The Amendment of Life, Book 3 · Chapter 7
Of the dutie of Subiects to their Magistrates. Chap. 7.
NOw let vsus proceede to the duetie of ſubiectes to their Magiſtrates. As in the fifth commandement of the Lawe, the word Father, ſignifyeth all ſuperiours that hauehave charge, conduct, and gouernment of others, and conſequently all Magiſtrates: ſo the word Honour, includeth all duties and offices wherein the ſubiects are bound to the ſuperior powers. And this doth Saint Peter confirme,1, Pet. 2.17 ſaying: Honour the king. Where this word Honor doth eſpecially import louelove, reuerence, ſubiection, obedience, aſsiſtance, & to conclude praiers and ſupplications for them. As touching the firſt point, that is, to louelove them, God commaundeth it in his lawe: for the ſumme of the ſecond Table thereof importeth, that wee louelove our neighbour as our ſelues. And if all men bee our neighbours how much rather the Magiſtrates, who in the fiftth commandement are ſignified by the worde Father, the rather to admoniſh vsus, that we ought to louelove them as our fathers: and in deed they be many times tearmed fathers of the people. Moreouer, if the image of God that reſteth vppon all the children of Adam, doth binde vsus to louelove them, howe much rather are wee to louelove thoſe, who beſides the image common to all the reſt of Adams brood, hauehave yet one particular and moſt excellent portion therof, in that they are as it were Gods lieutenants to gouerne his people, and of the ſame doo beare the title of God. I hauehave ſayde yee are Gods, and the children of the highest, ſayth the prophet Dauid.Pſalm 82.6 Agayne, God ſitteth in the aſsemblie of Gods, he iudgeth in the midst of the Gods.
2 This conſideration bindeth vsus to louelove them, albeit they diſcharge not their duties to theyr ſubiects. For theyr faulte taketh not awaie the Image or priuiledge of God. The king, ſayth Saint Auguſtine, beareth the image of God, and muſt therefore be honoured and loued. If not in reſpect of his perſon, yet for his calling and office: howe much rather then ſhoulde the people louelove theyr magiſtrats, when they ſhew themſelues to be the ſeruants of God, for our good, and as their office requireth, to draw vsus to liue a quiet and peaceable lyfe in all godlynes and honeſtie, and ſo to make vsus happie? For were it not a monſtrous and vnnaturall matter, not to louelove thoſe, by whoſe handes, care, wiſedome, power, and authoritie God vouchſafeth to eſtabliſh and preſerue vsus in a bleſſed eſtate both of bodie and ſoule?
3 This image and title of God, which they doo beare, doth alſo admoniſh vsus to reuerence and regarde them both in heart and minde, in worde and worke. For ſurely he that deſpiſeth them, deſpiſeth God in them. And that is one cauſe why hee forbyddeth backbiting of them, ſaying: Thou ſhalt not ſpeake euill of the Iudge, neither ſhalt thou curſe the prince of thy people. Exod. 22.28And becauſe many doo preſume to murmure and backbite them, as imagining that they ſhall neuer knowe of it, Salomon warneth vsus not to deceiue our ſelues in that point, ſaying: Curſe not the king, no not in thy thought, for the foules of heauen ſhall carrie the voice. Beſides,Preach. 10.20 albeit the ſame bee kept ſecret from man, yet God that heareth it, wyll reuenge the wrong done to his maieſtie. Saint Peter and Saint Iude doo declare,2. Pet. 2.10. Iude. 8. that euen in theyr time there were ſome that contemned the ſuperiour powers and dominions, proude perſons, giuen ouer to theyr owne ſenſe, euen ſuch as dyd not abhorre to reproue and controll authoritie. And ſome there be in theſe our daies that ſhew themſelues to hauehave bene their ſchollers, for they maintaine that a faythfull man, the childe of God, cannot exerciſe the office of a magiſtrate, eſpecially as concerning the vſe of the ſwoorde agaynſt tranſgreſſours: Doo not ſuch men tread this holy ordinance of God vnderunder foote, when they affyrme that ſuperior power beſeemeth none but the wicked and vnbeleeuers.
4 Beſides the louelove and reuerence due vntounto Magiſtrates, we are alſo to yeeld vntounto them ſubiection and obedience, as Saint Paule admoniſheth vsus, ſaying: Let euerie ſoule bee ſubiect to the higher powers, Rom. 13.1.for there is no power but of God, and the powers that be, are ordained of God. Whereupon hee alſo inferreth, and that iuſtly, that whoſoeuer reſiſteth the magiſtrate, reſiſteth the ordinance of God, and they that reſist ſhall bring vponupon themſelues iudgement. The ſame Apoſtle writing to Titus,Titus 3.1. ſayth, Put them in remembrance, that they be ſubiect to principalities and powers, and that they obey their gouernours. And ſurely, ſith God hath printed in the perſon of the Magiſtrate, the characters of his image and maieſtie, wee hauehave greate reaſon to beware of offending him. And this wee reade of the people of Iſrael in the behalfe of Ioſua. That the Lord did magnifie him in the ſight of all Iſrael, and they feared him as they had done Moſes, all the daies of his life. Ioſua 4.14.This feare of offending the magiſtrate is grounded vponupon two reaſons: firſt, vponupon the authoritie and power that God giueth him to puniſh ſuch as are rebellious, as the Apoſtle ſayth: If thou doeſt euill, feare the magistrate, for hee beareth not the ſwoorde for naught, Rom. 13.4.but is the miniſter of God to take vengeance on him that doth euill. Secondly, becauſe albeit hee were not armed with this power, yet we ought to feare God who commaundeth vsus to be obedient to the Magiſtrate, and to bee ſubiect vntounto him. And this doth Saint Peter note, ſaying: Submit your ſelues vntounto all manner ordinance of man, 1. Pet. 2.3 Rom. 13.5.for the Lordes ſake. As alſo Paule ſayth, Obey the magistrate for conſcience ſake. As if he ſayde, that albeit wee coulde eſcape the puniſhment of the magiſtrate, yet our conſcience condemning vsus in the ſight of God, ſhoulde reſtraine vsus from offending thoſe whome hee hath appointed to bee ouer vsus. It went hard with Abrahams ſeruants to bee circumciſed, eſpecially in that they were well ſtroken in yeeres: yet dyd they obey him without replie or gaynſaying. And not they onelyonly who were inſtructed in true religion▪ but alſo the inhabitants of Sichem, poore idolaters, in like obedience to theyr king,Gen. 17.23. Gen. 34. ſuffered themſelues alſo to bee circumciſed.
5 Which is more, as Saint Peter admoniſheth ſeruants to bee ſubiect to their maſters, albeit froward and peeuiſh: So are ſubiects bound to obey their magiſtrate, albeit an infidell, a wicked man or an Idolater, as were they that bare rule in the daies of Saint Paule and S. Peter, to whom neuertheleſſe they commaunded to yeeld obedience and ſubiection. For as Chriſtian religion doth not ſubuert the order of policie: ſo the wickedneſſe and impietie of the magiſtrate doth not depriue him of his right to command, neither doth it exempt the ſubiects from their dutie to obey. And ſurely ſo long as in them remaineth the image and ordinance of God: euen ſo long continueth the bond to yeeld obedience to them, not as to man, but as to God. And in this caſe wee are to conſider and diligently to note, that albeit euerie thing that happeneth, is by the prouidence of God: Yet doth the holy Scripture repreſent vntounto vsus this diuine prouidence and conduct, as it were moſt expreſſely and vſually in the vocation and eſtabliſhment of Kings, Princes, and Magiſtrates, euen heathen, Idolaters, tyrants, and ſuch as are giuen to all wickedneſſe & iniquitie. What tyrannie did Pharao exerciſe againſt the children of Iſrael?Exod. 9.16. Yet God himſelfe ſaith that he had exalted him into that eſtate. What a robber, a reauar and a tyrant was Nabuchadnezzer? Yet Daniel ſpeaking vntounto him,Rom. 9.17. ſaith, Thou king art a king of kinges: For the God of heauen hath giuen thee a kingdome, power, ſtrength and glorie. Dan. 2.37.How tyrannouſly and vniuſtly did Saule gouerne, as in that hee commanded to ſlaie all the prieſtes and enhabitants of Nob,1. Sam. 21. and ſo diuerſly perſecuted Dauid to the death? Yet had Samuel, by the expreſſe commaundement of God, anoynted him king ouer Iſrael.1 Sam, 10.1. As good Princes therefore are giuen by the Lord in his merciemercy, to do good to their ſubiects: ſo doth he giuegive wicked Princes to correct ſome, and to puniſh others: and thus the princes whether good or bad, (albeit of themſelues not knowing ſo much) doe ſeruice vntounto God:Ierem. 35.9. And in that ſence doth the Lord call that great tyrant Nabuchadnezzer his ſeruant:Ezech. 29.18. He giueth him Egypt in recompence for his ſeruice making his armie to ſerue againſt Tyrus:Ieremie. 26.7. He commandeth all nations to be ſubiect vntounto him and to obey him: yea which is more: He commaundeth the poore Iewes that were in his captiuitie,Ieremie. 29.7. to pray to God for the peace of his Citie, promiſing that in his peace they ſhall hauehave proſperitie. And therefore notwithſtandin… wee hate their tyrannie, yet ought wee to louelove their parſons in reſpect of the image of God that they doe beare,Proſper in his ſentences out of S. Auguſt. and alſo for their vocation which proceedeth of the will of the Lorde. For ſayth Saint Auguſtine. It is one thinge to hate that which they doo: And an other to louelove that which they are.
6 We are therefore to yeelde vntounto them ſubiection and obedience, without murmuring or ſtrife againſt them. When the people of Iſrael aſked a King, Samuel at Gods commaundement warned them how they ſhould be entreated,1. Sam. 8.11. ſaying: This ſhalbe the manner, that is to ſay, the ordinary and cuſtomable entreaty (for the worde ſometime ſignifieth cuſtome) of the king that ſhal raigne ouer you. He will take your ſonnes and apoint them to his Chariots, and to be his horſemen, and ſome ſhall runne before his chariot. He will alſo make them his captains ouer thouſands, and captains ouer fifties, and to eare his ground, and to reape his harueſt, and to make his instruments of warre, and the thinges that ſerue for his chariots. He will alſo take your daughters and make them apothecaries, and cookes, and Bakers. He wil take your fields, your vineyards, and your best Olyue trees, and giuegive them to his ſeruants. And he will take the tenth of your ſeed, and of your vineyards, and giuegive it to his Eunuches and to his ſeruantes. He will take your menſeruantes, and your maid ſeruants, &c. Heereto he addeth, that when they finde themſelues thus tirannized, they will crye out to the Lord, becauſe of their King whome they hauehave choſen, and the Lord will not heare them. Whereby he ſheweth, firſt that ſuch as finde themſelues ſo oppreſſed, muſt hauehave recourſe to God by prayers. Secondly, that albeit God doth not deliuer them, yet they muſt continue and with patience beare their eſtate, and not rebell or raiſe mutinie: muche leſſe therefore is it lawfull for them to attempt againſt the life of the Prince, albeit a tyrant: and heereof we hauehave a notable example in Dauid, who notwithſtanding he was annointed to raigne after Saul, yet when Saul tyrannouſly purſued him, would not neuertheleſſe attempt any thing againſt his perſon, but euer reſtrayned others that would hauehave ſlayne him. Slay him not, ſaid he to Abiſay,1. Sam. 26.9. for who can laye his hand on the Lordes annointed, and be guiltleſſe? then he addeth, As the Lord liueth, either the Lord ſhall ſmite him, or his day ſhall come to dye, or he ſhall diſcend into battell and periſh. The Lord forbid that I ſhould lay my hand vponupon the Lords annointed.
7 Neuertheleſſe, albeit God thus defendeth their right and authoritie, yet it is not meant that we ſhould forſake him, or diſpence with our ſelues by obeying man to diſobey him: for ſith man hath no power, as Ieſus Chriſt ſaith, but what is giuen him from aboue: it is not meet that man ſhould be obeyed,Iohn 19.11. when he commaundeth any thing repugnant to the will of him, without whoſe authoritye he hath no power to commaund:1. Pet. 4.13. Alſo, in as much as it is for the louelove of God (as S. Peter ſaith) that we muſt yeeld to be ſubiect and obey them: this louelove of God bindeth vsus to refuſe to obey them in any thing that they commaund contrary to the louelove that we owe vntounto God, and this they ought thēſelues to acknowledge & confeſſe, as the Apoſtles ſhewed to the gouernours of the Iewes,Acts 4.19. ſaying: Whether it be right in the ſight of God, to obey you rather then God, iudge yee. We muſt therefore as they did adde, obeye God rather then man: and this doth S. Auguſtin confirme ſaying:Aug. vponupon the word according to Mat. Scr. …. EueryEvery ſoule is ſubiect to the ſuperiour powers, for there is no power but from God, and the powers that are, are ordeined by God, and therefore he that reſiſteth the powers, reſiſteth God: but ſaith he, what if the power commaundeth you that which God forbiddeth? truly then muſt you not obey the power, but in fearing the powers, conſider the degrees of humain things, if the tutor cōmaundeth muſt thou not obey? but if the Proconſul cōmandeth the contrary, thou doſt not contemn thy tutor, but thou obeyeſt a greater power: neither ought the leſſer to be diſpleaſed. Again, if the Proconſul cōmandeth any thing, and the Emperour cōmaundeth the contrary, thou muſt vndoubtedly obey the Emperour: but what if the Emperour commandeth a thing and God cōmandeth the contrary? what will ye ſay thē? Pay tribute, wil the Emperour ſay obey me, & good reſon: but not to ſerue Idols: Who forbiddeth thee? God, a greater power: beare with me therfore O Emperour, thou threatneſt impriſonment, and God thretneth hel. Heerupon muſt thy ſaith reſt, that thou maiſt quench the fiery darts of ſatan: Yea, but the Emperour pitcheth a ſnare for thee, what ſnare? hee whetteth his razor, that is but to ſhaue thee, not to cut of thy head. This doth S. Aug. write: But not onelyonly they that vponupon obedience to the Magiſtrates commandement do participate in idolatry, but alſo they that abſtain from the profeſsion of true religion, becauſe man doth prohibit it, are deceiued, albeit they pretend abſolution in the ſight of God, who commandeth.Dan. 3. And therfore as the three Hebrew Princes are to be commended becauſe they did not obey King Nabuchadnezzer, who commanded them to bow to the golden image: ſo is the conſtancy of Daniel highly to be praiſed, in that contrary to the commandement of Darius, he praied to God thrice a day,Dan. 6. and heer we are wel to note, what he ſaid to the king, that in diſobeying him, iuſtice was found in him in the ſight of God, and to the King he had done no hurt.
8 Moreouer, Subiects are bound to aſsiſt the neceſsities of their Magiſtrates, both with bodies & goods. Concerning their bodies, the ſame doth appeare in the watches that Burgeſſes doe keepe at the commaundement of their ſuperiours. Whereupon it alſo followeth, that in caſe of neceſsitie they are at their magiſtrates authoritie and commaundement, bound to take armes. Neither is this a bond of mercenarie ſouldiers, that without neceſsitie doe voluntarily binde themſelues: But it is a bond in nature, and conſequently neceſſarie. For as God armeth the magiſtrate with the ſwoord for the preſeruation of his ſubiects againſt the violence of their enemies, and to enforce rebels to yeelde obedience to their lawfull decrees: So when alone, or with his ſargeants he is not able to performe this dutie, he may and ought to commaunde his ſubiects to helpe him to execute his office: and they are bound at his commandement to take armes & to imploy themſelues. Subiects do reſemble a body guided by a head which is the magiſtrate: As therefore by naturall affection the hands and other the members of the body, doe ſtand bound to imploy themſelues for the ſafetie of the body, but eſpecially of the head againſt all violence and iniurie: So ought all ſubiects, to thinke vponupon this naturall bond and affection, and in dutie vnderunder the conduct of their head to preſerue the body of the communaltie, but eſpecially the perſon & authoritie of their Prince and Magiſtrate, againſt the violence and endeuours of their enemies. In this conſideration, when Saul vnderſtood of the iniurie of Naas the Ammonite, who wold not receiue the inhabitants of Iabes in Gilead, to merciemercy, but vponupon condition that he might put out euerie mans right eye, he commaunded the people to take armes: yea and proclaimed that hee would puniſh eueryevery one that would not obey.1. Sam. 11. Hereupon alſo did Debora commend all thoſe that with a voluntarie mind came to helpe Barac. And cōtrariwiſe addeth, Curſe ye Meros, ſaith the Angel of the Lord: Yea curſed be the inhabitants therof, Iudges. 5.9for they came not to helpe the Lord among the mightie. In this reſpect alſo were all the enhabitants of Iabes Gilead put to the edge of the ſword, becauſe none of them came to the field with the reſt of Iſrael to fight againſt the tribe of Beniamine, in puniſhment of the infamous adulterie committed by the enhabitants of Gibeah.
9 As for the reliefe by goods due vntounto the magiſtrate: Is it not reaſon that he imploying his time and labor in the publike good, ſhould receiue ſome reward or recompence? Muſt he not alſo find meanes to reward many officers that attende vponupon the magiſtrate in their charge,Iudges. 21. and to pay ſuch as are in wages for the preſeruation and defence of his towne or countrie? Is it not requiſite that the ſubiects ſhoulde defraye the building and reparations of publike places. In briefe, that they ſhould beare all other expences and charges neceſſary for the maintenance and preſeruation of the eſtate? In this cōſideration as the magiſtrate is by God authoriſed to leauye toules, taxes, tributes, and many other ſubſidies of the people, ſo are the ſubiects bound to furniſh and pay them. And this doth S. Paul teach, ſaying to this effect.Rom. 13.6. For this cauſe ye pay alſo tribute, for they are Gods ministers, applying themſelues for the good of the people. And then he addeth, ſaying: GiueGive to all men therefore their duetie, tribute to whom tribute belongeth, custome to whome cuſtome appertaineth. The ſame doth Ieſus Chriſt likewiſe cōmaund, where being asked whether it were lawfull to paye tribute to Caeſar, hee anſwered, GiueGive vntounto Caeſar that is due vntounto Caeſar, Mat. 22.21.and to God that is due vntounto God, and this commaundement did hee confirme by his owne example, in that he commaunded Peter to paye tribute for him and himſelfe. True it is, that being the ſonne of God, he might hauehave exempted himſelfe,Mat. 17.27. but he would ſhew no euill or offenſiue example, as expreſſely he ſaith to S. Peter. The Children are free, neuertheleſſe least we ſhould offend them, goe to the Sea and caſt in an angle, and take the first Fiſhe that commeth vp, and when thou haſt opened his mouth, thou ſhalt finde a peece of twenty pence, that take, Exod. 30.and giuegive it vntounto them for me and for thee. Beholde, albeit it were a matter vnworthy the children of Iſrael, to pay vntounto the Emperour in thoſe dayes a heathen and tirant, the tribute which before they payed to God for an homage and acknowledgment of his redemption, and for a teſtimony that God was their Lord, and they his ſubiects: yet in as much as they were ſubiect to the Emperour, Ieſus Chriſt himſelfe taking vponupon him the fourme of a ſeruant, was content to pay tribute as other men.Luke 2. We alſo finde that Ioſeph and Mary in diſcharge of their dutie in this point, departed from Nazareth, and came to Bethleem to be enrouled. True it is that Kinges and Princes ought neuertheleſſe to be as moderate and ſtayed in theſe matters as their eſtates may beare, and remember this ſaying, that taxes and tributes are as the bloud of the people, alſo in caſe they hauehave no meaſure, but tyrannouſly do oppreſſe their ſubie…s heerin, the States of the Countrey are to put vp their complaintes, in defence of the right and libertie of thoſe whom God hath deliuered into their charge, and ſo much as in them lyeth, oppoſe themſelues, as alſo in all other tyrannous oppreſsions of the people. But as for priuate perſons, it is not lawfull for them ſo much as to murmure or to alleadge that the taxes or tributes are exceſsiue, either that the Magiſtrates doe abuſe them, but they muſt thinke that ſometimes they complaine wrongfully and without cauſe, in that they know not either the greatnes of the Magiſtrates charges, neither wherin he imploreth that which is gathered of the people. Alſo that albeit there were ſome exces or abuſe, yet that it is not properly for the people to take account thereof, but for God, who miſliking with the oppreſsion of his people, and the corruption of the Magiſtrate, can and will take vengeance of the ſame: and therfore let thoſe likewiſe who vnderunder like pretence doe priuiledge themſelues to defraude the Magiſtrate of his right, thinke and conſider what account they may giuegive vntounto God, and to this purpoſe may we referre that which S. Paul ſaith of the ſubiection and obedience due to the ſuperiour powers: namly, that we muſt yeeld i…, not becauſe of wrath and puniſhment onelyonly, but alſo for conſcience ſake: Rom. 13.5.thereby declaring, that albeit the fraud be not reuea…ed to man and ſo puniſhed, yet that God doth ſee and will puniſh it: alſo that our conſcience knowing it, accuſeth and condemneth vsus for it in the ſight of God.
10 Some there hauehave beene, neither are our dayes free from them, that hauehave beleeued and vpholden, that the faithfull and children of God are called to ſuch liberty, that they ought not to be ſubiect to ſuperiour powers, neither to paye taxes, tributes, or other like charges.S. Auguſtine in his fourth expoſition of the propoſe to the Rom. trop. 72. But S. Auguſtine very fitlye anſwereth ſuch perſons, ſaying that by this ſentence of S. Paul. Let eueryevery ſoule be ſubiect to the higher powers, we are admoniſhed that no man by his conuerſion to Chriſtianitie is ſo called to libertie by the Lord, that therefore he ſhould grow proude thereof, or thinke him ſelfe in the courſe of this life freed from his obedience due to the ſuperiour powers, to whom the Lord hath deliuered the gouernement in temporall affaires: for albeit we be called to this heauenly kingdome, wherein there ſhalbe no principalities or powers, yet ſo long as we traua…e vponupon this way which leadeth vsus to the poſſeſsion therof, wherin al powers ſhalbe aboliſhed, we muſt be ordered according to the cō duct of humaine affaires, and yeelde all obedience, not ſo much to man as to God who hath ſo cōmanded vsus.Mat. 21.21. Likewiſe, where Chriſt ſaith, GiueGive vntounto Caeſar that is Caeſars, and to God that that belongeth to God: he doth ſufficiently declare, that there is a good harmony & cōcurrence between the ſpirituall kingdome of God, and the po… tiquegouernmēt of man,1. Pet. 2 13. Rom. 13.…. & that the one ſubuerteth not the other, but each helpeth other to perfourme the will of God. For as the obedience yeelded to the Magiſtrate is of no value in the ſight of God, vnleſſe it proceede, as S. Peter ſaith, of our louelove toward God, or that as Saint Paul willeth,1. Tim. 2.2. it be conioyned with a good conſcience: ſo in reſpect of mans infirmitye the office of a Magiſtrate dooth greatlye conduce to this, that the Church be maintayned in peace, iuſtice and godlyneſſe, as the ſame Apoſtle doth teach, whereupon this rule is to be obſerued, that all faithfull (for heere wee treat onelyonly of their dueties) ought to yeeld all dutie and obedience to all Magiſtrates, euen to the vnbeleeuers: (how much rather when they beleeue) in eueryevery thing that is not repugnant to the will and pleaſure of almightie God,1. Pet. 2.13. and the ſaluation of the ſoule? Did not the Apoſtle Saint Peter ſpeake to the beleeuing Iewes, when he commaunded them to be ſubiect to all ordinances of man euen for Gods ſake: whether to the King as the ſuperior, or to the gouernours as ſent by him?Titus 3.1. The holy Apoſtle S. Paul writeth to Tytus to exhorte the congregation to be ſubiect to principalities and powers, and in another place he ſpeaketh more generally, ſaying? Let eueryevery ſoule be ſubiect to the higher powers. Rom. 13… 1.The Romiſh clergie exempteth themſelues: but Saint Paul in ſaying Let eueryevery ſoule, exempteth none from this ſubiection, no, were he euen an Apoſtle. And this doth our Sauiour Ieſus Chriſt himſelfe alſo moſt plainely declare,Mat. 17.27. where he commaundeth the Apoſtle Saint Peter (as is aforeſaide) to pay tribute for them both: neither was that which he did any new matter, as the anſwere of Saint Peter to the Cuſtomer did declare, namelye, that Chriſt did vſuallye pay it. And therefore they that did riſe in Germany in the yeere of our Lord God 1525. pretending to free themſelues from taxes, tributs, and other ſubiection due to their ſuperiours, were greatly deceiued and ſeduced, for were they in wo…ſer eſtate then were the beleeuing bondmen, whom the Apoſtle Saint Paul commaunded to be ſubiect to their maiſters, and to yeeld vntounto them al obedience, ſeruing them in feare and trembling, in ſimpl…tye of hart as vntounto Chriſt? euen albeit as the Apoſtle Saint Peter ſaith, they were bitter vntounto them?Eph. 6.5. And where the Apoſtle … this duetye ſaying, Leaſt the name of God and the g…ſpell ſhould be blaſphemed: he doth very euidentlye and pla…lye d…clare,Col. 3.22. t…t they which teach this exemption from the ſubiection due v…o the Magiſtrate, doe teach men to giuegive occaſion to bl…pheme and diſhonour the name of God, and to ſpeake euill of the Goſpell, as if the pure woorde and ſincere doctrine of Ieſus Chriſt did …buc…e and ouerthrowe all publique order and ciuile gouernement with diſobedience:1. Pet. 2.18. 1, Tim. …, 1. and taught no other thing but the libertye of the fleſhe and vaine luſtes thereof.
1. Tim. 2.1.11 The fourth dutie of ſubiects to the Magiſtrates, is the ſame which S. Paul teacheth, when he ſaith: I exhorte therefore that firſt of all, ſupplications, praiers, interceſsions and giuing of thankes be made for all men, for Kings, and for all that are in authoritie, that we may lead a quiet and peaceable life in al godlynes and honeſty. This end and purpoſe of their charge, doth already teach vsus how far we are bound to this dutie, to pray vntounto God for them: For ſith from them we cannot expect this ſoueraigne felicitie, namely, to liue in peace, in honeſty and piety, vnleſſe they alſo be guided or ſtrengthened by the ſpirite of God in their charge: our deſire and neceſsitie to enioye it, doe ſufficiently admoniſh vsus feruently to praye vntounto God for them. And whereas Kinges were in thoſe dayes idolaters, hee addeth this farther reaſon: that God deſiring the ſaluation of all men, that is to ſaye, men of all callinges, and that they ſhould be brought to the knowledge of the truth, wee might by our praiers obtaine that the idolatrous and peruerſe Magiſtrates might be conuerted and ſaued, as well in reſpect of themſelues, as for the happy conduct and gouernment of their ſubiects.
12 Now if we be bound to pray for idolatrous and peruerſe Magiſtrates, how much rather for thoſe whome God hath already in mercy vouchſafed to illuminate or adopt for his children, and to conſtitute to be protectors and nurſes in his Church?Pro. 11.14. Both reaſon and experience doe ſhew what a benefite it is to hauehave ſuch.Iudg. 2.19. & 8.33. 1. Sam. 7, 13, Where the Gouernour is vnwiſe, ſaith Salomon, the people are ſcattered. And it is with them as with a ſhippe that wanteth a Pylot or guide. We read, that when the iudge or gouernour of Iſrael was dead, the people returned to their wickednes. And it is noted in this hiſtorye, that all the time of Samuel the hand of God was heauye againſt the Philiſtines, and it is truely a great fauour and grace of God, when he giueth vsus good Magiſtrates: as Hyran King of Tyre ſaid vntounto Salomon:2. Chro. 2, 11. Iob. 34.30. Eſay. 3.3. Becauſe God loued his people, he made thee to raigne ouer them: and contrariwiſe, he maketh an hypocrite, ſaith Iob, to raign for the ſinnes of the people. And in the ſame ſence doth God threaten to ſend children to be Princes, and effeminate perſons to beare dominion. Sith then it is ſo great a benefite of God to hauehave good, holy, and vertuous Magiſtrates, is it not our partes feruently and continually to pray to God ſtill to ſend vsus ſuch, to preſerue them, to guide them by his holy ſpirite, and to bleſſe their counſails and labours to his glory, and to the good and ſaluation of his people?
13 It alſo hath beene the continuall cuſtome of all Chriſtian Churches to make publique ſupplications for Kinges, Princes, and Magiſtrates: and thereof wee hauehave a formularye written by that good Father and Doctor Tertullian. And the reformed Churches of our dayes doe alſo recōmend and ordinarely vſe the ſame dutie: for in trueth there is no ſeruice that the Magiſtrates ought more to deſire and require of their ſubiects, then that they ſhould praye for them. And in this reſpecte Dauid a King after Gods owne hart, and endewed with ſuch excellent graces, knowing neuertheleſſe how highly he ſtoode in neceſsitie of the praiers of his people, framed them that excellent praier for their proſperitie, which we doe reade of in the twentith Pſalme. Euſebius reporteth that the Emperour Conſtantius,Euſeb. in the life of Conſt. lib. 1. & lib. 4. Euſeb. in his Ec. hiſt. lib. 10 and cap. 8. & lib. 1. of the life of Conſt. the Father of great Conſtantine, protected his houſe by the praiers of ſuch as feared God. Alſo that his Sonne Conſtantine the great imitated his pietye: For knowing as the ſaide Euſebius writeth, that the praiers of good men & thoſe that feared God did greatly conduce to his preſeruation, he inſtantly required them to pray for him, and commaunded the Biſhops by name to imploy themſelues in this duetye, and contrariwiſe he reproued the Emperour Licinius for baniſhing the Chriſtians out of his Courte, alleadging this reaſon, that hee depriued himſelfe of the fruit of their praiers.
14 Seing the fruit of praier for the Magiſtrate is ſuch, how vnthankfull are thoſe ſubiects that will not feruently employe themſelues therein: eſpecially conſidering the good and proſperity that themſelues are to reape thereof? we may truely ſay, that the vſuall negligence of the people in employing themſelues in this duetye, doth many times procure God to giuegive vsus Kinges and Magiſtrates in his wrath, to chaſtice our ingratitude and ſlackeneſſe in matter of ſuch importance. That we may therfore amend our liues according to the exhortation of Ieſus Chriſt, let vsus diligently employe our ſelues in this ſo profitable & neceſſary a dutie, wherby we may alwaies hauehave good, holye, and vertuous Magiſtrates, that vnderunder their conduct and gouernement we may liue happily, and beare to them all louelove and reuerence: yeelding vntounto them voluntarilye all ſubiection and obedience, and employing our bodies and goods in their ſeruice and aſsiſtance, with aſſurance that in ſo doing, and in praying vntounto God for them as is aforeſaide, the Lord will bleſſe them, and vsus with them, and by them.