2. CHAP. II. Of the receiving and not receiving of rewards, gifts, and offices. And also of goods Ecclesiastical, and th
CHAP. II. Of the receiving and not receiving of rewards, gifts, and offices. And also of goods Ecclesiastical, and the immunity of Ecclesiastical persons.
T hat which is propounded cannot in one answer be determined, seeing it is a thing in its own nature indifferent, as that which sometime is rightly and sometime naughtily done. But that it is lawful for Prophets and Ministers of the word of God to receive rewards and gifts, wherewith they may maintain their life, many reasons do confirm. For in a common proverb it is said, The laborer is worthy of his reward. Which proverb being true,
Christ and his Apostles used the same. Further Paul saith (which thing he gathereth out of the New Testament) He that serveth at the Altar, liveth of the Altar. And Christ did more largely expound the same in saying: He that laboreth in the Gospel, let him live of the Gospel. Neither ought such an exchange seem to be unjust, That they which sow spiritual things, should reap carnal things: yea rather it may be called the change of Diomedes and Glaucus, seeing a great deal less is received than that which is given. Of this doeth the Apostle purposely treat in the first Epistle to the Corinthians, where among other things he expressly writeth: Who goeth a warfare at his
own charges. But it is no obscure thing, that the ministry is a certain holy kind of warfare. Wherefore we ought not to defeat it of his wages.
Furthermore he allegeth out of the Law: Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. And if so be that meat must be freely given unto the Cattle which labor for our living, why shall not things necessary for their living be also given unto Ministers, that labor day and night for the salvation of souls? Pastors also have fruit and living of their flock. Are not husbandmen and planters of vines maintained by their labors and fruits? So that the Prophets and ministers of the Church, when they feed the children of God, and husband them as the spiritual husbandry, they have a right to be nourished and sustained thereby. Yea and Paul who received nothing of the Corinthians: and among the Thessalonians labored with his hands, And was oftentimes in hunger, thirst and nakedness, yet did he receive those things which were sent from other Churches: and he so praised that sacrifice of theirs, as he called them a sweet fragrant smell.
Christ also commanded his Disciples that they should eat such things as were set before them, asking no question for conscience sake. And Pharaoh, otherwise an Ethnic Prince, fed Priests from his own table. Wherefore in the time of a grievous dearth, when as other men were constrained to sell their inheritance, they still retained those things unto them. And in the first
Epistle unto Timothy we read, that The Elders should have double honor done unto them: especially they which labor in the word and doctrine. The Lord himself also had purses of Alms, which he committed unto Judas, and he was maintained by the wealth of the holy women which accompanied him. And the Apostles received their living of the faithful, not only for themselves, but also for their wives which they led about with them, as Paul unto the Philippians testifieth. Joseph as it is written in the Book of Genesis,
received rewards of Pharaoh: by the which he honorably maintained not only his own life, but had also for his father and brethren which went down into Egypt unto him. Moreover Solomon when he gave gifts, did also receive gifts of the Queen of Saba. Neither did Abraham refuse oxen, sheep, gold, and silver, which were given unto him by Pharaoh, when he had restored unto him his wife Sara, who nevertheless refused to receive anything of the King of Sodom, least it should have been thought that he had been enriched by him. Yea and let us call to mind the history of the holy
Prophet, namely of Elisha, who, when he would receive nothing of Naaman, yet did he not reject the gift of that man which came from Baal
Shalishah: a gift I say of the first fruits, that is, of 20 barley loaves and of new wheat corn. Also Elias refused not to be fed by the widow of Sarepta.
Yea and the children of the Prophets which hid themselves in the dens by fifty and fifty, received daily sustenance of that godly man Abdias, which was the steward of Ahab the King. Wherefore we have examples and testimonies enough, in the holy Scriptures, whereby it is confirmed, that it is lawful for Prophets and Ministers of the word of God, to take a living of them whom they bring up and instruct in godly doctrine. Hitherto also pertaineth the Law given by God as concerning the honoring of parents: and the maintenance of the whole Tribe of Levi by tithes. Lastly, the reason that persuadeth this is very plain: all men know, that the ministry of the Church is a thing very laborsome, which exerciseth and requireth the whole man, if he will do his duty. So that he hath no leisure to exercise other Arts and functions, whereby he might get his living. For the which cause, unless he should receive a living of his flock, he should be constrained to die with hunger. Neither must he rashly attempt so to do, least while he seek to live
by any other means, the flock of Christ should be defrauded of spiritual nourishment.
2. But thou wilt say: what if peradventure he shall have whereof to live either by Patrimony or by inheritance, or that he hath enough wherewithal both by occupation to maintain himself, and by ministry to govern and feed well the Church? Which the Ecclesiastical history teacheth to have happened unto some. For they say that Spiridion received little or nothing of his Church: when as nevertheless he executed the office of a Bishop, and therewithal exercised the Art of a Pastor. Which also Paul and Barnabas sometime did. The matter is hard to be judged, for dangers are not wanting of each side. For if he take a living of the Church, such a one perhaps shall offend his flock, which will think him to be too much addicted unto gain, for that he seeketh to live by other means, when he can be maintained of his own charges. But on the other part, if he receive not the ordinary profit, he shall grieve and cause to be envied such as receive stipend of the Church to live by. And it will easily come to pass, that men of his Parish, when they have not yielded unto him the accustomed stipend, they being allured by such a custom, would afterward deny the same to the successor. So that such a man in my judgment may receive the usual profits, but to bestow the same among the poor, and convert it into good uses, that it may be provided as much as is possible that the weaker sort take no offense. Besides this I think it meet to consider that Christ himself seeing he was God, might easily have taken both offices upon him: namely to execute perfectly the office of preaching, and therewithal also to have gotten his living with his hands: which nevertheless he did not, but as we said before, lived upon the Alms of the godly. Yea and the Apostles which were plentifully replenished with the holy Ghost, nor needed great study, might easily have taken both
charges upon them: yet they did it not. Which I suppose was therefore done, because it should not be thought that this custom ought to be required of ministers. Seeing therefore it hath been showed, that it is lawful for them, both to enjoy their right and to receive food and raiment, it is to be added, that they on the other side with a good courage ought to do their duty, least they be justly accused of negligence. For Paul took his arguments from those duties and arts which be very laborsome: namely from warfare, husbandry, and from shepherd's craft. No man is ignorant how many and how great be the labors of warfare. And the troubles which shepherds have,
Jacob expressed when he was at variance with Laban his father in law. For there he made mention of the watching's, cold, heat, violence of Lions,
Wolves and thieves. But as touching husbandry, how hard that is, we have no need to declare, seeing we have the afflictions and vexations thereof continually before our eyes. So as Prophets and ministers are hereby admonished that they receiving food and sustenance, should not be dainty of their labors, but should diligently and with courage behave themselves, while that they be able in respect of their age and health: which thing I therefore speak because that even they which have lost their strength, and who are vexed with grievous diseases, ought to be excused, nourished and cherished as though they labored.
3. These things thus concluded, it is requisite to see how grievously they sin, which either deny or unwillingly yield sustenance unto the Prophets and ministers of God. Which not only some of the Anabaptists do, but also very many of them which would seem Gospellers. And of the causes of this envy (I will not say ungraciousness) towards ministers of the Church, I see that there be many roots. For some be moved with covetousness, and think it to be lost whatsoever is given to the ministers of the Church. Others seem
to be moved of an unskillful zeal: for they hearing that Paul and Barnabas labored and received no relief of the faithful, are of the opinion, that all the ministers of the Church should do the same. But the argument is naught: for of a particular and private fact, they bring in a universal law, when as rather it should be concluded on the contrary, neither should all ministers be charged by one example. So it is said to be done at this day in that part of Polonia where the Waldensian brethren do govern the Churches: for they put the people to no charges for their living, but they live of their own labors, and those things that remain they bestow upon the poor. Hereof it cometh that the noble men of that province, which triumph over others, have Evangelical Pastors, and (as meet it is) do maintain them, saying, that they have true Pastors, and that others be rather belly gods than ministers of the Church. The third root is, that certain hypocrites crept into the Churches, and the more to allure the minds of the people, they fain that they would yield of their own right, and that neither they would have yearly rents nor certain revenues. Which doubtless at the first show abused simple men: for they were persuaded that they would live of their own. But the crafty men began afterward to beg from door to door. Wherefore when they had gotten large living, they were by wise men called not beggars but belly gods. Another occasion was given unto this disease, in that they lived idly: neither took they care of the Lord's flock, by whom they were maintained instead of ministers: as at this day there do an innumerable sort of Monks and Abbots, Carthusians, Benedictines, and such like. Against whom all things agree by rule and squire, which Augustine hath written in a little book of the institution of Monks whom he would have altogether be constrained to labor with their hands. Lastly the incredible abuse of Ecclesiastical goods, and the immeasurable greatness of them is an offense
unto men. For there is no equal partition made of them. There be of them which have a thousand, ten thousand, a hundredth thousand, and two hundredth thousand crowns, which they lavish, waste and spend upon most wicked uses. And thus for the most part, we see it come to pass that they which have most, do labor least, nay rather they vex the Church of Christ, and in miserable wise afflict the same, when as notwithstanding by the office of Justice distributive much reward should not be given, unless it be to them that deserve well of the commonwealth: and that Justice, which is called commutative, forbiddeth anything to be received, unless altogether so much be rendered again.
4. There remaineth that we declare when it shall not be lawful to receive.
First if they that give and receive gifts and stipends of this kind, think them to be a hire and reward of spiritual gifts, as though it should be lawful to buy and sell them: such merchandise is unjust. For Christ said, That which ye have freely received, give you freely. Further in planting of Churches and in spreading of the Gospel, if men should be burdened with this kind of charges, and so burdened, as they will not embrace the heavenly doctrine: it must not be taken of them, but Paul must be followed, who preached freely unto the Corinthians: and judged that all things ought to be suffered, least the work of God should be dissolved. Also the living of the minister must not be extorted from them which are pressed with extreme poverty. Which I therefore speak, because in Popery there were many Testaments made, by which simple men (I will not say foolish, fond and superstitious men) bequeathed such and so many of their goods unto Monks, unto the built buildings of Temples, unto the ornaments of Altars, unto Masses, and foundations, as they brought their Children or right heirs unto extreme poverty. Such Testaments were against duty, and without controversy
should have been cut off. There were also many Tyrants, who, when they had most unjustly taken away by violence the goods of the poor, would enrich the Ministry of the Church with some part of that pray. Briefly they must not be taken, when as the glory of Christ is obscured, or else where manifest offense doth hinder the course of the Gospel. Howbeit when such dangers are to be feared or not to be feared, if man's reason do not attain unto it, the spirit of Christ doeth readily suggest. As touching the greatness of charges, let there be used a certain and just measure, that there be no more taken than is meet. And these cautions must be used, in certain cases, and not only in these cases which I have rehearsed, but also in the like. But by an ordinary and usual custom, and where the Gospel is received, and the Churches are rightly ordered it is a just law, and the commandment of God requireth it that we should provide living for Ministers, and that no base living, but such as thereby they may honestly maintain themselves and theirs. But there can be no general rule without exception determined of: for as we said at the beginning, sometime it is rightly received and sometime wrongfully. The Pope prescribed to himself a general rule without all exception: namely that he may take always and of all men, and that he may wring from whomsoever he can, that he may draw all manner of goods unto him: so as he may justly be called the shipwreck of Patrimonies, and the insatiable gulf of possessions.
5. As touching the receiving of gifts and stipends by Ministers of the Church, I think it hath been sufficiently spoken. Now is it meet to speak of rewards and gifts in Civil affairs. And I think it needless to dispute whether it be lawful for private men to give gifts one to another, neither is it doubtful, whether it be lawful for private men to give anything unto their
Magistrates, so it be not done for corrupting of justice. Nor do we contend,
whether on the other side a Magistrate may give anything unto private men and their subjects, for these things be lawful, and perpetually have been lawful, so it be done with reason and honesty. But this cometh now into controversy, whether the subjects of any Magistrate may lawfully take pensions and gifts of strange Princes, and whether that be for the commonwealth. Unto this I answer, that it is a dangerous and very hurtful thing to the commonweal. For such manner of men serve not one but two
Masters: and those oftentimes requiring things contrary, which they cannot do both together. And whereas men owe more unto their own Magistrates than unto strangers, yet they being overcome with the sweetness of gain, and having more care unto private commodity than unto public, forsake their allegiance which they owe unto their own Prince, and do more diligently obey strange Magistrates: and thus both Kingdoms and the commonwealth, falls to decay. This happened at Athens, when the Rhetoricians, who by their eloquence governed the commonweal were corrupted with the liberal gifts of the Kings of the Macedonians or Persians, whereby the Athenian affairs went to wrack. And so the Roman commonwealth perished, when the dignities and offices were not committed unto the more excellent men, but unto them which bestowed most rewards upon the people. But why bring we old examples, seeing if need be, we may use present examples? No safety can Magistrates and Kings look for, which have Counselors, hired with the money of strange princes: they that so receive money, have already lost the liberty of frank speech in those things which seem good unto them. And such now and then is the covetousness of those kind of men, as they fear not to receive gifts on both sides, yea and those of princes at variance one with another: namely to the end they may betray them both. Wherefore I affirm, that these princes and public-wealth's
are well advised, which by laws, and those most penal, forbid these stipends and gifts: and that subjects which obey those laws be well advised. And let this much suffice for the question propounded.
6. But passing over these things, two things come now to mind to be examined which serve to our purpose. For there be two things, which pertain not to our right and power, and yet are they sometime required of princes: therefore we must see whether it be in our hand to give them. There be certain goods which be called Ecclesiastical goods: of the which the Bishops and Ministers of the Church be disposers and have the charge; but are not free and absolute lords. For they be assigned for the living of the Ministers, and for sustenance of the poor. Nevertheless, this doeth Princes oftentimes require, that they should be given to them and to their nobility.
There is also a Catholic and sound faith, which is not ours, but must only be agreeable to the doctrine of the holy Scriptures, and oftentimes notwithstanding, it is required by Monarchs and Tyrants, that we should bend and apply the same to their will and pleasure. Wherefore it is demanded, whether in those things we should always follow the constancy of Nabaoth, whereof there is mention made in the 21st chapter of the first book of Kings. As touching the first, to wit, Ecclesiastical goods, the opinion of all men is not one, and reasons are found for both parts. They that will not have those things to be given, say that these goods be not the goods of the ministers, but of the Church, so as it is not lawful for them to pluck away those things that be none of their own. Leo the first of that name, writing unto a Bishop near Sicilia said: these goods are not ours, but are committed unto us. Further they say, that those things being given unto kings and princes, are not converted unto good uses, but serve unto riot and courtly pomp: and they think it rather the part of a Magistrate to provide
that those be well distributed and bestowed. And that if he shall perceive that Ecclesiastical men perform not the same, both they may and ought to drive them to do their office. Verily Ambrose would not deliver the Church unto Valence the Emperor when he required the same. Laurence also would not deliver the Treasures of the Church unto the most cruel Emperor
Decius, but bestowed them upon the poor: Further he showed unto the Tyrant the lame, the blind, the afflicted and needy, and those he said are the treasures of the Church. On the other side Augustine being a man of a gentle and meek nature, was not austere and strait in defending of those things: Nay rather as Possidonius the Bishop of Calamensis reporteth in his life the 33rd chapter, when some of his Clergy were envied by reason of certain Farms and possessions which they had, said openly unto his people, that he had rather live of those things which should be given by the people, than to take upon him the charge of possessions and lands, of the which he with his might be maintained, and that he was ready to give place that they themselves and the Ministers should be maintained by the oblations of the Altar, as they were in the old Testament. And this he not only spake in words, but performed it by a certain deed, which differeth not from this his saying. For upon a time a certain noble man of Hippo, who notwithstanding lived at Carthage, frankly and of his own accord gave to the Church of Hippo, (whereof Augustine had the charge) a possession by writings made and sealed, which writings he delivered to Augustine and his clergymen, only reserving unto himself the profit of the land during his life. But after a certain time, when he had repented him of his grant, he sent his son unto
Augustine to require the writings of the grant, and in the meantime he would give a hundredth shillings to be bestowed upon the poor. These things being heard, Augustine lamented and sorrowed, not for the
possession demanded again, but for the inconstancy of men. For he reproved him by letters, but he restored the writings of the gift, neither would he receive those hundredth shillings. And yet nevertheless he feared not to alienate from the Church that right of Donation which he then possessed. The question is difficult; in the resolving whereof, I was first of this opinion, that if the Magistrate and Prince would take away those goods, they should not be resisted by force. Howbeit if they would compel me to deliver those things, I should not easily yield unto it.
7. But oftentimes it cometh to pass that Princes and Magistrates will not take away those goods by force, but they would have them delivered by writings of exchange or alienation made and sealed. And unless this be done, there is a danger least their minds should be alienated from the Church and from the reformation thereof. And whereas they may seem after a sort to favor religion and if they be rejected, they will hinder the same, and through them the Church shall want good Ministers, and Papists shall be called in, the people shall be destitute of sincere and pure doctrine, neither shall the same have a due administration of Sacraments. When the cause then cometh into so great danger; then if that any goods of the Church be delivered, to the end that the Church may be redeemed from such vexations, they which so do; must not in my judgment be thought to sin.
For if it be lawful to sell the goods of the Church for redeeming of the believing captives, why should it not also be as lawful for the redemption of the Church itself? That the goods of the Church may be sold to that use,
Ambrose declareth, who in his second Book of Offices chapter 28th saith, that he sometimes for this cause incurred the envy of the Arians, for that he melted the Chalices of gold and the holy vessels, whereof he might make a benefit, for the redeeming of captives: further, that he defended that the
souls of the Captives which were redeemed be more acceptable unto God, than vessels of gold, and other ornaments of Temples. Beside this, he rehearsed the example of Laurence of whom we spake a little before, adding that the Church hath gold, not to keep it, but to bestow it. That the very same is lawful, Gratian in the decrees 12th Quaest. 2. Can. Apost. And it is out of the sixth Synod. And the same thing is in the same place in the Canon: Et Sacrorum Can. Therefore if it be lawful to redeem captives with the Church goods alienated away, it shall be much more lawful to redeem the Church itself being captive. Another argument also may be drawn from the civil laws, which grant unto a guilty man in peril of his life, and that should fall into extreme punishment, to redeem for a price, even his own blood, namely by making agreement with the accuser that he should surcease his action. And this is in the Code De Transact. in the law
Transigere. And in the Digestes De eorum bonis, qui ante sententiam latam mortem sibi consciverunt, in the first law. And if it be lawful for a man through the abandoning of goods and possessions, to redeem his own blood, why may it not be lawful for Churches which belong unto eternal life, to redeem by their outward goods, seeing these things are more of value than corporal life.
8. But they say: no man can give these things, because they appertain unto the Church, and are not in the power of any particular men. I answer.
Neither would I that a Bishop or Minister of the Church do this by his own only counsel and will, but that the Church should be privy and consenting to the same. Over this let us imagine that there is some steward which governeth the goods and possessions of his master. If it happen that he cometh into the danger of his life or be taken prisoner, who will blame the good steward if by selling some of his master's goods he redeem him and
deliver him from calamity? If it be lawful to give skin for skin, and all that we have for the soul, that is, for the life: doubtless it is much rather to be done that we may have the pure Gospel, and may obtain eternal life. Let us put the case that there is some Pope created (which nevertheless is not to be looked for) but for example sake let one be imagined, that will say unto our men: permit ye me that I may possess these Cities and Castles: and I will suffer that ye shall have the Gospel free, that ye shall reform the Churches as ye will, I will not trouble you: nay rather, I will be favorable to your endeavors. Who would not give these things unto him? Wherefore if any being put in such or in the like danger, do deliver any goods of the Churches unto Princes, they are not straight ways to be accused as though they have sinned: nay rather if they obstinately delay to do it, they may incur the suspicion of covetousness. Yet this must they take heed of, namely that they being moved through Ambition to attain unto dignities or Bishoprics or other spiritual promotions, show not themselves ready either to give or alienate such goods. This also must be foreseen, that they give not unto their near kinsfolk and friends those things which they fain that they would not grant unto Magistrates and Princes. But as things now are in Popish religion, I cannot tell what profit it may be to the Church, that so many and so great riches are possessed by Ecclesiastical men (as they will be called) seeing they abuse those goods, especially against the Gospel and profession of true religion. The effect is, that in this difficult and hard cause,
I would allow that if it might possibly be, they which have the government of Churches should not resist Magistrates which pluck away such things by force, and yet that they should not by their own proper assent deliver them.
Howbeit if the same be done at any time in manner and form as it is now described, in my judgment it cannot be blamed.
9. But as to the other kind of good, that is to wit, the true and right faith: because the same is the vine of God, it is lawful for no man to yield that unto any. For nothing must be added or diminished at princes pleasures. In this matter very many at sundry times departed from the constancy of Nabaoth. Verily there were some weak men in the time of Dioclesian and Maximinianus, which delivered even the very holy books to be burned. Of which offense Coecilianus Bishop of Carthage was greatly accused by Donatus, whereupon arose the heresy of the Donatists. Moreover under Constantius some which otherwise were good Bishops, being forced by fear, subscribed to the opinions of the Arians, among whom was the father of Gregorius Nazianzenus. Also many revolted what time as Julianus the Apostate obtained the Empire: neither did they faithfully keep the vine of the Lord: I mean the inheritance of their parents.
10. But in very deed the Clergy and Ecclesiastical men contend, that they by the benefit of Princes are exempted from tributes and customs.
Doubtless Christ used not this privilege, for he provided to pay tribute both for himself and for Peter. Again if we look upon the Civil laws, they are not exempted from all burden of tributes. Iustinianus in deed willed that they should be free from personal offices, as it is in the Code de Ecclesijs & episcopes. And those are called personal offices, which we execute giving hereunto industry and labor only. For if the ministers should be bound to them, it could not be chosen but that they should be hindered from their function. And the same Justinian seemeth also to have exempted them from extraordinary, and not from ordinary exactions. Yea they are bound to the mending of common high ways and to repairing of bridges. Neither doeth the law of charity suffer, that when as they possess lands and many other things, they should withdraw themselves from civil burdens, and lay the
whole weight upon others, that there should be a burden upon all others and they only discharged. Boniface the 8th a man (as the Papists themselves confess) over proud and arrogant in his decrees, as we have De Immunitate ecclesiarum, made a decree, wherein he ordained, that Ecclesiastical men be altogether free from all payment of tributes: yea rather he straitly forbiddeth them that without the commandment of the Roman Bishop none should be so hardy as to pay anything to profane Princes. A most grievous constitution of a most outrageous man: from whence have sprung well near infinite garboil's and endless quarrels. Howbeit, some have patched it up with a goodly interpretation: namely, that somewhat notwithstanding may be exacted of them, if Church matters, or Religion, or commonwealth, be in any extreme danger. As though (for sooth) these men ought not to succor the commonwealth except when it is in extreme necessity. I remember a very witty saying of Dioclesian to a certain Philosopher that desired immunity. Thy profession (said he) much differeth from thy petition. For thy Philosophy teacheth that affections ought to be overcome: but thou plainly declarest thyself to be overcome with greedy desire and covetousness. So the clergy when as above all other they profess Religion and charity, do yet nevertheless desire not to be compelled to obey
Magistrates, or to succor the commonweal.
11. Thomas Aquinas thinketh that this exemption of the clergy came by the privilege of Princes: Howbeit he saith that it is agreeable with the law of nature: and he citeth a place out of the book of Genesis, where it is written, that the lands of the Priests were free from the pension of the fifth part: but if a man diligently consider the whole matter, he shall easily find, why their lands were free from that fifth part. Namely because they were not sold to the King when the famine was very great. For the priests had corn of the
King, so that they were not compelled to buy corn. Wherefore the possession of their lands abode whole unto them: which nevertheless might at the pleasure of the king be charged with other customs and tributes, although they were not comprehended in that general pension of the fifth part. Others object that it is written in Esdras, that King Artaxerxes commanded that no tributes should be laid upon the Priests. But this was no marvel, seeing they possessed not lands among the children of Israel, but only lived of oblations and sacrifices. Caesar also writeth that the Druids among the Frenchmen paid neither tributes nor customs as other did, but that they were altogether frank and free. But Pliny in his 16th book and 44th chapter writeth that those Druids had nothing: wherefor it is no marvel if they paid no tribute. I speak not these things because I think that Princes may not remit some of their tributes to ecclesiastical men, which diligently execute their office, and keep hospitality, and succor the necessities of others, so that a regard be had that this turn not to the harm of others, and that such indulgence do nothing else but maintain their pomp. I grant in deed that princes may not do this, howbeit I affirm that Ecclesiastical men cannot by any law of God claim unto themselves any such immunity, and that they cannot in conscience deny tribute unto princes if it be demanded.
Neither ought Pope Boniface by any means to have challenged unto himself a right to make that mad decree. It is already concluded by Paul, that all people do owe obedience and subjection to public governors. Neither ought the godly (saith Chrysostom) to take it in ill part to be subject unto
Magistrates, although they themselves are the children of God, and appointed to the kingdom of heaven. But their glory is not in the state of this life: they wait until Christ appear, in whom their life is as yet hidden. In the meantime, they ought not to count it a thing grievous, if they rise up, if
they uncover the head, if they give the upper hand, if they obey Magistrates.
Here is nothing unmeet or uncomely, nay rather whatsoever is done by them according to the prescript of the word of God, is a full decent and worthy thing.