A Looking Glass for Princes and Peoples Delivered, Book 1 · Part 3 · Part 1
Of Princes care of Religion.
THis much for the necessitie of Iustice: The extent of it is not to bee restrained to civill things alone, as3 The extent of Iustice. though Princes might not meddle with Religion, but God hath given them an interesse therein: For if the proper worke of Iustice giuegive everie one his due, then surelie that must bee her first taske to see God get his due:Reges terrae serviūt Christo, &c Aug. Epist 48. In hoc enim Reges▪ &c. Aug. con. Cresconium and so Religion commeth within her compasse as the first and maine taske. The Kings of the Earth serue Christ, when they make Lawes for Christ; and heerein they serue God, if in their Kingdomes they command good, and forbid evill, and that not onelie in things pertaining to humane Societie, but also in divine Religion.
In matters of Religion three parties hauehave interesse: First, GOD hath absolute power: as Hee is the onelie AuthorThree hauehave enteresse in Religion. and Obiect of religious worship, so is He onlie Directour and Iudge of it. Next, Pastors are not Iudges, but Indices, or interpreters, to point out that, that God hath set downe in his Word. Thirdlie, Princes are neither Iudges nor …ndices, but Vindices or Promoters of true Religion: They are neither the Rule nor exponers of it, but Vrgers of men to doe according to the Rule proponed of God, and exponed by faithfull Pastors.
Constantine the great made this distinction to Churchmen,Constantins exact distinction. God hath made you Bishops of the inward things of the Church, but hee hath made mee Bishop of the outward things. That is ye hauehave a calling to discerne betweene Truth andVos eorum quae intra Ecclesia geruntur, Episcopi esti… &c. Euseb vit. Const. … 24. heresie in doctrine, hurtfull or wholesome in worship or maners: To preach the word, minister the Sacraments, and lead people in religious Worship, to deale with the Inner Man, and instruct the Conscience in the Truth: But my place is to maintaine Religion in the Professors duplicate page duplicate page and their maintenance, to deale with the outward Man, and to see that my Subiects worship and obey God according to the Rule, that hee hath given, and yee point out of his Word.
All his businesse about the Councell of Nice, was nothing but a Commentar of that distinction: hee saw the Church poysoned with the Heresie of Arrius, and rent with the Schisme that followed therevpon: And not beeing able of himselfe to iudge and determine these questions: hee conveened the most learned and godlie Church-men, to whom that inquitie appertained: and when they had determined the matter, hee repressed the Heresie that they damned, and maintained the Truth that they proponed. So Theodosius the great curbed the Macedonians in the Councell of Constantinople: Theodosius the younger, the Nestorians by the Councell of Ephesus: And Marcianus the Entychians by the Councell of Chalcedon: And when the Nestorians raised vp their head againe, Iustinian curbed both them and Pope Vigilius their Patrone, both by a Councell, and by his Edicts against their tria Capitula, the summe and marrow of Nestorianisme.
Synods and Councels assembled in the Name of theSynods for Religion. Lord, are as Counsels to Kings, in matters of Religion, and the Word of God is to rule both Princes, and Synods. So though David was a Prophet, yet hee did nothing of himself in Gods house, but with consent and advyse2 Ch. 29. 25 of Gad the Seer and of Nathan the Prophet: for so was the Commandement of the Lord by his Prophets. He had Gods1 Chro. 17. 9. command for the warrant of his Command. And Iehoshaphat sent through the Cities of Iudah, and they taught the People, and had the Booke of the Law of the Lord with them. This was their Directorie.Popes debarred Princes.
Concerning the extent of their power, some Princes got wrong of others, and some did wrong to themselues. They got wrong most of the Pope, who after hee affected Antichristian greatnesse, closed vp Kings within civill affaires, and counted them but profaine aBellar de Laicis. cap. 1. Pet Thy. les. de Eccl Thes. 3Laickes, who had no intresse in matters Ecclesiasticke. If they medled with Investitures of Benefices, it was called Simonie, and oppressing of the Ecclesiasticke libertie. bFrancise. Boz. de Monarchia.And the discharge of that duetie which God hath founded in their Thrones and Scepters was called the Henrician heresie, cPla. Gre. 7 Canonizing of Kings, the popes baite to gul them.and a fighting against God.
On the other part they bewitched Princes by the show of Canonizing. This was a deepe policie by the hope of that baite, to steale from Princes their authority as the best way to that Canonizing, and to turne them Babes in this life, vnderunder hope to bee Saintes after death. It was too superstitious simplicitie for that hope to disgrace themselues and their places, by surrendering their power to the Beast. He knew that Princes were ambitiousBella de offi…. Principis. lib. 3 à cap. 3. ad finem. of honour, and there was none greater than they had alreadie, except it were to bee sancted: Hee perswaded them that there was no way to that honour of sancting, but by his Canonizing; who had the Keyes of Heaven at his Girdle. Therefore, when Princes were tickled with that Ambition, they cared not how baselie they prostitute themselues, and their dignitie, to him for that Imaginarie Advancement.
Or rather shall wee say, that God in this politicke abusingAnd the popes discover. of Princes, was discovering a part of the Mysterie of iniquitie: For about th…se times: when Kings were made Sainctes, the Popes were Monsters: aIn Cathedra Petr…, solio Christi erant homines monstruosi vitá turpissimi, &c. Barron. Ann. 897.In the ninth and tenth Ages Ignorance reigned in the Church, & barbarous Crueltie in Popes; everie one disgraced his Predecessour, and abrogat his Ordinances: then Princes abhorring that wickednesse, were the more stirred vp to Pietie, and so (comparatiuelie) they seemed to be Saincts in respect of these monstruous Popes. It was the complaint of these times, That it was easier to finde many Lay-men turne good, than one religious man grow better: And that it was Bern. Ep. 96.a rare fowle on earth to find one ascend but a little, aboue the degree that he hath taken in Religion. The Chaire of Peter was some time broodie of Saincts, but then it became so barren, that it brought out none but Monsters; and that justlie: for the Popes loathed that Chaire, and affected the Throne of Princes: And holinesse beeing banished that Chaire, found her place more in Princes than Popes. This was Gods Iustice, that since Popes would bee Kings, that Kings should bee counted Saincts: And yet both of them were but vsurpers, for neither did God admit these Saincts in Heaven for intercessours, whom the Popes thrust on him; neither did hee allow the Popes kingdome, which hee threw from Princes.
Againe, some Princes wronged themselues, concerning Religion,1 Politicke abuse of Religion. & that in Policie, Superstition, & Neglect. For Policie, some of them harboured Religion in their Kingdomes, but abused it politicklie to their owne ends: They measured it by the persons of Preachers; and seeing them in worldlie things the meanest of their estates, did thinke as baselie of Religion it selfe; & so served themselues of it, as the fairest colour to lustre their foulest purposes. Iehu 2 King. 10. 16.in shew was zelous for God, but indeed all his zeale was to stablish the Crown of Israel in his own house. So soone as hee obtained that end▪ his zeale for God was quenched, and he followed the idolatrie of Achab It was the Authoritie of Achabs house, & not their Idolatrie that made him1. Kin. 12. 26 28. zealous. So Ieroboam followed the counsell of his owne heart in making two calues, and sparing the peoples paines in going to Ierusalem. But indeed he cared neither for Gods glorie, nor the people, but for stablishing his owne house: Hee pulled the hearts of the People from God, and from the house of David. So Iulian when he thirsted for the Impyre, he gaueAnimian. Marcellinus. vp his name among the Cleargie, and frequented the Assemblies of Christians, to mak him mor acceptable to people, as Basile obiecteth vntounto him: aMemini enim me & …e communiter aliquando &c. Basil Ep. admirand 4. Iusia. desert.So Mahomet made himselfe great by the colour of Religion, though hee neither beleeved nor keeped these Precepts which he fained to bee of God, bQuam quod Deo & religioni &c. Cusan. Crib. Alc…r. lib. 3. cap. 8.and the Popes seeking a Monarchie hauehave vsed Religion for a cloake, as Leo the tenth in his last words, tolde his Secretarie: cLeo 10. P. Be…b.Thou art not ignorant how much vantage that Fable of Christ brought to vsus. But such politicke abuse of Religion, moues God to cast downe these Thrones which they seeke so to establish: Never sinne was either more severlie or iustlie punished than this, when God the chiefe end, and Religion the onelie way to that end, are turned in base meanes to bad purposes.
Secondlie, some Kings hauehave superstitiouslie taken too much on them in things merelie spirituall: Uzzah would doe 2. Superstitiouslie abused themselues in it.the Priests part, in burning Incense: and Constantius tooke vponupon him to moderate a Councell alone in favour of the Arrians, and preiudice of the Orthodoxes. And Sigis mund would play the Deacon at Constance, in assisting the Masse, and that, as appeares more, because that dayes Lecture began, Exijt edictum a Caesare, then for any louelove of the worke; or possiblie because hee was bound to that service, as beeing a Chanon in S. Peters Church, orPrateolus. lib. 2. hares. 8. Durand Rat. lib. 2. cap. 8. num. 6. the Laterane: for the Pope imposeth these Tittles on Emperours, as an homage, for holding the Empyre of him. But God shewed his anger against these preposterous courses Uzzah was smitten with bodilie Leprosie: Constantius found confusions in the Impyre, and Iulian to vsurpe on him: for hee was an enemie to Christ, and a more cruell persecuter than Nero or Decius, as Hilarie Hilar. lib. 3. contr. Const.calls him. And Sigismund had a worse …eprosie when hee gaue way to burne Iohn Hus, and Ierome of Prage.
Thirdlie, some Princes hauehave either with Gallio neglected Religion as a light matter and impertinent to them:3. Neglect of Religion. Or like Herod, held Christ out of their Kingdomes: as though his Throne and theirs could not stand together. This was a maine motiue of the persecution by pagane Princes: They thought that Christian Religion would …verthrow their Kingdomes: But Herod needed not feare Christs comming, for hee who giues heavenlie Kingdomes, will not tak Et nune Reges entelligite id est n…lite tristes esse, &c. Aug. psa. 2.earthlie kingdomes from him. But besyde the neglect of their owne Salvation they looke not wisely to their worldlie standing. It is never better with Kings, than when Christ freelie reignes in their Kingdomes, and there is no such proppe to their Thrones as his Scepter. True ReligionNon auferet mortalia qui Regna dat cale…ia, Sedul. in a Land is more forcible to hold people in obedience to Princes, than many thousand Souldiours in Garrisons: Everie heart that hath the grace of Christ is a loyall heart to authoritie: Everie Parish where God is truelie worshipped, is a Garrison, and great Cities planted with faithfull Pastors, are as Citadells for the securitie of Princes.
Obedience goeth vnderunder one name, yet it hath manieTrue Religion makes people more obedient to Princes. branches, it beginneth at God, who is both the first Obiect and the fountaine of Dueties: Wee ought to respect him before all, and that for himselfe: But wee respect other things for him and in him; as he hath ranked them in the order of his commands, or the degrees of place or goodnesse: If therefore wee feare the Lord, wee are thereby prepared & enabled to doe a duetie to man: Our Faith, LoueLove, and other religious bonds to GOD, are so farre from defrauding Superiours of their due, or disabling vsus from doing of it, that on the contrare they gette more respect, because wee louelove God; and wee are both the abler and readier to doe so to them: Our heartie Obedience to God giues a life and chearefulnesse to our obedience to man: Godlinesse and righteousnesse are the summe of both Tables, the twin-fruites of one Faith, and the workes of that same Spirit. The more godlie, the more plyable to righteousnesse to man, and the more righteous, the more sincere in godlinesse: the Soule that loues God truelie, will also respect man duetifullie in the Lord.
This is manifest in Europe; so long as Princes werePrinces owe their liberty from ye pops tyrannie to reformation vnderunder God. popish, & suffred their people to lye in poperie, they were never sure of their peoples hearts: They had no care to bind them to God by a true Religion, & therefore God suffred them easilie to be loosed frō them: Everie roaring of the Pope from the Capitol in excommunication, made people rebell against their Princes. But since the truth of the Gospel shines amongst them, they are not so soone moved: It bindeth them to God, and their Princes in God, and maketh them contemne these thunders of Rome, as wisemen doe, that fatuous wylde fire that hath a colour of fire without burning: The Popes excommunications were fearefull in the darkenesse of popish ignorance, but now in the night of the Gospel, wise people doe scoffe at them iustlie.Truth an vsher of loyaltie.
After Hildebrands time, Princes were pittifullie abused: bot since Luther arose, Popes hauehave learned more modesty in their Censures; and Princes hauehave found more respect of people: Such as harboured the Gospel in their Land are free of that abuse, and even they who adhere to the Pope, are obliged to the revealed Truth, that they are not so oft beaten by Excommunications as of olde: And people hauehave their owne blessing by the true Religion, that thereby they are taught more chearefullie to obey Princes: So great a blessing is the Truth both to Princes and people.Kinglie prudence is the gift of God.
Wee may close this verse with this Lesson: That the gift of Kinglie Governement is not infalliblie annexed to Crownes, but the gift of God to Kings: So Christ Iesus telleth vsus, By mee Kings reigne, and Princes decree Iustice: By Prov. 8. 15. 16 Nam si propria virtute satis instructi essent Reget, &c. Calvin. in hunc locū.mee Princes rule and Nobles, even all the Iudges of the earth. Their Spirits makes them capable of royall giftes, and when he giues Kings in merciemercy he ever giues that gift. This is more thā either their Birth in Succession, or peoples consent in their Election can giuegive them: And it is a maine difference betwixt Gods calling and mans: Mans calling can do more. but fill the place with the man, & applie such a persō to such a Station: But Gods calling sits the man for the place, And maketh the person meete for his Station: His providence putteth them in it; & his liberality furnisheth such gifts as the place craveth to iustifie his providence, Mans calling giveth an outward warrand to the wrok, but Gods calling giveth the sufficiency, and abilitie to doe the work, & that with a conscience of his Calling and furniture. This was a ground for David to aske this gift for Solomon: Hee knew it was Gods will to set him vponupon the Throne, and therefore hee suteth of God who had appointed him that Station the answerable gifts for it: Hee saw that same Throne without these gifts in the person of Saul, but found them in himselfe, and craved the like to his Sonne.
It is therefore a great folie in Popes to tye ApostolickThe popes tye God to their Chaire▪ but not themselues to God. Ceremonial. lib. 1. 6. 2. gifts to their triple Crowne, or pretended Apostolike Chaire: These things come of a free dispensation, & not of the merite of any place: If we ta… it for a materiall Chaire, all is vncertaine; for they know not whither it bee the Chaire of his installing, or the other of his repose; or the third for proving his sex, which now hath no vse since their Children end that question. If wee take it for a mysticall Chaire. it must bee either in Apostleship, or Doctrine. But the first dyed with the Apostles as a personall Priviledge, and the second is lost, aNon Cathedra facit Sacerdotem. Chry hom. Matth. 43.because they hauehave not the Chaire of S. Peter, who hold not his Doctrine: This their opinion of not erring, is a Capitall errour, thereby they tye God to them and theirseate, while they loose them selues to sin. bIn sedem Apostolicam horenda. &c. Barr. 900 n. 3 Per A…nos ferè centum, &c. Genebr. lib. 4. sect. 10But God hath confuted their folie, and shewed to the world, that that seate is but a seate of scorners, for their is no Lyne of Christian Princes or Prelates, that hath moe monsters in it than the Succession of Popes: For the space of an hundreth and fiftie yeares some fiftie Popes fell close away from the vertue of their Predecessors, and were rather inordinate and Apostaticke than Apostolicke, and in a word, they were …lagitious Monsters, asBarron. An. 897. num. 4. Stertentibus. omnibus quibus fuerat vigilandum. Idem. Anno 899. …. 3…. Idem Anno, 900. n. 1. I said before, from their owne confession. Indifferent men would think that where truth forceth their Conscience to confesse so matchlesse wickednesse in their Popes, they would grant also a possibility of erring: the interrupting of Succession at least in Doctrine: and so the Apostacie of their Church, &c. But they inferre the contrare conclusion: That not witstanding the wickednesse of Popes who both neglected to guide the Shippe of the Church, and did rather what they could to drowne it; yet God had a care to keepe a Church amongst them. These are the conclusions of hardened hearts, who take the worke of their owne sin and Gods punishment to bee a worke of merciemercy: Wee grant they hauehave a Church, but an whorish, and hereticall one, not an Apostolicke, as they pretend, but an Apostaticke as they confesse.