Common Places, Part 4 · Chapter 21
The one & twentith Chapter. Of Troubles and Sedition: further of the ſuffering of Tyrannie.
In 1. kings. 18. ver. 17. Looke part 4. pl. 6. & In Iud. 12 at the beginning. Luk. 23. 2. Ioh. 18. 12. Acts. 21. 28IN times paſt euen Chriſt himſelf was accuſed of ſeditiō: ſo was Paul, & in a maner all the holy men, & Preachers of the Goſpell. And in the firſt times of Chriſtianitie, all dammages and calamities were aſcribed to the Church, as it ſprang vp. And when Chriſtian Religion was receiued by Conſtantine the Great and publiſhed throughout the Romane monarchie, that did the Ethnicke men iudge to be the beginning of the decaie of the Romane power, and that the ſame was afterwarde brought lowe by no other meanes, but becauſe the worſhipings and ſuperſtitions of their fathers being caſt aſide, Chriſtian Religion had béene brought in. Wherefore Auguſtine, and verie manie other Eccleſiaſticall writers, wrote noble Apologies and notable bookes of that matter. Ahab ſaide that Elias troubled Iſraell. Which ſaying is Metaphoricall, becauſe to trouble is nothing elſe but to mingle and confound the lowe with the high and the vppermoſt with the nethermoſt. A ſimilitude.And that is plainlie perceiued in a veſſell wherein is contained liquor of diuers partes, I meane of thicke and of thinne: There the thinner occupie the higher places, and be more cleare, and which may be better ſéene through: but all the dregges and thick things ſéeke the bottome, and there lie being preſſed downe. But if any man ſhall ſtirre them and raiſe them vp aloft, all is ſaid to bée troubled, for they thicke and are made muddie. From hence is taken a ſimilitude both vntounto the Common weale and vntounto the Church: Where, when ſuperſtition and corrupt Religion, which ought to lie oppreſſed, is had in honour and floriſheth, and on the contrarie part pure and ſincéere godlineſſe diſturbed, now are all things confounded and troubled. The verie which thing happeneth, where honeſt and wiſe men are deſpiſed and reiected, and the vngodlie and fooliſh hauehave the gouernment of things. By this meanes therefore, as well ye common wealth as the Church is troubled. But when this happeneth, the opinion of the godlie and the vngodly is not alone. For the vngodlie thinke yt the matter goeth then wel when euill things doe floriſh. Contrariwiſe holy men indued with true iudgement, eſtéeme thoſe thinges to be troubled, and iudge things then to be quiet and well ordered, when iuſtice and holineſſe are helde in reputation, and when impietie and naughtineſſe, as they deſerue, are reiected.
2 When Ahab laide vntounto Elias charge the troubling of his Kingdome, it ſéemeth that he had reſpect vntounto two kinds of troubling: one Ciuill, and another Religious. For as touching godlineſſe and worſhiping of God, there was nothing more delightfull vntounto a moſt corrupt king, than to promote Idolatrie, and to amplifie the ſame, as much as in him laie. But on the other ſide the Prophet Elias dealt in nothing more earneſtlie, than to turne away the people from it, and to bring them to the worſhiping of the true God Iehouah: And therefore Ahab ſaid that he troubled Iſraell. The Ciuill trouble was, that the King would hauehave had his dominion to inioy the commodities of life, and to floriſh in wealth and abundance: but thoſe good things were maruelouſlie diminiſhed and extenuated through want of Raine, and dryth of thrée yeares ſpace: So as the common wealth was troubled, both as touching Religion, and alſo the neceſſarie helpes of this life. This in effect is the chyding of Ahab the King againſt Elias. But now muſt we conſider how Elias behaued himſelfe with the King. Doubtleſſe he committed nothing vnworthie of a Prophet and legate of God. He dealt conſtantlie, Elias defended the dignitie of his office.and with valiant courage defended he the miniſterie of Gods worde. He humbled not himſelfe at the Kings féete, he craued no pardon, neither did he promiſe that he would amende if he had doone any thing vnacceptable vntounto him: not that he was proud or arrogant, but becauſe hee ſawe that this accuſation did directly aſſaile the word of God, as though the diſturbance had riſen thereby. If hée had béene to deale in his owne priuate buſineſſe, I doubt not but that he would hauehave vſed modeſtie méete for a godlie man, but to hauehave the eſtimation and dignitie of the high God to be impaired, he might not abide. Wherefore he aunſwered: It is not I that trouble Iſraell, but thou and thy fathers houſe. foreign.He vſeth a contrarie accuſation and returneth the crime vppon the accuſer, that is vponupon the wicked King. Neither muſt he be accuſed of inſolencie, becauſe (as Paule hath declared to the Galathians the 1. Gal. 1. 8.Chapter,) Hee muſt bee taken accurſed whoſoeuer (although it ſhall bee an Angell) that teacheth otherwiſe than the goſpell or truth of God ſheweth it ſelfe. And if Angelles are not exempted, Kings alſo muſt not be exempted. Doubtleſſe it behooued Elias to hauehave a great ſpirit, that hée ſhould aduenture to oppoſe himſelfe againſt a furious King. The ſelfe ſame thing alſo did Iohn Baptiſt ſhew, Matt. 14. 4.who ſet himſelfe againſt Herod otherwiſe a moſt cruell King. Helias addeth a cauſe why Achab & his anceſtors troubled Iſrael: namely, for that they forſooke the true God, and who was the GOD of their Fathers, and contemned his commaundementes and lawes, ſeruing ſtrange Gods. This he ſaith, was the originall fountaine and roote of diſturbance. And for becauſe this is a great matter, and that the knowledge thereof ſerueth verie much for theſe times, wherein the Papiſtes ſay, that we be the diſturbers of the Church and the authors of ſedition, and we in like manner returne vponupon them that theſe euils hauehave ſprung vp from themſelues: it ſhall be verie neceſſarie for determining of the cauſe, Of trouble or ſedition.to ſpeake ſomewhat herein as touching trouble or ſedition. And what the worde of troubling ſignifieth, and from whence the tranſlation was deriued, I hauehave expreſſed a little before. Now let vsus come to a iuſt definition of the thing. The Etymologie of trouble or ſedition. Vlpianus.But firſt I thought it good to ſhew the Etymologie of that worde, namely Trouble. Vlpianus according to the opinion of Labeo in the Digeſtes, in the Title Vi fractorum bonorum, ſaieth in generall, that this worde Tumultus is deriued foreign, that is, Cicero.Tumultuari. Cicero in the 6. Booke De Republica (as it is reported) wrote that ſedition is a diſagréement of men among themſelues, when one draweth one waie and another another waie. The Gréekes call it foreign and foreign. But the Authors of ſedition and trouble, the Hebrewes call Hakerim, the Gréekes cal foreign, & foreign, that is, troublers. And thus much as touching the word.
3 But as concerning the true nature or definition, Sedition defined.Sedition or trouble belong to the predicament of Action. For they which make any trouble, doe it either by iudging of contrarie and diuerſe things, or by vttering of the ſame, or elſe by perfourming of them by the worke it ſelfe. It is an Action (I ſay) not naturall but voluntarie, which is referred vntounto vice. The next generall worde thereof is contention: Séeing in euerie trouble, men contend one againſt another. VnderUnder this generall worde, there may be reckened foure kindes. The kinde… of ſedition.For the ſame happeneth either amongſt many, or elſe betwéene one or two. If there be many that contend, thoſe either bee kinſfolkes and néere friendes, or elſe they be forreiners and ſtraungers. Plato in the 5. Dialogue De Republica ſaieth, that the Gréekes be kinſfolkes and friendes, and the ſtraungers he calleth Barbarous. If wee ſhall contende with ſuch men, he thinketh it to be warre: but when the Grecians fought among themſelues, that he ſaid belonged vntounto ſedition. But and if the contention be about holie and religious things, that is commonly called Schiſme: When a contention is named Schiſme.but if a contention be ſtirred vp betweene one or two, then it is a braule, as the ſame Vlpian affirmed, according to the opinion of Labeo, in the Lawe before alleaged. Neither will they hauehave it to be a trouble or Sedition, if two or thrée or foure contend among themſelues, but as they ſay there muſt be a good manie. Theſe be the chiefe kindes of contention. Howbeit of warre & brawling I will not now treate. But trouble & Schiſme, that is ſedition, aſwell in religious things, as in ciuill things I will comprehend in one.
4 And forſomuch as Actions are woont to be knowen by the obiectes, that is, by the matter about which they bee occupied (as ſight is knowen becauſe it conſiſteth in the apprehending of light and diſcerning of colours: alſo hearing, becauſe it admitteth ſoundes and wordes:) therefore muſt wee conſider what doeth ſedition or trouble, and about what things it is conuerſant. We ſay that the ſame argueth a Priuation of two moſt excellent things: to wit, of Order and of vnitie. What is Order.Order (if we credite Auguſtine) is a diſpoſing of things like and vnlike, giuing to euerie thing their owne places. All things in the world be not equall and after one ſort. But then are they ſaid to be in order when they be well diſpoſed, & obtaine places fit for themſelues. And mens actions hauehave then an order when they are tempered to things according to their owne ſtate and dignitie. Whereuppon Chryſoſtom excellentlie well wrote in the 23. Homilie vppon the Epiſtle to the Romanes: That God appointed amongſt men manie differences of Rule and ſubiection. For we finde there be Maiſters and ſeruants, Parentes and children, man and wife, Magiſtrate and ſubiects, Olde men and young men: but the Actions of men will not be ſet in order, vnleſſe they be made agréeable vntounto theſe and ſuch like degrées. But this cannot be doone, vnleſſe things be ordered according to the rule of the lawe. Wherefore ſéeing trouble is ſaid to take away order, we perceiue that the ſame taketh away ye lawe, which is ye head and fountaine of good order. A ſimilitudeFor euen as God in the nature of mans bodie ſeparated diuers members and placed them in maruelous order, The order of the members of mans bodythe head in the high top of all, and therein ye eyes like vntounto windowes, vnderunder it he put a mouth to receiue meate, a breaſt to containe the inward partes which ſuſtaine life, a ſtomacke for the digeſting of meates, flankes, thighes, hammes and féete; which things being ſo ſet in order doe teſtifie the excellent wiſedome of the Creator: But if they be confounded and ſet out of order, they make not a man but a monſter: Euen ſo hath he in his lawes reuealed the waie and the meaſure whereby our actions may be rightly diſpoſed and ordered.
Trouble taketh away vnitie.5 Furthermore, Trouble or ſedition taketh away vnitie: For the mindes of Citizens are ſeparated and maruelouſlie drawen one from an other: And that is verie deformed and becommeth not a Commonweale. Wherefore Luke in the Actes of the Apoſtles minding to commend ye ſocietie of the Chriſtians, Acts. 4. 32.ſaith: They were of one minde and of one heart. And this vnitie conſiſteth in cleauing vntounto him, which aboue all thinges is one. He truelie is the true God, without whoſe feare and woorſhip, the true vnitie cannot be obtained, but all thinges remaine torne and rent one from an other. Wherevppon Auguſtine in his Sermon De verbis Domini, vppon the Goſpell of Luke the 26. Chapter, intreating of thoſe wordes wherein the Lord ſaid vntounto Martha, Luk. 10. 42.But one thing is needefull, writeth: GiueGive one thing, and thou ſhalt hauehave the people, that is to ſay, well and rightlie ordered: take away one thing, and thou ſhalt hauehave a route. But a route, is nothing elſe but a rude vnrulie multitude. By theſe words we may gather, what is the true ſubiect of this priuation. For ye priuation ſtandeth not by it ſelfe, nor hangeth in the ayre. The ſubiect thereof is a multitude or a companie of men, which is méete & apt to be ſet in order, or to be depriued thereof: And alſo to be truely one, or to be pulled one from an other. If this company be depriued of this order, thē is it depriued of peace & tranquillitie, which chieflie ſtandeth vppon theſe two thinges.
6 This definition of ours doe the wordes of Elias confirme, who minding to reprooue Ahab for moouing of trouble, ſaid: 1 kings. 18. 18.Thou haſt forſaken God, which ſaying reſpecteth the priuation of vnitie, And his commaundementes, which maketh to the priuation of order: And thereby prooued him to be a moouer of trouble. Paul exhorteth vsus to the retaining of thoſe good thinges, and of thoſe excellent habites, in manie places, but eſpeciallie in the 1. 1. Cor. 4. 10Epiſtle to the Corinthians the firſt Chapter, ſaying: I beſeech you brethren, (he ſpeaketh to the multitude of Chriſtians which was, or ſhould hauehave bin the ſubiect of the order of vnitie) that ye all ſpeake one thing, and that there be no Schiſmes among you, but foreign, be ye knit together in one minde, and in one iudgement. He requireth a conſent among the faithfull as touching the minde, and as touching wordes, ſo much as may be, and alſo as touching workes. But as touching workes (which here he ſéemeth not to touch,) he verie well ſheweth in the ſecond Chapter to the Philippians: Verſe. 2.Be ye of one minde, agreeing together in one thing, dooing nothing by contention and vaine glory. A wholeſome exhortatiō doubtleſſe, which hath reſpect vntounto peace and vnitie. Alſo Pythagoras ſaid: foreign, the ſedition of a Citie muſt be auoided.
7 If we ſéeke for the cauſes of this euill, The cauſes of this trouble are two. Phil. 2. ve. 3 Contentionmany may be brought. In the place now alleaged vntounto the Philippians, Paul rehearſed two: Contention, which ſeemeth to ſignifie a readie inclination vntounto ſtrifes and debates: We ought not to obey corrupt inclination. Alſo a gréedineſſe of glorie driueth many vntounto that point, and likewiſe the deſires of pleaſures and gaine: but abooue all things a diuerſitie of faith whereof Ierom ſpake writing vppon Matthewe in the x. Chapter, Verſe. 34.treating of theſe wordes, I came not to ſend peace, but a ſworde: where he ſaieth that for the faith of Chriſt, the whole world is diuided againſt it ſelfe. Neither is there anie houſe, wherein there be not beléeuers and vnbeléeuers. And againe vppon the ſame Chapter, expounding that ſaying, Brother ſhall deliuer Brother, he ſaith, Ib. ver. 21.there is no faithfull affection of them, whoſe faith is diuers. Plato in the 4. booke De Repub. ſaith, that ſeditions ariſe, aſwel through too much abundance as through too much ſcarcitie. For they which abound on euerie ſide with riches be of hautie minde, and contemne the poore in compariſon of thēſelues. On the other ſide, the poore being deſpiſed are ſtirred vp againſt the rich, and one Citie is diuided into partes. This we know happened in the Church of the Corinthians, 1. Co. 11. 21whereas the rich and wealthie, would not ſit downe at meate with the poore, but they ioyned themſelues to men of their owne degrée, and made daintie and gorgeous feaſtes among themſelues, neither did they tarie for the poore: But the poore being contemned, tarried long and ſate by thēſelues vſing moſt ſimple and poore fare. Thereby aroſe troubles and ſeditions: This (as ſaith Paul) is to eate anie thing elſe rather than the ſupper of the Lord. Ib. ver. 20.There might perhappes other cauſes alſo be brought, but thoſe which we hauehave recited are the better. The end of troubles.There remaineth [to ſpeake of] the end, which (if we reſpect troubleſome and ſeditious men) is to ouerthrowe and conſume for their owne gaine ſake, thinges that be well ordered. Wherefore Chryſoſtome vppon the 5. Chapter to the Galathians (expounding thoſe wordes: Gal. 5. 15.If ye bite and deuour one an other, take heede leaſt ye be conſumed one of an other) ſaith, that ſedition dooth at lengh bring conſumption and corruption. And he compareth the ſame vntounto a mothe, which departeth not from the garment, vntill it hauehave conſumed the ſame as much as it can. But if we hauehave reſpect vntounto God, and demaund vntounto what end he ſuffereth theſe thinges to be doone, we will aunſwere: To the intent that they which be prooued, may in troubles and ſeditions be made manifeſt. And whereas they lay hidden before, they may now ſhine aboue others. Hereof hath Paul put vsus in minde, in the firſt to the Corinthians, 1. Co. 11. 19ſaying: It behooueth that hereſies ſhould be, that they which be prooued may be made manifeſt.
8 By theſe thinges which we hauehave now alleaged, the whole definition may be gathered, which ſtandeth in the generall word, and in the differences, and comprehendeth all the cauſes: The full definition of trouble or ſedition.So as we may ſay, that trouble or ſedition is a voluntarie action, whereby there is contention among manie, aſwell touching ciuill thinges as matters of Religion. And there is brought in a priuation aſwell of order, as of vnitie, by reaſon of the inclination of the minde to the making of ſtrife, or for anger for receauing of an offēce, or for deſire of glorie, or of pleaſures, or of gayne, and moſt of all, for the diuerſitie of faith, or elſe for too much plentie or pouertie, and that to the ouerthrowe of good ordinances, and that godly men may ſhine more and more by the occaſion thereof. This is a verie full definition. I am not ignorant that other deſcriptions are commonlie vſed: as when it is ſaid, that ſedition is the violence and wrath of the people. But here onelie is touched the cauſe enforcing. It is alſo ſaid to be ſedition, when the people diſagréeing come to hand ſtrokes: whereby is ſhewed, that the ſame is no light motion but a vehement, which draweth the matter vntounto a conflict. Which Virgill ſéemeth to hauehave laid before our eyes, when he ſaith:
And lyke as in a people ſtout, when oft it dooth betide,
The common ſort to make a fray, of witte which are full wide:
Now flyes the ſtones, and fierie flames; and furie feedes the fight.
But that which we brought is a full definition, and comprehendeth the whole matter. The ſubiect of ſedition. Hypoſtaſis Subiectum Concretū.There remaineth that we conſider of the ground or ſubiect, or concrete (as the Legitians ſpeake,) ſéeing we hauehave ſpoken of the nature it ſelfe. He is a ſeditious perſon (ſaith Iſidorus) in his Etymologies, which cauſeth a diſſention of mindes, and maketh diſcordes. Yet neuertheleſſe not onelie the Authors and heades of that wickedneſſe are to be accounted ſeditious, but they alſo which followe them, which helpe them, nouriſh and defend them: Albeit that they which are the captaines, and diſturbers of the peace, doe ſinne much more gréeuouſly than doe others.
9 But the greatneſſe or greeuouſneſſe of this crime dependeth of the excellencie of good thinges which be taken away by it. How great a crime ſedition is.What woorſer thing can happen vntounto a multitude, than if order and vnitie be ſubuerted? Plato in Sophiſta ſaith, that ſedition is the corrupting of naturall knowledge. Which that it may yet be more plainelie vnderſtood, I will bring the ſaying of Auguſtine, which we hauehave in the 9. Chapter De Ciuitate Dei, where he ſaid, that wiſe men preſcribed not euerie companie of men to be a people, but that which was ioyned by conſent of lawe, and mutual participatiō of profit. But ſince that ſedition peruerteth lawe and common profit, the fault is much more gréeuous than brawling, in which the ſtrife is for the benefite of one or two: and yet is not common lawe ouerthrowne, nor publike benefite taken away. Alſo the greatneſſe of this ſinne is gathered by the puniſhmentes: as Paul ſaid to the Galathians: Gal. 5. 12.I would they were cut off which trouble you. Wherefore trouble is méete to be cut off. In like manner the Apoſtle ſaid in the ſame Epiſtle to the Galathians: Ib. ver. 10. Numb. 16. 32. 2. Sam. 18. 21. 2. Sam. 20. 25.They which trouble you ſhal beare their iudgement. The ſedition of Core, Dathan, and Abiram was puniſhed by death. So was the ſedition of Abſolon. Likewiſe was Seba the ſonne of Kichri ſtirred vp againſt Dauid. The lawes of men hauehave reckoned his haynous crime among the offences of death: as we may ſée in the Digeſtes, De Poenis, in the lawe, Si aliquis aliquid ex metallo, in Paragraphe, Authores, or Fautores. For both thoſe titles are read. Of them it is there pronounced on this wiſe: Either let them be hanged on a gibbet, or be caſt vntounto ye beaſtes, or elſe be caried vntounto the Iland. Euen ſo is it written in the ſame title, in the lawe Capitalium, the Paragraph Solet, & in the Code De ſeditioſis, the firſt and ſecond lawes. And ſometimes they hauehave the ſame puniſhmentes laid vppon them, which they hauehave that be guiltie of treaſon: as we hauehave it, Ad legem Iuliam Maieſtatem, the firſt lawe. The Canons of the Church hauehave oftentimes decréed, that thoſe which were ſeditious, ſhould not receaue orders. And thus much of the puniſhment, and greatneſſe of the crime.
All which contend in ſedition, muſt not be accuſed.10 It is further to be vnderſtood, yt they muſt not be all accuſed which contend in ſedition. For whereas there be two partes, of which the one ſtriueth againſt the other, it is of neceſſitie, that ſéeing they contend about contradictions in thinges repugnant, the cauſe of the one part is good, and the cauſe of the other is euill: they which defend a iuſt cauſe, good lawes, and common profit, are not to be accounted ſeditious. Contrariwiſe, they which ſtriue againſt theſe thinges muſt be puniſhed. Elias and Achab were both in one cōtentiō. We muſt conſider which part of thoſe troublers is guiltie. By the things which we hauehave ſpoken, we may diſcerne the ſame. foreign.Yet is it better to gather this by the wordes of the Prophet: 1. kings. 18. 18.Thon leadeſt the Iſraelites from the true God vntounto Baal, and takeſt away the lawe of the true God, therefore art thou thy ſelfe a troubler. But I call backe the people vntounto Iehouah the God of their Fathers, and I contend in behalfe of the lawes made vppon mount Sinai, and receaued by our forefathers, therefore I am no troubler nor ſeditious man. Thou & I follow thinges contrarie, but ſeeing I defend and maintaine the ſound opinion and the better ſide, I am not to be accuſed of troubling and making ſedition. And euen this may be lawfull for vsus to returne vppon the Papiſtes, when they count vsus troublers and ſeditious men. We maintaine the true woorſhipping of God and the glorie of Chriſt, we receaue the Scriptures of God, we vſe the Sacramentes ſincerelie as they were inſtituted by Chriſt, we receaue thrée Créedes, we will not woorſhip Creatures, Images, or Idols, therfore we are no troublers. Iuſtlie are they accuſed of ſo great wickedneſſe which doe all thinges contrarie. Happie is that Commonweale or Church which is ruled and gouerned by the word of God: And contrariwiſe, vnhappie is the ſame, which followeth the inuentions of men, reiecting the Oracles of God. Pſal. 44. 15.Happie is that people (ſaid Dauid) whoſe God is Iehouah. Whereuppon is concluded on the contrarie part: that vnhappie is the people which hath not Iehouah for their God. And in that hiſtorie [of Achab and Helias] we ſée that that kingdome of the x. 1. king. 17.…tribes was gréeued with famine, and had heauen cloſed vp. And albeit the Papiſtes be not troubled with famine of outward meate, yet are they pined with great penurie of gods word, and the light of heauen is moſt manifeſtlie ſhut from them. A verie ſtrong Argument it was of the Prophet, and by that meanes he brake the heart of Achab, ſo as he had no aunſwere to make: wherefore he gaue place to the Prophet. But the Romaniſtes at this day are not content with ſuch a reaſon, becauſe they make their owne inuentions equal vntounto the ſcriptures, or elſe account them greater. How the word of troubling is vſed in the Scriptures. Ioſua. 7. 25.Now reſteth it to ſée whether the Scriptures vſe ye worde of Troubling in ſuch ſort as I hauehave ſet it foorth. In the booke of Ioſua, it is ſaid that Achan troubled the people, becauſe againſt the commaundement of God he had conueighed of the thinges accurſed: which thing gréeuouſlie diſpleaſed. Alſo Iacob ſaid to Simeon and Leui, You troubled me: Gen. 34. 29for againſt right and equitie and promiſe made, you ſlue the Sichemites the third day after their circumciſion. But much more plainelie dooth it appeare out of Paul to the Galathians the firſt Chapter, where he ſaith: Gal. 1. 6.I maruell of you that ye ſo ſoone departed from Chriſt to an other Goſpell, which is not an other Goſpell: but that there be ſome which trouble you. He meant that ye falſe Apoſtles troubled the Chriſtians in reſpect that they ledde them away from the Goſpell.
11 But for ſomuch as the Magiſtrate is a liuelie lawe, and that he repreſenteth God, That thoſe which ſtriue againſt the magiſtrate, are Seditious.they which riſe vp againſt him are iuſtlie ſaid to be ſeditious: ſéeing they aſmuch as in them lyeth, doe take away the execution of lawes, and the Image of God. Wherefore the Magiſtrate muſt be reuerenced: How farre foorth he muſt be obeyed.Neither muſt we be againſt him, ſo long as he ruleth according to the word of God, or by honeſt ciuill decrées, or elſe while he command foreign [that is things indifferent,] although they may otherwhile ſéeme to be gréeuous & paineful. 1. Pet. 2. 18.For Peter ſaith that we muſt obay our Maiſters though they be froward. Matt. 5. 41.And thither may be drawen ye wordes of Chriſt wherein he ſaid: If anie man ſhall conſtraine thee to goe one mile, goe with him twaine: And if a man will take away thy Cote, giuegive him alſo thy Cloke. But if the Magiſtrate wil commaund vngodlie things, and thoſe thinges which be repugnant to the word of God, he is not to be heard, neither muſt he be obeyed: Acts. 4. 19.For we muſt obey God rather than men. If he commaund to woorſhip Images, to corrupt and deforme the Sacramentes, or commaund diſhoneſt cuſtomes, or will aduenture to ſet foorth new Articles of faith, we muſt not obey him: Neither by ſo dooing can the crime of ſedition or troubling be laid againſt vsus. And not onelie we muſt not obey, but we muſt alſo gaineſay and repugne vngodlineſſe as much as in vsus lyeth, Matt. 23. 1. Matt. 3. 7. & 14. 4.after the example of Chriſt, of Iohn Baptiſt, and of all the Prophets and Apoſtles: and to thinke that thoſe men were troublers, is a wicked part. Exod. 7. 6. &c.Moſes and Aaron were againſt Pharao, in laying before him the word of God, and certainelie by him they were called ſeditious, whenas yet they were nothing leſſe. Eſa. 6. 4. 1. king. 15. 11. 2. kings. 18. 3. 2. kings. 21. 1. &c.Neither were Ioſias, Ezechias, and Aſah ſeditious princes, when they ouerthrewe the Images, Idols, and ſuperſtitions, which their Aunceſtors had erected, and held in eſtimation. The high prieſtes and Scribes, and alſo the Romane princes would hauehave had the Apoſtles to be altogether ſilent, and not to hauehave preached the name of Chriſt: which they would not doe. And Abraham would not woorſhip the fire as it was woorſhipped in his countrie. Dan. 2. 18.Daniel and his fellowes ſaide to Nabuchad-nezar: Wée will not woorſhip thy Image. Yet are they not therefore by the iudgement of the godlie accounted ſeditious. Wherefore let the Magiſtrate be obeyed, and had in honour, when he cōmandeth things according to the word of GOD, when he ruleth by iuſt decrées, or commaundeth things indifferent. But it is demaunded, Whether Elias in calling the king a troubler, violated that Law: Thou ſhalt not ſpeake euill of the Prince.whether Elias in calling the king a troubler, went againſt that precept, wherby GOD commanded, that no man ſhould ſpeake euill of the Prince of his owne nation. We aunſwere, that commaundement is violated, when that is doone raſhlie, or for his owne aduantage: or elſe when the authoritie it ſelfe is contemned: which thing Elias himſelfe did not. Onelie he accuſed his ſinne ſo farre foorth as belonged to his owne function. Luk 13. 32.And Chriſt called Herod, a Foxe: And as touching them which would hauehave killed him, Iohn. 8. 44.he ſaid, That they were Children of the Diuill. Sometimes it furthereth verie much to the glorie of God, and alſo vntounto the Church, that the ſinnes of Magiſtrates ſhould be reprooued, and that is doone without ſedition or troubling. But hereof we hauehave ſpoken ſufficientlie.
VVhether it be lavvfull for ſubiectes to riſe againſt their Prince.
12 Let vsus diuide ſubiectes, In Iudg. …. about the end.ſo as ſome of them may be mere priuate men, and others in ſuch ſort inferiour, as ye ſuperiour power in a manner dependeth of them: As among the Lacedemonians were their foreign, and at Rome the Tribunes of the people. Thoſe which onelyonly are ſubiect and counted altogether priuate, ought not to ariſe againſt their Princes and Lordes, and diſplace them of their dignitie or degrée. Ephe. 6. 5. Col. 3. 21. 1. Pet. 2. 18.The two Apoſtles Peter and Paul hauehave commaunded the ſame: namely, that ſeruaunts ſhoulde obey their Lordes how rigorous and hard ſoeuer they be. Moreouer, Rom. …3. 1.the ſworde (as it is written to the Romans,) is onelyonly giuen to the powers. And they which reſiſt the power, are ſaide to reſiſt the ordinaunce of God. Iere. 27. & 29. 2. kings. 24 20.God woulde that the Iewes ſhoulde obey Nabuchad-nezar, and was angrie with Zedechias the king becauſe he reuolted from him. Yea and Ieremie by the commaundement of God, Ier. 29. 7.admoniſhed and exhorted the people to pray for the health of the king of Babylon. 1. Sam. 24.…Dauid alſo would not ſtretch foorth his hand againſt the annointed of the Lorde, when he might hauehave doone it without any difficultie, and to his great commoditie. The godly ſouldiers of Iulianus the Apoſtata obeyed ye ſame Iulianus in fighting and pitching their Campes: neither did they at any time (notwithſtanding they were armed) drawe weapon againſt that moſt cruell Tyrant. Phocas when he had ſlaine Mauritius, poſſeſſed the Empyre by great violence and iniuſtice, and wrote vntounto Gregorie at Rome, who obeyed him, as his Prince, and gaue vntounto him great reuerence.
13 But there be others in the Common weale, which in place and dignitie are inferiour vntounto Princes, and yet in verie déede doe elect the ſuperiour power, and by certaine lawes doe gouerne the Commōweale: as at this day we ſée doone by the Electors of the Empire: And perhaps the ſame is doone in other kingdomes. To theſe vndoubtedly if the Prince perfourme not his couenaunts and promiſes, it is lawfull to conſtraine and bring him into order, and by force to compell him to perfourme the conditions and couenaunts which he had promiſed, and that by warre when it cannot otherwiſe be doone. By this meanes the Romanes ſometime compelled the Conſul, whom they themſelues had created, to goe foorth of his office. The Danes in our time did depoſe their king, and held him long in priſon. Polidore Virgil.Polidorus Virgilius writeth that Engliſh men ſometimes compelled their Kings to render account of the monie which they had miſſpent. Neither are wée ignorant that Tarquinius the proud, was by the Romanes for his ouer much crueltie and arrogancie throwen out of his Kingdome. Of Brutus & Caſſius.I will not ſpeake of Brutus and Caſſius which ſlue Caeſar. But whether they did it iuſtlie or otherwiſe, moſt graue men vary in their opinions. And I in examining their enterpriſe by the rule of the Scriptures, doe not allowe it. For they gaue not vntounto him the gouernement or Empire of Rome, but he vſurped the ſame himſelfe by violence and power. And God as teſtifieth Daniel tranſlateth Empires and kingdoms. Dan. 2. 37.Though alſo it be lawfull to reſiſt Tirantes which aſſaile a Kingdome, yet when they hauehave obtained the ſame and doe beare rule, When tyrants hauehave obtained kingdoms, priuate men muſt not ſeeke to put them down.it ſéemeth not to belong vntounto priuate men to put them downe. Wherefore ſéeing that the Kingdome of the Iewes was ſuch a Kingdome as in it all men depended of the King, (For they were not choſen by noble men, but the poſteritie of that familie which God had appointed, did gouerne by ſucceſſion: Deu. 17. 15. 1. Sam. 8. 11) Therefore in the lawes of Deuteronomie, and in the 1. booke of Samuell wherein is ordained the right of Princes, there is no libertie graunted vntounto any man to diſturbe them. Yea and ſometimes it hath happened that ſome of them were killed, yet wée neuer reade that God allowed the murdering of them: nay rather he puniſhed the murtherers. When God at any time would diſplace the Kings of Iuda, he did it by the Babylonians, Aſſyrians and Aegyptians, but not by the Iewes. 2. king. 9. 1.He onelie armed Iehu againſt his Lord: which as it was peculiar, ſo muſt we not take example by it. He deſtroyed Saule alſo by the handes of the Philiſtians and not by Dauid. 1. Sam. 31. 2And I am not ignoraunt howe manie things of this matter are decréed in the Code and in the Digeſts Ad legem Iuliam Maieſtatis: But endeuoring to be bréefe I doe of purpoſe paſſe them ouer. And although I knowe right well that the Ethnickes in the olde time appointed rewards for ſuch as killed Tyrants: yet I hauehave aunſwered, that godlineſſe and the holie Scriptures allowe not the ſame. Aſſuredlie, if it bée lawfull for the people to caſt out of a Kingdome thoſe that vniuſtlie beare Rule, there ſhall neuer bée anie Princes or Kinges in ſafetie. For although they liue iuſtlie and godlie, yet doe they not ſatiſfie the people.
VVhether Jehoiada did right in putting Athalia from the kingdome.
14 But there be many reaſons, In 2. kings …1. at the beginning.whereby it may be ſhewed that Iehoiada did well and rightly conſpire againſt Athalia. Firſt he was not altogether a priuate man, but was the high Prieſt in the common weale, vntounto whom belonged to iudge not onelyonly Eccleſiaſticall and ſacred, but alſo ciuill cauſes. For the Iewes had no other Bookes of lawe but the holy Byble. Further there conſpired with him the Leuites and Prieſts, and alſo the Princes of families, and the moſt noble men of the kingdom, and the captaines of the ſouldiers. By which kinde of men it was méete that the Common weale or kingdome of Iuda ſhoulde be deliuered from that womans Tyrannie. Moreouer than this were the promiſes of God which he had made vntounto the familie of Dauid: which promiſes, it was the high Prieſts part to defende. Alſo the lawe of Deuteronomie was to be obſerued, namely that the kingdome ſhoulde not fall vntounto ſtraungers. Beſides, Iehoiada was ioyned in affinitie with the kings familie, forſomuch as he had to wife the ſiſter of Achazias departed. Wherefore it was his part to prouide, that a confuſed order ſhoulde be rid out of the kingdome of Iuda. But perhaps ſome man will reprooue this indeuour of Iehoiada. Firſt becauſe he did not rightly and orderly in diſpoſſeſſing of that perſon which was alreadie in office. Méete in déede it is for good men to trauell and indeuour to their power that the ſtate of thinges preſent ſhould not be changed, but when it is changed, and that ſome one hath gotten the ſoueraintie, and is entered into the gouernment: it is not lawfull to caſt him out. Furthermore, although that ſome conſpiracie maie otherwhile be good, yet it ſéemeth in his owne nature to hauehave the ſhewe of euill, wherefore men ought iuſtly to flie the ſame, eſpecially Prieſts, whoſe part it is with all diligence to kéepe innocencie. Beſides this, Iehoiada might on this behalfe ſéeme to ſéeke his own. For ſéeing the childe was verie young, he after a ſort did intrude himſelfe to be gouernour in his ſtéede. Moreouer it might ſeeme that God was diſpleaſed therewith, which in this reſpect may be prooued, 2. Chron. 24. 21.in that Ioas whē Iehoiada was dead, killed his ſonne, as though God would reuenge the ſinne of his father. Adde herewithall that this was doone by the Leuites and Prieſtes by force and armes, which the holie miniſterie ought to eſchue. Furthermore becauſe he ſet forth the holy place to be violated with ſlaughter and bloud, which is thought to be contrarie to all godlineſſe. To all theſe things we will aunſwere in order.
15 To the firſt reaſon thus we anſwere, that indéede it is not the part of a priuate man to put out of place a Magiſtrate already conſtituted, or a Prince which is in poſſeſſiō of a kingdome. But we denie that Iehoiada was a priuate perſon, ſéeing in the common weale he was the next perſon to the king, & iudged, and ſometime exerciſed both the ſacred and ciuill affaires, and was the kéeper of the lawes. Deu. 17. 15.And in Deuteronomie there is a lawe for inſtituting of the king, which now by Athalia was violated, and the promiſes made vntounto Dauid and his poſteritie were hindered by Athalia. Beſides this it happened that ſhe not onelie was a ſtranger, but an Idolatres and that incurable: wherfore ſhe was worthie to be depoſed by the primates and péeres of the kingdome. And whereas in the ſecond place it was ſaid, that not onelie euill muſt be taken héede of, but alſo the ſhewe of euill: wee admit the ſentence of the Apoſtle to bée true: adding neuertheleſſe that the ſame is not generall, in that it belongeth to things indifferent: Albeit in thoſe things which are of neceſſitie to be kept, it cannot take place. But and if thoſe things which GOD hath commaunded maie ſometimes in mans iudgement ſéeme to be euill, it is not in our power to eſchue that ſhewe of euill, but we ought in any wiſe to doe that which is commaunded by God. It was a ſhewe of euill for a man to be willing to kill his owne ſonne, to carie away goods foorth of Egypt by fraude, to diſobey Antiochus that commaunded to eate ſwines fleſh, and not to doe that which the Romane Caeſars commaunded, whereupon the Chriſtians were euerie where accuſed of ſedition: but thoſe things that we hauehave mentioned were ſo neceſſary to ſaluation, as the ſhewe of euill was nothing there to bée paſſed of. So likewiſe ſéeing that vntounto the high prieſt by his office, belonged ye reformation of things fallen in decay, there was no cauſe why he ſhould ſtād in feare of this ſhew of euil. He was not occupied in an indifferēt, but in a neceſſarie matter. Whereas it was afterward alleaged, that hée might ſéeme to hauehave doone theſe things for his owne commoditie, that vnderunder pretence of protectorſhip of the child, he him ſelfe would beare rule vntill Ioas had come to full age, is but vaine: ſince that he ruled in déede the childs age as a good tutor, but the kingdome was gouerned by the Counſell and iudgement of the Senate, not by the iudgement of one high Prieſt. And ſtraightway the matter was diſcouered. For he claimed not the kingdome for himſelfe or for his owne houſe, but for him to whom in right it belonged. So then the Aſſamonites ſinned verie much, not in déede in that reſpect that they fought with ſtrange nations for ſetting their religion and Countrie at libertie, but becauſe they did rather claime the kingdome to themſelues than to the tribe of Iuda and familie of Dauid, whereunto of right it belonged. Wherefore the reſt of ye nobilitie being negligent, the care of reſtoring ye kingdome turned to ye high Prieſt himſelf: which if he tooke vponupon him in reſpect of his office, he is to be praiſed not reprooued.
16 Beſides there was obiected as touching the place, becauſe he ſéemed to open the Temple vntounto ſlaughters and effuſion of mans bloud, which was not conuenient for the holineſſe thereof, the ſame being appointed for ſacrifices. Hereunto we anſwere that Athalia had the Tyrannicall gouernment in her handes, they could not eaſilie goe to the vſuall place of aſſembly in Miſpah, where the people were woont to méete together at other times in the more daungerous caſes, as is manifeſt out of the Booke of Iudges and firſt Booke of Samuel. Wherefore a place fit and frée from ſuſpitions was choſen. But and if that Iehoiada would hauehave dealt by open force, ciuill warre might eaſilie hauehave bin ſtirred vp, and the Citizens hauehave bent themſelues one againſt another: for Athalia alſo had her fauourers: neither was ſhe vtterly voide of Souldiers. To this ende therefore that the king which laie hid in the Temple, might the eaſilier bee brought foorth from thence, and alſo be annointed by the Prieſts and be defended from violent aſſaultes by any munition of ſome cloſe building, there could not bee perceiued a more conuenient place than the Temple. But as concerning ſlaughters and effuſion of humaine bloud, theſe things made not ſo great a matter as is woont to bee made of ſuperſtitious men. God ordained in the lawe as it is in Deuteronomie, that whoſoeuer vnwittingly or vnwillingly had killed any man, he might repaire to Cities of refuge. But if a man had aduiſedly and of ſet purpoſe committed murther, him (ſaieth God) plucke thou away euen from mine Altar. 1. kings. 2. 3. 4.And when Ioab would not depart from thence, Salomon commaunded that he ſhould be ſlaine there: neither did he feare to violate the Tabernacle of God. 1. kings. 1. 51.But thou wilt ſay: he ſpared Adonias, when for the ſame cauſe he fled thither. I graunt: but yet he did it not becauſe he thought that if he were ſlaine there, ye Tabernacle ſhould therefore be polluted: but he did it, either for that he had not vtterly caſt awaie all hope of his amendment, or elſe becauſe he was not guiltie as Ioab was, of two murthers and and thoſe moſt vniuſt. Therefore at ſuch time as the Temple might be ſpared, they did the ſame gladly: but when the wicked could not elſewhere be ſuppreſſed, they feared not to ſlaie them euen in the Temple, when as the ſlaying of them ſhoulde be a certaine kinde of ſacrifice not vngratefull to God.
In 2. kings. 11. p. 280. Whether it be lawful for Eccleſiaſtical men to deale in martial affaires.17 Laſtly, it remaineth to ſée whether it beſéemed the high Prieſt & Leuites to take armes vponupon them, yea and whether it bée méete for Eccleſiaſticall men in generall to deale in martiall affaires after the example of Ioiada and his fellowes. That this may be the better declared, I thinke it beſt to ſhew the difference betwéene the ſtate or condition of the olde teſtament and the newe. As touching them in olde time, I hauehave no doubt but that it was lawfull for them. For the Leuiticall tribe was not altogether exempted from Ciuill gouernment: nay rather to them were committed the iudgements not onelie of Eccleſiaſtical, but alſo of Ciuill affaires. Furthermore the adminiſtration of ſacrifices and ſacraments was not ſo greatlie frequented: becauſe the ſacrifices were made onelie in one place, that is in Salomons temple. And whereas they were 24. as wel of the Leuites as prieſts they ſcarſely once or twiſe in the yeare or litle more miniſtred theſe holie things: ſo as they had leaſure both to exerciſe iudgements and ciuill affaires. And this alſo may be declared by manie examples. When the Iſraelites iournied through the wilderneſſe, the Leuites alſo had their tents, and went forward armed with others of their brethren. Beſides this Moſes brought foorth the Leuites from one gate of the Campe vntounto an other, Exo. 32. 27.who with their naked ſwords ſlue the Idolaters which they met, ſparing neither brethren, nor kinſmen, nor aliance: vntounto whom at the length Moſes ſaid: Ye hauehave conſecrated your hands. Banaias alſo ye ſonne of Io…ad…: 3. kings. 2. 35. 1. Sam. Cap. 1. &c.notwithſtanding he was a prieſt, was made ruler ouer the hoſt of Salomon E…i was the high Prieſt who neuertheleſſe had the principalitie ouer the people, and iudged Iſraell manie yéeres. Which thing alſo Samuel did being a Leuite, who was preſent in the warres, and ſlue Agag the King of Amalecke. 1. kings. 15.….The Aſſamonites likewiſe, which were of the ſtocke of the Prieſthood, fought againſt the Macedonians & were preſent at many battailes. But why in times paſt both the principalitie and Prieſthood were ioyned together, Why in old time the kingdome and prieſthoode were cōmitted to one man.this may be declared the cauſe, namely that in thoſe perſons Chriſt was ſhadowed: to whom was due both the true Prieſthood and ſoueraine kingdome. But after his comming vponupon the earth, we hauehave no other Prieſt but himſelfe, our onelyonly mediatour and redéemer. Vndoubtedly thoſe miniſters of the Church which are inſtituted by him, The office of the miniſters of Chriſt.are appointed to preache the Goſpell of the ſonne of God, and to adminiſter the ſacraments. Wherefore it is méete that they ſhoulde abſtaine themſelues from outward principalitie and adminiſtration of ciuill affaires, ſince they hauehave bin ſo inſtructed by Chriſt. For he ſaid vntounto his Apoſtles, Mat. 20. 25The Princes of the nations hauehave dominion ouer them, but it ſhall not be ſo among you. And being required by a certaine man to commaunde his brother to diuide the heritage with him, ſaide: Luk. 12. 13.Who hath made mee a iudge ouer you? ſhewing that it agréed not with his vocation while he remained vponupon the earth, to hauehave authoritie to diuide heritages. And after the ſame maner ought miniſters to iudge themſelues to bée ſent, euen as he was ſent from the father. Ioh. 20. 21.Moreouer Paul informing his Timothie, and inſtructing him as touching the holy miniſterie ſaieth, 2. Tim. 2. 4.No man that warreth intangleth himſelfe with the affaires of this life. Where he vſeth an argument of compariſon, to wit, from the leſſer to the greater. Euen as if he ſhould ſay: If it be not lawful for them which are bounde by the othe of warfare, to take vponupon them other buſineſſe or trades of life: much leſſe ought they which are bounde to the holie miniſterie, intermeddle themſelues with other charges. For their vocation requireth the whole man, becauſe they muſt not [onelyonly] twiſe or thriſe in the yéere execute their office, but it is neceſſarie that (as the Apoſtle hath warned) they preache the Goſpell, and earneſtly apply themſelues to reading and doctrine both in ſeaſon and out of ſeaſon.2. Tim. 4. 2,
18 Howbeit it muſt be vnderſtood, that Armes is not vtterlie taken away from the Miniſters of the Church: becauſe ſo it may otherwhile befall, as it ſhall be lawfull for them to exerciſe the ſame. For if in a deſert place, anie of them ſhould be ſet vppon by murtherers, wherein they cannot implore the ayde and helpe of ye Magiſtrate, it ſhould be lawfull for him, to repell violence by violence, & to vſe weapons, if they ſhould come to hand ſtrokes, by making (as they terme it) a blameleſſe defence. For he that is ſo inuaded, is not in that place a priuate perſon, but is armed by the Magiſtrate, and by iuſt and publike receaued lawes. For neither the lawes, nor yet a iuſt Magiſtrate would that their Citizens ſhould raſhlie periſh. Wherefore in that caſe they giuegive leaue to vſe weapons. God alſo by his lawes would, that if théeues came armed to anie houſe in the night ſeaſon, if they were killed by the owner of the houſe, that fact was not puniſhable: becauſe they were iudged to hauehave come not onelyonly to robbe, but alſo to murther: and God decréed no vniuſt thing. Séeing therefore that the Miniſters not onelie doe ſeruice to the Church, but be alſo ſubiectes of a Citie and partes of the Commonweale, they ought not to be depriued of the priuileges, which other Cities inioy, eſpeciallie, when as by the vſe of them they are not reuoked from the holie Miniſterie. Alſo it may ſo happen that there ſhal be ſo great ſcarcitie of men in a Towne, When miniſters may doe the part of ſouldiers.as without helpe of the Miniſters, the walles or gates might not be defended, nor the enemie repulſed: in that caſe they are not let, nay rather they are bound, and that iuſtlie, to helpe their countrie being in danger. But if ſuch, or the like neceſſitie doe not vrge, I thinke it not the part of a godlie Magiſtrate to compell them vntounto warrefare: becauſe they cannot with a ſafe conſcience leaue their vocation: neither can they execute the ſame, together with the exerciſe of warre. But yet I deny not, but that it may be lawfull for a ſhort time, and when neceſſitie vrgeth. That the miniſters of the word ought to be in the camp to exhort the ſouldiers.Neither yet doe I deny but that he may be in the Camps to preach vntounto the ſouldiers; yea rather I doe counſell, that this be diligentlie doone: for in ye place there is moſt néed of ye word of God, aſwel for reproouing of the euill actes which cōmonlie depend vponupon warres, as alſo to incourage the mindes of thē that fight. Forſomuch as God himſelfe made the lawe, as it is in Deut. that ye prieſtes ſhould come foorth into ye Campe for to put the ſouldiers in remembrance of the promiſes of God. Deut. 20. 2.But yet notwithſtanding theſe exceptions, the Pope and Biſhops of our times are not excuſed, when they proclaime and make warres: yea rather they ſet princes together at variance, neither doe they thinke themſelues to liue well and quietlie, vnleſſe that ſlaughter, ſworde, and warre, rage in euerie place.
Of the induring of Tyrannie by godlie men.
In Gen. 3419 Tyrant hath the name of the Gréeke verbe foreign, The word Tyrant is taken both in good part and in bad.which is to rule or hauehave ſoueraintie: And that word ſometimes we interpret in good part, and ſometimes in bad. In good part in Virgill,
Some peace ſhall I hauehave, which hauehave touched the Tyrantes hand.
But in the ſonges of Horace the 3. booke, Acron expounding that particle, Latè Tyranni, ſaith, that Tyrant ſignifieth a cruel man, a mightie man, and a Lorde. And while it is drawen into the ill part, it is thus defined: That it is he, which beareth rule againſt right, honeſtie & lawes. This doubtleſſe may be doone two manner of wayes: either by inuading vniuſtlie, or by ruling the dominion naughtilie. Wherefore ſuch a wicked prince muſt godly men ſuffer, Godlie men muſt ſuffer the rule of Tyrants.ſéeing they be priuate perſons, and hauehave no authoritie ouer him. Neither is it their part, ſeditiouſlie to mooue warre againſt him. Paul ſaith: Rom. 13. 1.Let eueryevery ſoule be ſubiect to the higher powers: for whatſoeuer powers there be, they be ordained of God, and they which reſiſt power, get vntounto themſelues damnation. And let vsus reaſon thus: Thoſe things which God will take away frō his by other meanes and inſtruments, let vsus beare it with no leſſe patience if he take them away by Tyrantes. And what godlie man will not abide diſeaſes, ſtormes, and loſſes, of which ſort Iob ſuffered diuers? Without doubt we muſt aſſure our ſelues that euen theſe thinges are no leſſe doone by God through Tyrantes, than by thoſe other meanes.
20 But he … ſome man will ſay, An obiection.If this reaſon take place, it ſhall neuer be lawfull for me by helpe of the Magiſtrate that I may be deliuered from vngodlie men, if they afflict me againſt right and vnlawfullie, becauſe I ſhall thinke that God would hauehave it ſo to be doone by them. But the reaſon is not alike, A ſolution.becauſe in this caſe GOD hath opened a lawfull way vntounto thée, that the conditions of pietie being kept, a man may iuſtlie obtaine remedie from the Magiſtrate. But againſt a Tyrant thou haſt not how to deale, vnleſſe thou wilt raiſe vp ſedition, tumult or conſpiracie againſt him, or elſe thou thy ſelfe of thy priuate authoritie wilt kill him: which thinges be contrarie to the meaning of the holy ſcriptures. But ſome obiect vntounto vsus, Gideon, An other obiection. Iud. 6. 11. 14.Sampſon, Iiphtah, and ſuch other godlie Iudges. Howbeit, theſe men did not their Actes by priuate authoritie, ſéeing they were driuen by the ſpirit of God which himſelfe teſtified, ſéeing we read that with great miracles he furthered their ſucceſſes. A ſolution. An example of Chriſt.What we are to doe in theſe thinges, let vsus rather learne of Chriſt: Mat. 17. 27. & 11. 21.who payed tribute monie, and aunſwered to the Herodians, that vntounto Caeſar muſt be giuen that which is Caeſars: Neither would he euer mooue or woorke anie thing againſt the Romans, who without all doubt exerciſed tyrannicall power againſt ye Iewes. But on the contrarie part Iudas and Theudas, Acts. 5. 25. &c.as Ioſephus ſheweth in his 18 booke of Antiquities, when they vaunted that they would ſet themſelues againſt the tyrannie of the Romans, their ſucceſſe was no leſſe vnhappie than wicked. They filled all with robberies, turning at the length the weapons vppon themſelues. As touching the Machabies, 1. Mac. 2. &c. Iud. 19. 29.thou maieſt affirme the ſame that we aunſwered of the Iudges. For the Leuite which ſent the dead bodie of his cōcubine, cut into ſo manie partes, and diſtributed through the tribes of Iſraell, and therefore ſéemed to hauehave rayſed vp warre, is no cauſe to mooue thée, ſéeing that fact was a kinde of accuſation. When the Iſraelites were in that libertie, that they obeyed not a king, it was méete that ſuch a haynous act ſhould be iudged publikelie, that by publike ſentence and counſell it might be puniſhed. Thrée ſpeciall wayes hath God exactlie ſet foorth vntounto vsus in the holy Scriptures, Thrée maner of ways God deliuereth his people frō tyrannie.of deliuering of his people from Tyrannie. Firſt by giuing of miracles and power from aboue, as happened at the going foorth out of Egypt. Exod. 7. &cSometimes on the other part, by changing the mindes of kinges and princes: As he would to be doone in Cyrus and Darius. Eſa. 1. 1.For theſe wore made ſo gentle and welwilling towardes the Iſraelites, as they ſent them home againe honorablie indued with moſt bountiful giftes. Otherwhile the Lord raiſeth vp vntounto his people ſome deliuerer, which may be the Authour of libertie and may hauehave a certaine calling to this purpoſe, as in the booke of Iudges we reade to be oftentimes doone. Iud. 2. 18.Thou ſhalt note moreouer, that the brothers of Dina could obiect: The maide hurt by the Tyrant belongeth vntounto vsus, Gen. 34. &cher virginitie is committed vntounto vsus, wherefore we may reuenge vppon him that hath violated the ſame. The deflowring of Dina ſhold hauehave béene cōmitted to the reuengemēt of GodBut they ſhould hauehave conſulted with themſelues [ſaying] ſhe belongeth more vntounto God than vntounto vsus, ſhe is his, he will reuenge, he will deliuer. Séeing a lawfull way for vsus vntounto theſe thinges appeareth not, let vsus beare it as we may, and let vsus commit vntounto God the matter which belongeth altogether vntounto him. Neither can a ſhéepe be taken away, nor hogges be loſt without he himſelfe wil: neither by tyrants, no nor yet by the diuell, Iob. 1. & 2. Mark. 5. 12.as we may perceaue by the booke of Iob, and by the Goſpell of Marke.
21 To be ſhort: Becauſe powers be of God, tyrannie muſt be abidden. Dan. 9. 29.And in the 9. Chapter of Daniell, when the Prophet would beginne to ſpeake of this matter, he ſtraightway ſaid: And the word went foorth. And the wiſedome of God ſpeaketh in Salomon, By me kinges doe reigne. Prou. 8. 15.And becauſe thou ſhouldeſt not thinke that he ſpeaketh onelie of lawfull kinges, he alſo maketh mention of tyrantes. But if thou affirme that it muſt be there interpreted in the good part, let it not be forgotten which is written in the booke of Iob, Iob. 34. 30.that for the ſinnes of ye people an hypocrite dooth reigne: albeit that according to the Hebrewe trueth, that place might be otherwiſe vnderſtood. Alſo Chriſt plainelie aunſwered vntounto the preſident of the Romans, who exerciſed tyrannie in Iudaea: Ioh. 19. 11.Thou ſhouldeſt hauehave no power at all againſt me, vnleſſe it were giuen thee from aboue. Wherefore ſéeing thou art certaine, Tyrants raigne by the will of God.that tyrantes alſo doe reigne by the will of God, thou when thou art preſſed with their yoke or iniuries ſhalt thus reaſon with thy ſelfe: Vnleſſe that God would hauehave me to ſuffer theſe thinges, either he would by his power hauehave deliuered me from this iniurie after I was fallen thereinto, or elſe he would hauehave turned away the ſame, leaſt I ſhould hauehave runne into it. Either of both was eaſie to be doone of him: but ſéeing he hath doone neither, now am I certaine of his will, I patientlie ſuffer this hand of his. And thou being thus certified, thou wilt not attempt or indeuour anie thing ſeditiouſlie in the Commonweale. When we be oppreſſed we muſt appeale to the tribunall ſeate of GodWherefore thou muſt appeale onelie vntounto the tribunall ſeate of GOD, when there is no other ſuperiour or greater power giuen whom thy Tyrant is to obey. For if a greater were, there ſhould be no let but that thou mighteſt flie vntounto him: euen as Paul, Acts. 25. 11who from the iudgement ſeate of Ieruſalem appealed vntounto Caeſar. Let all godlie men therefore perſwade themſelues of this, that their forces are diſcharged without reproch from the rayſing of troubles in the Commonweale, in that reſpect that they would by violence doe anie thing againſt the publike Magiſtrat of what condition ſoeuer he be. And when they pretend an offending, an abuſing and ſuch like, of wife, of daughter, or ſiſter, and that they would hauehave her to be deliuered from filthineſſe, from the ſword, and from violence: let them alwayes hauehave that ſaying before their eyes: Rom. 3. 8.We muſt not doe euill that good may come thereof. Thoſe thinges which thou maieſt and are lawfull for thée to doe, doe them faithfullie. Admoniſh a tyrant, deſire him and neglect not thoſe thinges which thou ſhalt thinke will further thy buſineſſe, and moſt carefullie commit the matter vntounto God.
Why Tyrants doe ſo rage againſt godlie men and againſt the Goſpel. Ephe. 2. 2.21 But now it ſéemeth good to treat wherefore tyrantes be ſo ſtirred vp againſt godlie men and againſt the Goſpell. Paul in the 2. Chapter to the Epheſians: The prince of the world (ſaith he) woorketh with efficacie in the children of diſobedience: euen as godlie men are mooued in the holy ghoſt. By which place it is manifeſtly gathered, that wicked men be inſtruments which the diuell vſeth for the execution of his furie. And moreouer vntounto the Diuell is giuen power againſt the Saintes, although the ſame be repreſſed and bridled within certaine boundes and limites, according as vntounto the Lord it hath ſéemed profitable for his. For this cauſe dooth the Diuell rage in his owne members, that he may be an hindrance vntounto GOD and to the Goſpell. And therefore dooth God permit theſe thinges, to the intent that the excellent victories of Martyrs may appeare, and that the Church no leſſe than the world may hauehave her excellent men. So then thou vnderſtandeſt for what ende or purpoſe God ſuffereth theſe thinges to be doone. Aſſuredlie it is no maruell that the Diuell rageth againſt the Goſpell, becauſe through it, he is ſpoyled by Chriſt: For the Goſpell is the power of God vntounto ſaluation to all them that beleeue.Rom. 16. 1.
23 There remaineth a doubt, why God doth proſper Tyrants which be altogether cruell and wicked: who hauehave had ſometime ſuch proſperous ſucceſſes as their Kingdoms hauehave béene aduaunced to moſt ample Monarchies. As it is manifeſt by Romulus, Cyrus, Philip, and Alexander of Macedonia: which euē of Ethnick Hiſtoriographers, are noted to hauehave béene moſt violent and vniuſt. Firſt as touching theſe Monarchies, Why, how, and to what end GOD ſuffereth tyrants to encreaſe.howe they hauehave grownne, this ſhall be imputed the cauſe: that in the world there is a certaine coniunction betwéene cauſes and effectes, firmelie appointed by the inſtitution of God, which cannot eaſily be changed: nay rather it ſéemes many times to take place. Wherefore thoſe Princes or people which hauehave attained and kept theſe ſtudies and Artes of gouernment which are of force; aſwell to increaſe as amplifie dominion and Empire, hauehave obtained this good ſucceſſe. For preſent example, let vsus ſpeake of the Romans. They (as the hiſtories declare, and as Auguſtine teſtifieth) might get themſelues ſo great power, becauſe they had thoſe things by which it hath bin vſually obtained. Firſt they had a deſire of praiſe, not in verie deede altogether falſe and counterfait, namelie ſuch as thereby they might approoue themſelues ſounde and iuſt Iudges. Moreouer they were liberall of monie: yea and adde, if ye will, that they were oftentimes contemners of the ſame, and deſirous of glorie. Which glory notwithſtanding they aſcribed to their countrie in generall: which they ſo loued, as they would hauehave it for a long time to be frée, but euermore to be the Ladie of other countries. And by Virgill is ſet foorth that excellent propertie of the Romans: To ſpare the ſubiects, and to vanquiſh the proud.
24 They ſuffered not themſelues to bée weakened with delightes and pleaſures: neither ſet they their minde vppon heaping of riches. Beſides this, there was a patient enduring of labours, and alſo a diſcipline of warre. They pould not their ſubiects, but protected them. They waſted not their monie vppon ſtage players, Ieſters, Dicing, Harlots, or haunting of victualing houſes. They obtained not their offices by guile, by deceits, or by yll practiſes: but by honeſt meanes: whereby at home they vſed great diligence, and abrode a iuſt gouernement. They gaue counſell fréelie, taking héede leaſt their minde ſhoulde be ſubiect to luſtes and vices. Wherefore, ſéeing they had ſo excellent ſtudies, vertues and faculties, they eaſilie obtained by nature to beare rule ouer others. For ſuch a coniunction and linking together in the world is ordained by God, as of ſuch cauſes (vnleſſe he himſelfe let it), thoſe things doe alwaies or for the moſt part followe. Howbeit I denie not, but that in the common wealth of Rome, there were manie vices alſo, ſéeing the people was conſtrained ſundry times to auoide from ye Tyrannie of the Fathers: Albeit that euen in thoſe times they had ſome excellent actiue and valiant men which tempered and corrected ſuch vices. But afterward when the Empire was obtained, whē vices had excéedinglie preuailed, vices were ſupported together with the verie hugeneſſe of ſo great a kingdome, and people and nobilitie. So notwithſtanding, that they themſelues abuſed ſo great an Empire, yet God did both puniſh the world and the infinite wickedneſſe thereof. And the Church was woonderfully increaſed with witneſſes, and heauen with Saints. There be moreouer other cauſes, (as vntounto vsus vnknowen, ſo moſt iuſt) for the which God ſuffereth theſe things to happen. The Romane Empire at the length gaue peace vntounto the Church. In the Monarchie of the Perſians, the people of Iſraell was reſtored into their owne countrie. And while Nabuchad-nezer enioyed the kingdom of the Chaldeans, the name of God was publiſhed and ſpread abroade among the Gentiles. VnderUnder the kings of Macedonia the holie Scriptures were tranſlated out of the Hebrewe into the Gréeke tongue while Ptolomaèus did beare rule in Egypt. And thus ſhalt thou euermore finde, that God verie well knoweth howe to vſe an euill thing.
The end of the fourth Part.
To God alone the Father, the Sonne and the holy Ghoſt, be all honour, praiſe, glorie and dominion for euer and euer, Amen.
ANOTHER Collection of certeine Diuine matters and doctrines of the ſame M. D. Peter Martyr (the titles wherof appeare in the page following) neceſſarilie added to this volume, for the greater benefit and comfort of the Chriſtian Church.
At the end is placed a table of all the particulars, and the Authors life at large.
Tranſlated, and partlie gathered by the ſaid ANTHONIE MARTEN.
Meliora ſpero.
Philipp. 1, verſe. 9.
I praie that your louelove may abound more and more in knowledge, and in all iudgement, that ye may diſcerne things that differ one from another.
Seene and allowed according to the Queenes Maieſties Iniunctions. 1583.
The Contents.
Common places of
Free will.
Prouidence.
Predeſtination.
The cauſe of ſinne.
The ſacrifice of the Maſſe.
An exhortation to the Supper of the Lord.
Three confeſſions touching the preſence and participation of Chriſt in the ſacraments.
Certeine queſtions and anſwers.
Diuers propoſitions out of Geneſis, Exodus, Leuiticus, and the booke of Iudges.
A diſputation, which D. Peter Martyr had at Oxford with Treſham, Chadſe, and Morgan.
Sundrie ſermons of
The death of Chriſt.
The reſurrection of Chriſt.
A place in the 20. chapter of Iohn.
Reedifieng of Chriſts church.
The profit and dignitie of the holie miniſterie.
An exhortation to the ſtudie of Diuinitie.
A praiſe of the word of God deliuered in the ſcriptures.
Certeine other orations.
Diuers and ſundrie theologicall Epiſtles.
The life of D. Peter Martyr.