knowledge of God wee haue already taught that we can not conceyue hym accordynge to hys greatnesse butte that by and by his maiestie presenteth it selfe vnto vs to binde vs to the worship of him In the knowledge of our selues we haue set this for the chiefe pointe that beynge voyde of the opinion of oure owne strength and cleane stripped of the truste of our owne righteousnesse and on the other side discouraged and beaten downe wyth conscience of our owne needynesse we shoulde learne perfect humilitie and abacement of oure selues The Lorde setteth fourth bothe these poyntes in his lawe where firste chalenging to himselfe due power to gouerne hee calleth vs to the reuerence of hys diuine maiestie and appoynteth oute vnto vs wherein it standeth and consisteth then publyshyng a rule of his righteousnesse againste the righteousnesse where of oure nature as yt ys peruerse croked doth alway striue beneth the perfectioÌ„ wherof our power as of it selfe it is weake feble to do good lieth a great way bylowe he reproueth vs both of weakenesse and vnrighteousnesse Moreouer that inwarde lawe whyche we haue beforesaide to bee grauen and as it were imprinted in the heartes of all men doth after a certaine manner enforme vs of the same thinges that are to be learned of the two tables For oure conscience doth not suffer vs to stepe a perpetuall slepe withoute feelynge but that it inwardly is a wytnesse and admonysher of those thynges that we owe to God and layeth before vs the difference of good and euell and so accuseth vs when we swarue from oure dutie But manne beinge wrapped in such darkenesse of erroures as he is scarse euen sclenderly tasteth by that lawe of nature what worship pleaseth God but truly he is very farre distante from the righte knoweledge thereof Byside that hee is so swollen with arrogancie and ambition so blinded with selfeloue that he can not yet loke vpon and as it wer descende into himself to learne to submitte and humble himselfe and confesse his owne myserie Therfore as it was necessarie bothe for oure dulnesse and stubbornesse the Lorde hathe set vs a lawe wrytten whyche shoulde bothe more certainely testifie that whyche in the lawe naturall was to obscure and also shoulde shake awaye oure drousenesse and more liuely touche oure mynde and remembrance Nowe it is easye to vnderstande what is to be learned of the lawe that is that as God is oure creatoure so of ryght he hathe the place of oure father and Lorde and that by thys reason we owe to him glorie reuerence loue feare Yea and also that we are not at oure owne lyberty to folowe whether soeuer the luste of oure minde doth moue vs but that we oughte to hange vpon hys backe and to reste onely vpon that whyche pleaseth hym Then we learne that he deliteth in ryghteousnesse and vpryghtnesse that he abhorreth wyckednesse and therfore that vnlesse we wyll wyth wycked vnthankfullnesse fall awaye from oure creatoure wee muste necessarily obserne ryghteousnesse all oure life longe For if then onely we yelde vnto him the reuerence that we owe when we preferre his will before oure owne it foloweth that there is no other due worship of him but the obseruation of righteousnesse holynesse and cleannesse Neither maye we pretende this excuse that wee wante power and lyke wasted detters be not able to paye For it is not conueniente that wee shoulde measure the glorye of God by oure owne power for whatsoeuer we bee he alwaye abydeth lyke to hym selfe a louer of ryghteousnesse a hater of wickedesse Whatsoeuer he requyreth of vs bycause he caâ—ne requyre nothynge butte that whyche is ryghte by bonde of nature we muste of necessitie obey but that we are not able is oure owne faulte For if we be holden bounde of oure owne luste wherein sinne reighneth so that we are not loose at libertie to obey oure father there is no cause why we shoulde allege necessitie for oure defense the euell whereof is bothe within vs and to be imputed vnto oure selues When we haue thus farre profited by the teaching of the lawe then muste we by the teachinge of the same lawe also descend vnto ourselues whereby at lengthe we may carry away two thynges The firste is by comparing the righteousnesse of the law with our life to learne that we are farr of from being able to satisfie the will of God that therfore we are not worthy to haue place among his creatoures much lesse to be reckned among his children The second is in considering oure strength to learn that it is not onli insufficieÌ„t to fulfil the law but also vtterli none at al. Hervpon foloweth bothe a distruste of oure owne strength a care and fearefullnesse of mynde For conscience canne not beare the burden of iniquitie but that by and by the iudgement of God is present before it and the iudgemente of God canne not bee felte butte that it stryketh into vs a dreadefull horroure of deathe And lykewise beynge constrained wyth proues of her owne weakenesse it canne not choose butte by and by fall into despere of her owne strength Both these affections do engendre humilitie and abatemente of courage So at lengthe it commeth to passe that man made afrayde wyth felinge of eternall death which he seeth to hange ouer him by the deseruinge of his own vnrighteousnesse turneth hym selfe to the onely mercy of God as to the onely hauen of saluation that feelynge that it is not in hys power to paye that he oweth vnto the lawe desperinge in hym selfe hee maye take breathe againe and beginne to craue and looke for helpe from els where Butte the Lorde not contented to haue procured a reuerence of hys righteousnesse hathe also added promyses and threatnynges to fyll oure heartes wyth loue of hym and wyth hatred of wyckednesse For bicause oure mynde is to blynde to be moued with the onely beautie of goodnesse it pleased the mooste mercyfull Father of hys tendre kyndnesse to allure vs wyth sweetenesse of rewardes to loue and longe for hym He pronounceth therefore that wyth hym are rewardes layed vp for vertue and that hee shall not spende
them which in other places the Scripture commonly teacheth Because if we desire to knowe God by his workes so noble and excellente an example is not to be omitted Beside that this pointe of doctryne is very necessary for the confutyng of many errors The excellence of the nature of Angels hath so daselled yâ— myndes of many that they thought the Angels had wrong offred them if they should be made subiect to the authoritie of one God and brought as it were in obedience And herevpon were they fained to be Gods There rose vp also one Manicheus with his secte whiche made themselues two originall beginninges of thinges God and the Deuell and to God he assigned the beginning of good thinges and of thinges of euil nature he determined the Deuil to be the author If our mindes should be entangled with this error God should not kepe whole hys glory in the creacion of the world For wher as nothing is more proper to God than eternitie and a being of hymselfe as I maye so terme it they which geue that vnto the Deuill dooe they not in a maner geue hym the tytle of Godhead Now where is the almightinesse of God become if such authoritie be grauÌ„ted to the deuil that he may put in execucioÌ„ what he wil though God say nay withstaÌ„de it As for the onely fundation that the Manichees haue that it is vnlawfull to ascribe vnto God that is good the creation of any thyng that is euyll that nothyng hurteth the true Faith whiche admitteth not that ther is any thing naturally euil in the whole vniuersalitie of the world because neither the frowardnesse and malice bothe of man and the deuell nor the sinnes that procede therof ar of nature but of the corruption of nature Neyther was there any thyng from the begynnyng wherin God hath not shewed an example bothe of his wisedome and iustice Therfore to answere these peruerse deuises it behoueth vs to lifte vp our myndes hyer than our eyes can atteyne to see For whiche cause it is likely that where in the Nicene crede God is called the creatour of all thynges thinges inuisible are expressed Yet will we be carefull to kepe the measure that the rule of godlynesse appointeth least the readers with searchyng to vnderstande further than is expedient shuld wander abroade beyng ledde away from the simplicitie of Faith And surely for as muche as the Holy ghoste teacheth vs alway for oure profite and suche thynges as are finally auaylable to edifie he doothe eyther leaue wholly vnspoken or but lightly as it were ouerrunningly touche them it shall be also our duetie to be content not to know those thynges that doo not profite vs. That the Angels for as muche as they are the ministers of God ordeyned to execute his coÌ„maundementes are also his creatures it ought to be certainly out of all question To moue doute of the tyme and order that they were created in shoulde it not rather be a busy waywardnesse than diligence Moses declareth that the earthe was made and the heauens were made with all theyr armies to what purpose than is it curiously to search what day the other more secrete armies of heauen beside the starres and planettes fyrst began to be But because I will not be long let vs as in the whole doctrine of religion so here also remembre that we ought to kepe one rule of modestie and sobrietie that of obscure thynges we neither speake nor thynke nor yet desyre to knowe any other thynges than that hath ben taught vs by the woorde of God and an other poynt that in readyng of Scripture we continually rest vpon the searchyng and studying of suche thynges as pertaine to edification and not geue our selues to curiositie or study of thynges vnprofitable And because it was Gods pleasure to instructe vs not in â—riflyng questions but in sounde godlynesse feare of his name true confidence and duties of holynesse let vs rest vpon suche knowledge Wherfore if we wil be rightly wise we must leaue those vanities that ydle men haue taught without warrant of the woorde of God concernyng the nature degrees and multitude of Angels I knowe that suche matters as this are by many more gredily taken holde of and are more pleasant vnto them than suche thynges as lye in dayely vse But if it greue vs not to be the scholers of Christe let it not greue vs to folowe that order of learnyng that he hath appoynted So shall it so come to passe that beyng contented with his scholyng we shall not onely forbeare but also abhorre superfluous speculations from whyche he calleth vs away No man can deny that the same Denyse what soeuer maÌ„ he was hath disputed many thynges bothe subtilly and wittyly in his Hierarchie of heauen but yf a man examine it more neerely he shall fynde that for the moste parte it is but mere babblyng But the dutifull purpose of a diuine is not to delite eares with pratyng but to stablishe consciences with teachyng thynges true certayne and profitable If one should reade that boke he would thinke that the man were slypped downe from heauen did tell of things not that he had lerned by heresay but that he had seen with his eies But Paule whiche was rauished aboue the thirde heauen hath vttered no suche thynge but also protesteth that it is not lawfull for man to speake the secretes that he had sene Therfore bidding farewell to that triflyng wisedome lette vs consider by the simple doctrine of the Scripture what the Lorde wold haue vs knowe concernyng his angels It is commonly red in the Scripture that the Angels are heauenly Spirites whose ministration and seruice God vseth for putting in execution of those thinges that he hath decreed For which reason the name is geuen them because God vseth them as messangers to shewe hym selfe vnto men And vpon like reason are deriued the other names that they are called by They are named armies because they do like a garde enuiron their prince and doo adorne and set forth the honourable shew of his maiestie and like souldiours they are alway attendyng vpon the ensigne of their capitain and are euer so prepared and in readynesse to do his commaundementes that so soone as he doth but becken to them they prepare them selues to worke or rather be at their worke alredy Suche an image of the throne of God to set out his roialtie the other prophetes doo describe but principally Daniel wher he saith that when God sate him downe in his throne of iudgement there stode by a thousande thousande and ten thousand companies of ten thousands of angels And because God doth by theÌ„ meruailously shewe foorth declare the might and streÌ„gth of his hand therfore they are named strengths bicause he exerciseth and vseth his authorite in the world by them therfore they are somtime called Principalities somtime powers somtime DominioÌ„s Finally because in them as it wer sitteth the
be it neuer so swifte and strong whereof the ouerflowyng is so violent The Lorde healeth these diseases in his electe by this meane that wee will by and by set forth In some he only restraineth them with putting a bridle in their mouth only that they breake not out so farre as he foreseeth to bee expedient for preseruynge of the vniuersitie of thinges Hereby some are holden in by shame some by feare of lawes that they burste not forth into many sortes of filthinesse howebeit they do for a great part not hide their vncleannesse Some bycause they thinke that an honest trade of life is good doe after a certayne sorte aspire towarde it Some rise vp aboue the common sorte that by their maiestie they maye kepe other in their duetie So God by his prouidence bridleth the peruersenesse of nature that it breake not forth into doyng but he cleanseth nor within But yet the doubte is not dissolved For eyther we muste make Camillus like vnto Catiline or els in Camillus we shall haue an example that nature yf it bee framed by diligence is not altogether without goodnesse I graunte in deede that those goodly giftes whyche were in Camillus bothe were the giftes of God and seeme worthy to bee commended if they we weyed by themselues but how shall they bee proues of naturall goodnesse in hym muste we not returne to the minde and frame our argumente in this sorte If a naturall manne exelled in suche vprightenesse of manners then nature is vndoubtedly not without power towarde the studie of vertue But what if the minde were peruerse and croked and folowyng any thyng rather than vpright straightnesse And that it was such there is no doubt yf you graunt that he was a naturall manne Now what power of mans nature to goodnesse will you reherse vnto me in this behalfe yf in the greatest shewe of purenesse it bee founde that he is alwaye carried to corruption Therefore leaste ye commende a manne for vertue whose vices deceyue you vnder vertues Image dooe not so gene vnto the will of manne power to desire goodnesse so longe as it remayneth taste in her owne peruersenesse Albeit this is a moste sure and easy solution of this question that these are not common gyftes of nature but special graces of God whiche he diuersly and to a certaine measure dealeth among men that are otherwise vngodly For whiche reason we feare not in common speache to call one man well natured and an other of euell nature and yet wee cease not to include them bothe vnder the vniuersall state of mans corruption but we shewe what speciall grace God hath bestowed vpon the one whiche he hath not vouchsaued to geue to yÌ„e other wheÌ„ his pleasure was to make Saule kinge he formed him as a new man that is the reason why Plato alludinge to the fable of Homere sayth that kinges sonnes are created notable by some singular mark bicause God prouidinge for mankinde furnisheth these with a principle nature whome he appoynteth to beare gouernement out of this store house came all the greate Captaines that are renomed in histories The same is also to be thoughte of priuate men But bicause as euery man hathe moste excelled so his ambition hath mooste moued him forwarde wyth whâ—che spotte all vertues are defiled so that thei lose all fauoure before God it is to be accompted nothingeworth what soeuer semeth praise-worthy in vngodly men besyde that the chefe part of vprightnesse faileth where there is no studye to aduaunce the glorye of God whiche all thei wante whome he hathe not regenerate with his spirite Neither ys yt vainely spoken in Esaie that vpon Christe resteth the spirite of the feare of God whereby we are taught that so many as are strange froÌ„ Christ are without the â—eare of God whiche is the beginning of wisedome As for the vertues that deceiue vs with vaine shewe I graunte they shall haue praise in the courte of policie and in the common fame of men but before the heauenly iudgemente seate they shall bee of no valewe to deserue ryghteousenesse With suche bondage of synne therefore as Wyll is deteyned it can not ones moue it selfe to goodnesse muche lesse applye it selfe For suche mouing is the beginninge of tournynge to God whiche in Scriptures is wholy imputed to the grace of God As Ieremie prayeth to the Lorde to tourne hym yf hee wyll haue hym tourned Wherevpon the Prophete in the same chapter deserybynge the spirituall redemption of the faythefull people sayeth that they were redeemed oute of the hande of a stronger meanynge wyth howe streyghte fetters a sinner is bound so longe as beynge forsaken of the Lorde hee lyueth vnder the yooke of the Deuell Yet Wyll styll remayneth whyche wyth mooste bente affection ys bothe inclyned and hasteth to synne For manne was not depryued of Wyll when hee dyd caste hym selfe into thys necessytye but of the soundenesse of Wyll And Bernarde saythe not vnaptelye whyche teacheth that to Wyll ysâ— in vs all but to Wyll good ys a profytynge to wyll yll ys a defaute and therefore symplye to wyll ys the woorke of manne to wyll euell of corrupte nature to wyll well of grace Nowe whereas I saye that wyll putte from libertie ys by necessytye drawen or ledde into euell yt ys marueyll yf that shoulde seeme a harde speache vnto any manne whiche neither hathe any absurditie in yt nor varieth from the vse of holy menne But it offendeth them that canne make no dyfference betweene necessytye compulsyon But yt a manne aske them ys not God of necessytye good ys not the deuell of necessytye euell what canne they aunswere For so is goodnesse knitte with Gods diuinitie that it is no more of necessarie that he be God then that he be good And the deuell is by hys fall so estranged from partaking of goodnesse that he can do nothinge but euell But now if any robber of God do barke against this and say that God deserueth smale prayse for his goodnesse whyche is compelled to keepe shall not this be a ready aunswer to him that it commeth to passe by his infinite gooddesse and not by violent impulsion that he can not do euell Therefore if this that it is of necessitie that God do well do not hinder the free will of God in doing well if the deuell whyche can not do but euell yet willingly sinneth who shall then saye that a manne doothe therefore lesse wyllyngely synne for thys that hee ys subiecte to necessitie of sinning Thys necessitie whereas Augustine eâ—che where speaketh of it euen then also when he was enuiously pressed with the cauilation of Celestius he sticked not to affirme in these woordes vp libertie it came to passe that manne was wyth synne but nowe the corruption whyche stowed for punyshemente hathe of libertie made necessitie And so ofte as he falleth into mention therof he boâ—bteth not to speake in thys manner of the necessarye bondage
which is incomprehensible The seconde part forbiddeth vs to honor any images for religious sake Morouer he shortly reciteth al the formes wherwith he was wont to be expressed in shape by the prophane and superstitious nations By those thinges that are in heauen he meaneth the Sunne the Moone and other Starres and paraduenture also birdes as expressyng his meanyng in the fourth of Deuteronomie he meaneth as well birdes as starres Whiche note I would not haue spoken of but that I sawe some vnskilfully to applie it to Angeles Therfore I omitte the other partes bicause they are sufficiently knowen of themselues And we haue already in the first boke taught plainely enough that what so euer visible formes of God man doth inuent they are directly contrarie to his nature and that therfore so sone as images come sorth true religion is corrupted and defiled The penall ordinance that foloweth ought not a litle to auayle to shake of our slouthfulnesse For he threteneth That he is the Lord our God a yelous God that visiteth the iniquitie of the fathers vpon the children vnto the thirde and fourth generation in them that hate his name and sheweth mercie vnto thousandes to them that loue him and kepe his commaundementes This is as much in effect as yf he should haue sayde that it is he only vpon whome we ought to 〈◊〉 And to brynge vs thereunto he speaketh of his power that doth not without punishment suffer it selfe to be contemned or diminished Here is in deede let the name El whyche signifieth God Eut bicause it is deriued of strength do expresse the sense the better I did not sticke so to translate it or to put it into the texte Then he calleth himselfe â—elous that can abide no fellow Thirdly he affirmeth that he will be a reuenger of his maiestie and glorie yf any doe transferre it to creatures or to grauen images and that not with a short or sclender reuenge but suche as shall extend to the chyldren and chylderns children and childrens childrens children that is suche as shal be â—oâ—owers of their fathers vngodlinesse as also he sheweth a perpetuall mercie and bountifulnesse vnto longe continuance of posteritie to those that loue him and kepe his lawe It is a common manner with God to take vpon him the persone of a husband towarde vs. For the conuinction wherewith he bindeth himself vnto vs when he receiueth vs into the bosome of his church is like vnto a certaine holy wedlock that muste stande by mutuall faythfulnesse As he dothe all the duties of a faythfull and true husbande so agayne he requireth of vs suche loue and chastitie as ought to be in wedlocke that we yelde not our soules to Satan to lust and to filthy desires of the flesh to be defiled by them Wherupon he that rebuketh the Apostasie of the Iewes coÌ„plaineth that they did throwe away chastitie were defiled with adulteries Therfore as the husband the more holy chast that he himselfe is the more is he kindled to anger yf he see his wiues minde encline to a strang louer so the lord that hath wedded vs vnto himself in truthe testifieth that hath a most feruently burnyng ialousie so oft as neglecting the purenesse of his holly mariage we are defiled with wicked lustes but specially then when we traÌ„sferre to any other or do inâ—ectt with any superstition the worship of his name whiche ought to be most vncorrupted For asmuch as by this meane we doe not only breake the faith geuen in wedlocke but also do defile the very weddyng bed with bryngyng into it adulterers In the thretening is to be seen what he meaneth by this when he sayth that he will visit the iniquitie of the fathers vpon the children vnto the third fourth generation For biside that it staÌ„deth not with the equitie of gods iustice to punish yâ— innocent for an others offence God him self also sayth that he will not make the sonne to beare the wickednesse of the father But this sentence is more than ones repeted of prolongyng the punnishmente of the sinnes of the auncelters vpon the generations to come For so doth Moses oftentimes speake vnto him Lord lord â–ª that rendrest the iniquitie of the fathers to the children vnto the third fourth generatioÌ„ Likewise Ieremie Thou that shewest mercie in thousandes that rendrest the iniquitie of the fathers into the bosome of the children after them Many while they trauaile much in losyng this knot thinke that it is to be vnderstaÌ„ded only of temporall punishmentes whiche if the children suffer for the parentes faultes it is no absurditie for asmuch as they are ofteÌ„times layed vpon theÌ„ for their saluation which is in deede true For Elaye declared to Ezechias that his sonnes shuld be spoiled of the kingdome caried into exile for the sinne that he had coÌ„mitted The houses of Pharao Abimelech were plaged for offending AbrahaÌ„ But when that is alledged for assoiling of this question it is rather a shift than a true exposition For here in like places he threteneth a more greuous reuenge than that it may be limited within the boundes of this present life It is therfore thus to be taken that the iust curse of the Lord lieth not only vpoÌ„ the head of the wicked maÌ„ himself but also vpoÌ„ his whole familie when the curse ones lieth vpon them what is els to be loked for but that the father being destitute of the spirit of God liue most wickedly the sonne likewise forsaken of the lord for the fathers fault do follow the same way of destruction finally the childes childe the childe of the childes childe that cursed seede of detestable meÌ„ do fal hedlong after theÌ„ First let vs see whether such reuenge be vnsemely for the iustice of God If al the nature of maÌ„ be daÌ„nable we know that destruction is prepared for theÌ„ to whoÌ„ the lord vouchsaueth not to coÌ„municate his grace Neuer the lesse thei do perish by their owne vnrighteousnesse not by vnrighteous hatred of God Neither is there left any cause to quarel why they be not holpeÌ„ by the grace of God to saluation as other are Wheras therfore this punishmeÌ„t is laied vpoÌ„ wicked meÌ„ euel doers for their offenses that their houses be depriued of that grace of God during many generatioÌ„s who caÌ„ accuse God for this most iust reueÌ„ge But the Lord on the other side pronouÌ„ceth that the punishment of the fathers sinne shal not passe ouer vnto the sonne Note what is ther entreated of â—heÌ„ the Israelites had beÌ„ long coÌ„tinually vexed with many calamities thei began to vse â—or a Prouerbe that theire fathers had eateÌ„ a sower grape wherwith the childrens teeth were set on edge wherby thei meant that their fathers had coÌ„mitted sinnes wherof thei being otherwise righteous not deseruing it did suffer yâ— punishmeÌ„t rather by â— vnappeaâ—able wrathfulnesse of God thaÌ„ by a
thinking of the heaueÌ„ly life or froÌ„ study to garnish thy soule But this was long ago truely sayd of Cato that there is great carefulnesse of trimming our body great carelesnesse of vertue And it is an old prouerbe that they whiche are much busied in care of their body ar commoÌ„ly carelesse of their soule Therfore although the libertie of the faithfull in outward thinges is not to be restrained to a certain forme yet truely it must be subiect to this law to beare very little with theyr owne affections but contrariwise still call vpon them selues with continually bent mynde to cut of all shew of superfluous plentie muche more to restraine ryotous excesse and to take diligent hede that they do not of helpes make to them selues hinderaunces The other rule shal be that they that haue but small and sclender rychesse may learne to lacke pacieÌ„tly that they be not carefully moued with immeasurable desire of them whiche pacieÌ„ce they that kepe haâ—â—e not a litle profited in the Lordes schole as he that hath not at least somewhat profited in this behalf can scarcely haue any thing wherby â—o proue him selfe the scholar of Christ. For beside this that the most part of other vices do accompanie the desire of earthly thinges he that beareth pouertie impatiently doth for the moste part bewray the contrarie disease in abuÌ„dance I meane hereby that he whiche wil be ashamed of a poore cote wil be proude of a costly cote he that will not be content with a hungry supper will be disquieted with desire of a deintier and would also intemperately abuse those deinties if he had them he that hardly and vnquietly beareth a priuate base estate will not absteine from pryde if he climbe to honors Therfore let all them that haue an vnfained zele of Godlinesse endeuour to learne by the Apostles example to be full and huÌ„gry to haue store and suffer want The Scripture hath also a third rule wherby it tempereth the vse of earthly thinges of whiche we haue spoken sumwhat when we entreated of the preceptes of charitie For the Scripture decreeth that al earthly thinges are so geuen vs by the bountifulnesse of God and apointed for oure coÌ„moditie that they may be as things deliuered vs to kepe wherof we must one day yelde an accompt We must therfore so dispose them that this saying may continually sound in our eares yeld an accoÌ„pt of thy â—aylywike Therwithall let this also come in our mynde Whoe it is that asketh suche an accompt euen he that hath so muche commended abstinence sobrietie honest sparing and modestie and abhorreth riotous sumptuousnesse pride ostentation and vanitie whiche alloweth no other disposing of goodes but suche as is ioyned with charitie whiche hath already with his own mouth condemned all those deliteful thinges that do withdrawe a mans mynde from chastitie and cleannesse or doe dull his wit with darkenesse Last of all this is to be noted that the Lorde biddeth euery one of vs in al the doinges of his life to haue an eye to his calling For he knoweth with how great vnquietnesse mans wit boyleth with howe skipping lightnesse it is caried hether and thether how gredy his ambitioÌ„ is to holde diuerse thinges at ones Therfore that all thinges shoulde not be confounded with our follie and rashenesse he hath apointed to euerie man his duties in seuerall kindes of lyfe And that no man rashly runne beyond his bondes he hath named all suche kyndes of lyfe vocations Therfore euery mans seuerall kinde of life is vnto him as it were his standing apointed him by God that they should not all theyr life vncertainly wander about And this diuision is so necessary that al our doinges are measured thereby in his sight and oftentimes contrary to the iudgemeÌ„t of mans reason and Philosophie There is no dede accompted more noble euen among the Phylosophers than for a man to deliuer his contrie from tyrannie but by the voice of Gods iudgemeÌ„t the priuate man is openly condemned that layeth hand vpon a tyrant But I wil not tarry vpon rehearsing of examples It is sufficient if we knowe that the calling of the Lord is in euery thing the beginning and fundation of well doing to whiche he that doth not diriect himself shal neuer kepe a right way in his doinges He may paraduenture somtime do somwhat seming worthy of praise butte whatsoeuer that be in the sight of men before the throne of God it shal be reiected moreouer there shal be no conuenient agrement in the partes of his life Therfore our life shall then be best framed when it shal be directed to this marke For then no man caried with his owne rashenesse will atteÌ„pt more thaÌ„ his calling may beare because he knoweth that it is not lawful to passe beyond his bondes He that shal be a man of base estate shal contentedly liue a priuate life least he shold forsake the degree wherin God hath placed him Againe this shal be no smal relefe to cares labors greues and other burdens when a man shall know that in all these thinges God is his guide The more willingly the magistrate will execute his officeâ— the housholder will bynd him selfe to his dutie euery man in his kinde of life will beare and passe through the discommodities cares tediousnesse and anguishes therof when they are perswaded that euery maÌ„s burden is laid vpon him by God Hereupon also shal growe singular coÌ„fort for as muche as there shal be no worke so filthy vile if it be such a one as thow obey thy calling in it but it shineth is most precious in the sight of God The aleuenth Chapter ¶ Of the iustification of Fayth and fyrst of the definition of the name and of the thyng I Thinke I haue already sufficiently declared before howe there remayneth for men being accursed by the lawe one only helpe to recouer saluation agayne what Faith is and what benefites of God it bestoweth vpon man and what fruites it bringeth fourth in hym The summe of all was this that Christ is geuen vs by the goodnesse of God and coÌ„ceiued and possessed of vs by faith by partakyng of whome we receiue principally twoo graces the first that being reconciled to God by his innocencie we may nowe in stede of a iudge haue a merciful father in heauen the second that being sanctified by his Spirite we maye geue our selues to innocencie and purenesse of lyfe As for regeneration whiche is the second grace we haue alredy spoken of it as muche as semed to be sufficient The manner of iustification was therfore lesse touched because it serued well for our purpose first to vnderstande both how the Faythe by whiche alone we receiue frely geuen righteousnesse by the mercie of God is not idle from good workes and also what be the good workes of the holy ones wherupon part of this question entreateth Therfore they are first to be throughly discussed and so discussed that we must
to this end not to prouide for the Chirches but for them that receiue them Therefore they call them benefices by which worde they do sufficiently declare that they make no other accompt of them but as the beneficial giftes of princes whereby they either get the fauor of their soldiars or rewarde their seruices I omit how these rewardes are bestowed vpon barbers cookes moile kepers and such dreggishe men And nowe iudicial courtes doe ring of no matters more than aboute benefices so that a man may saye that they are nothyng els but a pray cast afore dogs to hunt after Is thys tollerable euen to be heard of that they should be called Pastors which haue broken into the possession of a Chirche as into a ferme of their enemie that haue gotten it by brawlyng in the law that haue bought it for money that haue deserued it by fylthy seruices which being children yet scantly able to speake haue receiued it as by inheritance from their vncles and kinsmen and some bastardes from their fathers Woulde euer the licentiousnesse of the people though they had been neuer so corrupt and lawlesse haue gone so farre But this is also more monstrous that one man I will not saye what manner of man but truely suche a one as can not gouerne himselfe is sette to gouerne fiue or six Chirches A man may see in these dayes in Princes courtes yong men that haue thre abbaties twoo Bishoprikes one Archbishopryke But there be commonly Canons with fiue six or seuen benefices wherof they haue no care at all but in receiuing the reuenues I will not obiecte that it is eche where cryed out againste by the woorde of God which hath long agoe cessed to be of any estimation at all among them I will not obiect that there haue been many most seuere penall ordinances in many counsels made agaynst thys wickednesse for those also they boldly despise as oft as they list But I say that both are monstrous wycked doinges which are vtterly against God and nature and the gouernement of the Chirche that one robber shall oppresse many Chirches at ones and that he shoulde be called a Pastor whiche can not be presente with his flocke thoughe he woulde and yet suche is their shamelessenesse they couer suche abhominable filthinesse wyth the name of the Chirche to deliuer them selues from all blame But also and God will in these lewdenesses is conteined that holy succession by the merit wherof they boste that it is wrought that the Chirche may not perishe Nowe whiche is the seconde marke in iudging a lawfull Pastor let vs see how faithfully they exercise their office Of the Priestes that be there created some be Monkes some be as they call them Secular The first of these twoo companies was vnknowen to the olde Chirch and it is so against the profession of Monkes to haue suche a place in the Chirche that in olde tyme when they were chosen out of Monasteries into the clergie they cessed to be Monkes And Gregorie whoe 's tyme had muche dregges yet suffered not this confusion to be made For he wylleth that they be put out of the Clergie that bee made Abbots for that no man can rightly be together both a Monke and a clerke sith the one is a hinderance to the other Now if I aske how he well fulfylleth hys offyce whom the Canons declare to be vnmete what I pray you will they answere They will forsoth allege vnto me those vntimely borne decrees of Innocente and Boniface whereby Monkes are so receiued into the honor and power of Priesthode that they mighte still abide in their Monasteries But what reason is this that euery vnlearned asse so sone as he hath ones possessed the sea of Rome may with one worde ouerthrowe all antiquitie But of this matter we shall speake hereafter Lette this suffice for this time that in the purer Chirche it was holden for a great absurditie if a Monke dyd execute the office of Priesthode For Hierome sayeth that he doeth not execute the office of a Priest while he is cōuersant amōg Monkes and maketh hymselfe one of the common people to be ruled by the Priestes But althoughe we graunt them this what do they of their dutie Of the mendicantes some doe preache all the other Monkes either sing or mūble vp masses in their dennes As though either Christ willed or the nature of the office suffereth Priestes to be made to this purpose Wheras the Scripture plainly testifieth that it is the Priestes office to rule his owne Chirche is it not a wicked prophanation to turne an other way yea vtterly to change the holy institution of God For when they are ordered they are expresly forbydden to do the thinges that God commaundeth all Priestes For this song is soong to them let a Monke contente with his cloister not presume to minister the Sacramentes nor to execute any thyng belonging to publyke offyce Let them deny if they can that it is an open mockerie of God that any priest should be made to this purpose to absteine from his true and naturall office and that he which hath the name may not haue the thing I come to the secular Priestes which are partly beneficed men as they call them that is to saye haue benefices whereupon to liue and partly doe lette out their daily laboure to hyre in massing or singing and liue as it were of a stipende gathered thereupon Benefices haue either care of soules as Bishoprikes and cures of paroches or they be the stipendes of deintie men that gett their liuing with singing as Prebendes Canonshippes personages and dignities chaplainships and suche other Howbeit sins thynges are nowe turned vpside downe Abbaties and priories are geuen to very boyes by priuilege that is to say by common and vsuall custome As concerning the hirelinges that gett theyr lyuing from daye to daye what shoulde they dooe otherwyse than they dooe that is in seruile and shamefull manner to geue oute them selues for gayne specially sith there is so greate a multitude as nowe the world swarmeth with Therfore when they dare not beg openly or forasmuch as they thinke they should but little profite that way they go about like hungry dogs and with their importunacie as with barkyng they enforce out of men againste their willes somewhat to thruste into their bealy Here if I would goe about to expresse in wordes howe greate a dishonour it is to the Chirch that the honor and office of priesthod is come to this point I should haue no ende Therfore it is not mete that the readers should looke for at my hande suche a long declaration as may be proportionall to so heynous indignitie Brefely I saie if it be the office of priesthod as the woorde of God prescribeth and the auncient canons requyre to fede the Chirche and to gouerne the spirituall kyngdome of Christe all suche sacrificers as haue none other work or wages but in making a market
harkē to their worde But chefely there is in Ieremie a notable place and worthy to be remēbred which although it be somwhat long yet I wil be contēt to rehearse because it most plainly determineth this whole question I haue made the earth and men sayth the Lorde and the liuing creatures that are on the ouerface of the earth in my great strength and stretched out arme and I wil deliuer it to hym whom it pleaseth in myne eyes And now therfore I haue geuen all these landes into the hand of Nabuchadnezar my seruante and all nations and great Kinges shal serue hym tyll the tyme shall come of that lande And it shal be as a nation and a kingdome that hath not serued the Kyng of Babell I wil visit that nation in swerde famine and pestilence Wherefore serue ye the Kyng of Babell and lyue We se with how greate obedience the Lorde wylled that cruell and proude tyrant to be honored for no other reason but because he possessed the kingdome And thesame was by the heauenly decree that he was set in the throne of the kyngdome and taken vp into kingly maiestie which it was vnlawful to violate If we haue thys cōtinually before our myndes and eyes that euen the worst Kynges are ordeyned by the same decree by which the authoritie of Kynges is stablyshed these seditious thoughtes shal neuer come into our mynde that a Kyng is to be handeled according to his deseruinges and that it is not mete that we shoulde shewe our selues subiectes to hym that doeth not on hys behalfe shewe hymselfe a Kyng to vs. In vayne shall any man obiect that thys was a peculiar commaundemente to the Israelites For it is to be noted with what reason the Lorde confirmeth it I haue geuen sayeth he the kyngdome to Nabuchadnezar Wherefore serue ye hym and lyue To whome soeuer therfore it shal be certayne that the kyngdome is geuen let vs not dout that he is to be obeyed And so sone as the Lord aduaunceth any man to the royall estate he therein declareth hys will to vs that he will haue hym reigne For therof are generall testimonies of the Scripture Salomō in the xxviii Chapter Many Princes are because of the wickednesse of the people Againe Iob in the xii chapter He taketh away subiectiō frō Kinges and girdeth them againe with the girdle But thys being confessed there remayneth nothing but that we must serue and liue There is also in Ieremie the Prophet an other commaundement of the Lord wherin he commaundeth hys people to seke the peace of Babylō whether they had ben led away captiue and to pray to hym for it because in the peace of it shoulde be their peace Beholde the Israelites beyng spoiled of al their goods plucked out of their houses led away into exile and cast into miserable bondage are commaunded to pray for the safetie of the Conqueror not as in other places we are commaunded to pray for our persecuters but that the kingdome may be preserued to himselfe and quiet that they themselues may also liue prosperously vnder hym So Dauid being already appointed Kyng by the ordinance of God and annointed with his holy oyle when he was without any hys deseruing vnworthyly persecuted of Saul yet the hed of him that layed waite for hys lyfe he estemed holy which the Lord had hallowed wyth the honor of kingdome Farre be it from me sayd he that I shoulde before the Lord do thys thyng to my Lorde the annointed of the Lorde that I should laye my hande vpon hym because he is the annointed of the Lord. Againe My soule hath spared thee and I haue sayd I wyll not laye my hande vpon my Lorde because he is the annointed of the Lord. Againe Who shal lay his hande vpon the anointed of the Lord and shal be innocēt So sure as the Lord liueth vnlesse the Lord strike hym or his day be come that he dye or he goe down into battell farr be it from me that I should lay my hande vpon the annointed of the Lorde Finally we owe this affection of reuerence yea and deuotion to all our rulers of what sort soeuer they be Which I do therfore the oftener repete that we may learne not to searche what the men themselues be but take this for sufficiente that by the will of the Lord they beare that personage in which the Lord himself hath emprinted and engraued an inuiolable maiestie But thou wilt say Rulers owe mutuall duties to their subiectes That I haue alredy confessed But if thou therupon cōclude that obediences are to be rendred to none but to iuste gouernementes thou art a foolish reasoner For husbandes also are bounde to their wiues and parentes to their children with mutuall duties Lett parentes and husbandes depart frō their dutie let parentes shew themselues so hard and vnpleasable to their children whom they are forbidden to prouoke to anger that with their peuishnesse they do vnmeasurably wery them let the husbandes most despitefully vse their wyues whom they are commaunded to loue and to spare them as weake vessels shall yet therefore either children be lesse obediēt to their parentes or wyues to their husbandes But they are subiect both to euil parentes and husbandes and suche as do not their dutie Yea wheras all oughte rather to endeuor themselues not to looke behynde them to the bagge banging at their backe that is not to enquire one of an others duties but euery man set before hym that which is his own dutie this oughte chefely to haue place among those that are vnder the power of other Wherfore if we be vnmercifully tormēted of a cruel Prince if we be rauenously spoiled of a couetous or ryotous Prince if we be neglected of a slouthfull Prince finally if we be vexed for godlinesses sake of a wicked and vngodly Prince let vs first cal to minde the remembrance of our sinnes which vndoutedly are chastised with suche scourges of the Lord. Therby humilitie shal bridle our impatience Let vs thē also call to minde this thought that it perteineth not to vs to remedy suche euells ▪ but this only is left for vs that we craue the helpe of the Lord in whoe 's hand are the hartes of Kinges the bowinges of kingdomes He is the God that shal stande in the assemblie of gods and shall in the middest iudge the gods from whoe 's face al Kinges shal fal and be broken and al the iudges of the earth that shal haue not kissed his annointed that haue written vniust lawes to oppresse the poore in iugemēt and do violence to the cause of the humble to make widowes a pray and robbe the fatherlesse And here both his maruelous goodnesse power and prouidence sheweth it selfe for somtyme of hys seruantes he raiseth vp opē reuēgers and furnisheth them with hys commaundement to take vengeance of their vniust gouernement and to deliuer hys people many wayes oppressed out