as our Saviour foreshows us, that we take not offence thereat when it cometh. Christ suffered his own apostles to hunger, to be in danger of tempests, and to go forth in the world amongst many enemies. Let it not grieve us to hear the gate is strait, and the way narrow, because the end thereof leadeth unto life. The crosses of the world are many, as we see in Abraham, who was fain to forsake his own country, and live in fear among strangers1: in Samson, who was taken of his enemies, and scornfully handled2: in Zedekiah, who in his old age had his eyes pulled out, and was fain to end his days in sorrow.3 Heathen men make mention of Polycrates of Samos, and of Cambyses, who after much glory suffered sorrowful crosses: but for the faithful, let not the world's crosses dismay them. The natural sun is profitable unto us, not only in summer when it ripeneth our fruits, and is nearer unto us, but in winter also when we sow our seeds, and the heat thereof is farther off: so is it with the Sun of righteousness. 1 Gen. xii. 1. 2 Judg. xvi. 21. 3 2 Kings xxv. 7. CHAPTER XX. That Christ's example doth teach Christian men to live in all orderly and dutiful obedience to princes and governors. THE saying of the Greeks is true, "Order is the mother and preserver of things." He whose seat is in heaven, and dominion over all, as he guideth by himself the whole course of the world, in a wonderful decency and order; so doth he also much respect the same decency to be observed amongst the sons of men. For the better observation hereof, he gave his people, as priests to instruct them, so rulers to govern them, both in their places to go in and out before them. Government, therefore, and governors are from God, who ruleth and governeth all. Where none do guide others, what order can be looked for? Where order is not had, confusion will follow, and the success of confusion is plain ruin. Where men shake off obedience, and live as they list, what peace can be preserved ? Where peace is not, what state, either in church or commonwealth, can long stand? Where governors ordain a law, and all hearken unto the law, (because a law without partiality doth speak [228] T indifferently unto all,) there is obedience, there is concord, there is continuance in well doing. 2. Now for those of all other, who live under a law of laws, to wit, the law of grace; for these I say, before all other, to show all dutiful obedience to rulers and governors, placed over them by the very ordinance of God himself, what more seemly, more Christian? Branches of one vine, stones of one building, fellows of one family, children of one Father, members of one head, nay, heirs of one kingdom. What more acceptable than amongst these people to obey rulers, and rulers to obey God? When Moses1 is praying, Joshua leading, Israel obeying, God blessing and prospering all, O happy are the people that are in such a case. The water (saith St. Cyprian2) that is separated from the fountain drieth; the bough that is cut from the tree withereth; the light that is removed from the sun vanisheth: The people all say, "He that will not obey Joshua, let him die." For Christian religion especially, as it doth bind men in duty and devotion to honour God, so doth it also contain them within the lists and limits of duty and obedience to God and man, knowing that "the powers that are, 1 Exod. xvii. 10. 2 Cyp. de Uni. are ordained of God."4 To omit long discourse in this case, and to follow the course in hand, the only example of our Saviour Christ's obedience doth overthrow at one touch, the lofty and Babylonical building of stubborn spirits, who refused obedience to government amongst men. At his very birth obedience was showed, when the Blessed Virgin came to Bethlehem to be taxed. His circumcision was his conformity to the law; his presentation in the temple was the same; his paying tribute, and exhorting others to do the like, showed how much he allowed and established civil obedience to superiors and governors, in giving every one his due in their calling. His Apostles, Peter and Pauls, exhort hereunto; the one willing us to obey for God's sake, the other for conscience' sake. The practice of the primitive church, under those good emperors Constantine, Jovian, Theodosius, Valentinian, and others, showeth how dutifully and orderly Christians lived, for obedience, above all nations and people of the world. Eleutherius commendeth Lucius, a king of this land, for his governing the people according to the laws of God, and 4 Rom. xiii. 1. 1 Pet. ii. 13. 5 Luke ii. 4-27. 7 Matt. xxii. 22. 9 6 Matt. xvii. 27. 8 Rom. xiii. 5. Epist. Eleuth. citatur inter leges Edu. prim. St. Ambrose1 praiseth Valentinian for the same. 3. Now where is the opinion of those men, who thought themselves freed by a vain surmise of Christian liberty?? Surely it is so slender, as almost it is not worth the refuting. The misunderstanding of some Scriptures, which they have hammered in the forge of their weak brains, has caused them to rove and range in humours, they know not whither themselves; for so are they wont to be stricken with a spirit of giddiness, who would be singular and above others. "Princes of the nations bear rule; amongst you it shall not be so. "3 What a far-fetched consequent is this! The Apostles must not have a tyrannical authority one over another, as Nero, Caligula, and such tyrants had; therefore Christian people should not live in obedience to superiors! We are freed from the law, being called in Christ to a state of Christian liberty; and therefore subjection taketh away liberty! If free, then where is any restraint over us? St. Peter tells us, that ignorant men pervert Scriptures: the answer is plain; Christian liberty freeth us from the bondage of the law, and the servitude of sin, but most |