To yield obedience and all other duties unto Potestates: 8 to love their neighbour which is the fulfilling of the Law: 11 and specially to consider, that now being the time of grace, we must do nothing that may not beseem day light.To yeld obedience and al other duties vnto Potestats: 8 to loue their neighbour vvhich is the fulfilling of the Lavv: 11 and specially to consider, that novv being the time of grace, vve must doe nothing that may not beseme day light.
Let every soul be subject to higher potestatibus sublimioribus: superior physical strengths or forces; the higher temporal authorities, the governing magistrates, for there is no power but of God. And those that are, of God are ordained.LET euery soul be subiect to higher povvers, for there is no povver but of God. And those that are, of God are ordeined.¶Omnis anima potestatibus sublimioribus subdita sit : non est enim potestas nisi a Deo : quæ autem sunt, a Deo ordinatæ sunt.
2Therefore he that resisteth the power, resisteth the ordinance of God. And they that resist, acquirunt: to buy with money; to procure, bring upon, acquire to themselves damnation.Therfore he that resisteth the povver, resisteth the ordinance of God. And they that resist, purchase to them selues damnation.¶Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, ipsi sibi damnationem acquirunt :
3for princes are no timori: a cause of dread, a terror to the good work, but to the evil. But wilt thou not fear the power? Do good: and thou shalt have praise of the same.for princes are no feare to the good vvorke, but to the euil. But vvilt thou not feare the povver? Doe good: and thou shalt haue praise of the same.nam principes non sunt timori boni operis, sed mali. Vis autem non timere potestatem ? Bonum fac : et habebis laudem ex illa :
4for he is God's minister unto thee for good. But if thou do evil, fear. for he beareth not the sword without cause. For he is God's minister a vindex: an avenger, the executor of punishment unto wrath, to him that doeth evil.for he is gods minister vnto thee for good. But if thou doe euil, feare. for he beareth not the svvord vvithout cause. For he is Gods minister a reuenger vnto vvrath, to him that doeth euil.¶Dei enim minister est tibi in bonum. Si autem malum feceris, time : non enim sine causa gladium portat. Dei enim minister est : vindex in iram ei qui malum agit.
5Therefore be subject of necessity, not only for wrath, but also for conscience sake.Therfore be subiect of necessitie, not only for vvrath, but also for conscience sake.Ideo necessitate subditi estote non solum propter iram, sed etiam propter conscientiam.
6For therefore you give tributa: taxes paid to a sovereign or ruler also. for they are the ministers of God, serving unto this purpose.For therefore you giue tributes also. for they are the ministers of God, seruing vnto this purpose.¶Ideo enim et tributa præstatis : ministri enim Dei sunt, in hoc ipsum servientes.
7Render therefore to all men their due: to whom tribute, tribute: to whom vectigal: a habit or established usage; a toll, an impost levied on goods, custom: to whom fear, fear: to whom honour, honour.Render therfore to al men their devv: * to vvhom tribute, tribute: to vvhom custom, custom: to vvhom feare, feare: to vvhō honour, honour.Reddite ergo omnibus debita : cui tributum, tributum : cui vectigal, vectigal : cui timorem, timorem : cui honorem, honorem.
8Owe no man any thing: but, that you love one another. For he that loveth his neighbour, hath fulfilled the law.Ovve no man any thing: but, that you loue one an other. For he that loueth his neighbour, hath fulfilled the lavv.Nemini quidquam debeatis, nisi ut invicem diligatis : qui enim diligit proximum, legem implevit.
9for, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment: it is comprised in this word, Thou shalt love thy neighbour as thy self.for, *Thou shalt not commit adoutrie, Thou shalt not kil, Thou shalt not steale, Thou shalt not beare false vvitnes, Thou shalt not couet,* and if there be any other commaundement: it is comprised in this vvord, *Thou shalt loue thy neighbour as thy self.*Nam : Non adulterabis : non occides : non furaberis : non falsum testimonium dices : non concupisces : et si quod est aliud mandatum, in hoc verbo instauratur : diliges proximum tuum sicut teipsum.
10The love of thy neighbour, worketh no evil. Love therefore is the fulness of the law.The loue of thy neighbour, vvorketh no euil. Loue therfore is the fulnesse of the lavv.Dilectio proximi malum non operatur. Plenitudo ergo legis est dilectio.
11And that knowing the tempus: a division of the year; the appointed time, the present time, that it is now the hour for us to rise from sleep. For now our salvation is nearer then when we believed.And that knovving the season, that it is novv the houre for vs to rise from sleepe. For novv our saluation is neerer then vvhen vve beleeued.Et hoc scientes tempus : quia hora est jam nos de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus.
12The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and do on the armour of light.The night is passed, and the day is at hand. Let vs therfore cast of the vvorkes of darknesse, and doe on the armour of light.Nox præcessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis.
13As in the day let us walk honeste: truthfully, uprightly in speech; honourably, decently, becomingly: not in comessationibus: revellings, carousings, riotous feasting and drunkenness, not in cubilibus: wanton lyings-in-bed, lewd indulgence and impudicitiis: acts of unchastity, immodest deeds, not in contention and æmulatione: ambition to equal or surpass, imitation; jealous rivalry, envious contention:As in the day let vs vvalke honestly: not in banketings and drunkennes, not in chamberings and impudicities, not in contention and emulation:¶Sicut in die honeste ambulemus : non in comessationibus, et ebrietatibus, non in cubilibus, et impudicitiis, non in contentione, et æmulatione :
14but do ye on our Lord Jesus Christ, and make no provision for the flesh in concupiscences.but doe ye on our Lord Iesvs Christ, and make no prouision for the flesh in concupiscencies.sed induimini Dominum Jesum Christum, et carnis curam ne feceritis in desideriis.
Annotations
1Every soul be subject. Because the Apostles preached liberty by Christ from the yoke of the Law and servitude of sin, and gave all the faithful both example and commandment to obey God more then men, and withal ever charged them expressly to be obedient and subject to their Prelates as to them which had cure of their souls and were by the Holy Ghost placed over the Church of God: there were many in those days newly converted, that thought themselves free from all temporal Potestates, carnal Lords, and human creatures or powers: Whereupon the bondman took himself to be loose from his servitude, the subject from his Sovereign, were he Emperour, King, Duke, or what other secular Magistrate so ever. Specially the Princes of those days being Heathens and persecutors of the Apostles, and of Christ's religion. For which cause and for that the Apostles were untruly charged of their Adversaries, that they withdrew men from order and obedience to Civil laws and Officers: Paul here (as St. Peter doth 1 Peter 2.) cleareth himself, and expressly chargeth every man to be subject to his temporal Prince and Superior: Not every man that be in Office or Superiority, but every one to him whom God hath put in authority over him, by that he is his Master, Lord, king, or such like: Neither to them in matters of religion or regiment of their souls (for most part were Pagans, whom the Apostle could not will men to obey in matters of faith) but to them in such things only, as concern the public peace and Policy, and what other causes so ever consist with God's holy will and ordinance. for against God no power may be obeyed.Euery soul be subiect. Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne, and gaue al the faithful both example and commaundement to obey God more then men, and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God: there were many in those daies newly conuerted, that thought them selues free from al temporal Potestats, carnal Lordes, and humane creatures or powers: Whereupon the bondman tooke him self to be loose from his seruitude, the subiect from his Soueraine, were he Emperour, King, Duke, or what other secular Magistrate so euer. Specially the Princes of those daies being Heathens and persecutors of the Apostles, and of Christes religion. For which cause and for that the Apostles were vntruely charged of their Aduersaries, that they withdrevve men from order and obedience to Ciuil lavves and Officers: Paul here (as S. Peter doth 1. Pet. 2.) cleereth him self, and expressly chargeth euery man to be subiect to his temporal Prince and Superiour: Not euery man that be in Office or Superioritie, but euery one to him whom God hath put in authoritie ouer him, by that he is his Master, Lord, king, or such like: Neither to them in matters of religion or regiment of their soules (for most part vvere Pagans, whom the Apostle could not vvil men to obey in matters of faith) but to them in such things onely, as concerne the publike peace & Policie, and what other causes so euer consist with Gods holy vvil and ordinance. for "against God no power may be obeied.
1No power but of God. â¦left margin: Chrys. in cap. Ro. ho. 31.⧠Chrysostom here noteth, that power, rule, and Superiority is God's ordinance, but not eftsoons all Princes: because many reign by his permission only, and not by his appointment, nor all actions that every one doth by his lawful power, as Julian's apostasy and affliction of Catholics, that as tyrannical oppression of the Israelites, Achab's persecution of the Prophets, Nero's executing of the Apostles, Herod's and Pilate's condemning of Christ: all which things God permitted them, by the abuse of their power to accomplish, but they were out of the compass of his causing and ordinance.No power but of God. â¦left margin: Chrys. in cap. Ro. ho. 31.⧠Chrysostome here noteth, that power, rule, & Superioritie is Gods ordinance, but not eftsones al Princes: because many reigne by his permission onely, and not by his appointment, nor al actions that euery one doth by his lawful power, as Iulians apostasie and affliction of Catholikes, that as tyrannical oppression of the Israelites, Achabs persecution of the Prophets, Neros executing of the Apostles, Herods and Pilats condemning of Christ: al which things God permitted them, by the abuse of their power to accomplish, but they were out of the compasse of his causing and ordinance.
2They that resist. Whosoever resisteth or obeyeth not his lawful Superior in those causes wherein he is the subject unto him, withstandeth God's appointment, and sinneth deadly, and is worthy to be punished both in this world by his Superior, and by God in the next life. for in temporal government and causes, the Christians were bound in conscience to obey their Heathen Emperours: though on the other side, they were bound under pain of damnation to obey their Apostles and Prelates, and not to obey their kings or Princes, Emperours, in matters of religion. Whereby it is clear that when we be commanded to obey our Superiors, it is meant always and only in such things as they may lawfully command, and in respect of such matters wherein they be our Superiors.They that resist. Whosoeuer resisteth or obeieth not his lawful Superior in those causes wherein he is the subiect vnto him, withstandeth Gods appointment, & sinneth deadly, and is vvorthy to be punished both in this vvorld by his Superior, and by God in the next life. for in temporal gouernement and causes, the Christians vvere bound in conscience to obey their Heathen Emperours: though on the other side, they vvere bound vnder paine of damnation to obey their Apostles and Prelates, and not to obey their kings or Princes, Emperours, in matters of religion. Whereby it is cleere that vvhen vve be commaunded to obey our Superiors, it is meant alvvaies and onely in such things as they may lavvfully command, and in respect of such matters vvherein they be our Superiors.
4Beareth not the sword. That the Apostle meaneth here specially of temporal powers, and we may see by the sword, which is here attributed to them. And the Christian men then had no doubt whether they should obey their Spiritual powers, but now the disease is clean contrary, for all is given to the secular power, and nothing to the spiritual, which expressly is ordained by Christ and the Holy Ghost, and all the faithful are commanded to be subject thereunto, as to Christ's own word and will. There were heretics called Agonistes, that took away all rule and Superiority: The wickedest would obey nor Prince nor Prelate, if he were once in deadly sin. The Protestants of our time (as we may see in all Countries where the secular sword is drawn against their Priests) care neither for the one nor for the other, though they extol only the secular when it maketh for them. The Catholics only meekly obey both, even according to God's ordinance, the one in temporal causes, and the other in Spiritual: in which order both these States have blessedly flourished in all Christian countries ever since Christ's time, and it is the very way to preserve both, as one day all the world shall confess with us.Beareth not the svvord. That the Apostle meaneth here specially of temporal povvers, & vve may see by the svvord, vvhich is here attributed to them. And the Christian men then had no doubt vvhether they should obey their Spiritual povvers, but novv the disease is cleane contrarie, for al is giuen to the secular povver, and nothing to the spiritual, vvhich expresly is ordained by Christ and the Holy Ghost, and al the faithful are commaunded to be subiect thereunto, as to Christes ovvne vvord and vvil. There vvere heretikes called Agonistæ, that tooke avvay al rule and Superioritie: The vviekedest vvould obey nor Prince nor Prelate, if he vvere once in deadly sinne. The Protestants of our time (as vve may see in al Countries vvhere the secular svvord is dravven against their Priests) care neither for the one nor for the other, though they extol onely the secular vvhen it maketh for them. The Catholikes onely meekly obey both, euen according to Gods ordinance, the one in temporal causes, and the other in Spiritual: in vvhich order both these States haue blessedly florished in al Christian countries euer since Christes time, and it is the very vvay to preserue both, as one day al the vvorld shal confesse vvith vs.
6You give tributes. Though every man ought to be ready to serve his temporal Prince with his goods, by tributes or what lawful taxes and subsidies soever: yet they may exempt by privileges whom they think good. As in all countries Christian: Priests and for the honour of Christ, whose Ministers they be, have by the grants and ancient charters of kings been excepted and exempted. Notwithstanding they were never unready to serve voluntarily their Sovereign, in all common causes, with whatsoever they had. See Annot. in Matthew 17, 26. â¦right margin: Hiero. in Mat.â§You giue tributes. Though euery man ought to be ready to serue his temporal Prince vvith his goods, by tributes or vvhat lavvful taxes and subsidies soeuer: yet they may exempt by priuileges vvhom they thinke good. As in al countries Christian: Priests and for the honour of Christ, vvhose Ministers they be, haue by the grauntes and auncient charters of kings bene excepted and exempted. Notvvithstanding they vvere neuer vnready to serue voluntarily their Soueraine, in al common causes, vvith vvhatsoeuer they had. See Annot. in Mat. 17, 26. â¦right margin: Hiero. in Mat.â§
13Not in banketings. This was the very place which St. Augustine, that glorious Doctor, was by a voice from heaven directed unto, at his first miraculous and happy conversion, not only to the Catholic faith, but also to perpetual continency, by this voice coming from heaven, Tolle, lege: Tolle, lege. Take up and read, take up and read. as himself telleth. li. 8. Confess. c. 12.Not in banketings. This vvas the very place vvhich S. Augustine, that glorious Doctor, vvas by a voice from heauen directed vnto, at his first miraculous and happy conuersion, not only to the Catholike faith, but also to perpetual continencie, by this voice comming from heauen, Tolle, lege: Tolle, lege. Take vp and read, take vp and read. as him self telleth. li. 8. Confes. c. 12.