Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 6
¶ Of the ſecond precept of the ſecond table, which is in order the ſixt of the x. Commaundements. Thou ſhalt not kill. And of the Magiſtrate.
¶ The ſixte Sermon.
IVſtice & innocencie are very well ioyned to the higher power and magiſtrats authoritie, and in this 6. precept both publique & priuate peace & tranquillitie are hedged in & incloſed againſt opē tumults and ſecret diſcords. And ſince ye life of mā is the moſt excellent thing in ye world, whervpon al other things, of how great price ſoeuer they bée, doe waite and attend, and finally ſince ye body of man is more woorthe than all other gifts whatſoeuer, the very naturall order doth ſéeme to require, yt the 6. cōmaundemēt ſhold be placed next. which god himſelf hath plainly expreſſed in theſe few words: thou ſhalt not kill. For in this precept, iuſtice & innocencie The ſixt …cept.are cōmaunded & commended vntounto vsus, wherein alſo it is prouided, yt no man hurt an others life or body: & ſo in this precept charg is giuē to eueryevery one to maintein peace & quietneſſe.
Now héere are to be obſerued the ſteppes y• lead to murder, wherin wée muſt conſider ye kinds & cauſes of hurting What is …bidden … this cō …aunde…nt.& annoying. For ye Lord doth not ſimplie forbid murder, but all things elſe wheron murder doth cōſiſt: all egging on therfore and prouoking to anger is vtterly forbidden, ſclaunderous taunts & brawling ſpeaches are flatly prohibited, ſtrife, wrath, & enuie are plainly commaunded to be ſuppreſſed. And in this ſenſe we hauehave Chriſt our Lord himſelf interpreting this lawe, wher in ye goſpel after Matth. he ſaith: Ye hauehave herd it ſaid of old, thou ſhalt not kill, whoſoeuer killeth ſhalbe in danger of iudgmēt. But I ſay vntounto you that whoſoeuer is angrie with his brother vnaduiſedly, ſhalbe in danger of iudgmēt. And whoſoeuer ſhal ſay vntounto his brother Racha, ſhalbe in daūger of a counſel: But whoſoeuer ſhal ſay, Thou foole, ſhalbe in daunger of hell fire. Thou ſéeſt here therfore, ye anger, ſlander, brawling, & al other tokens of a mind moued to vtter ill words, are flatly forbiddē. What then muſt yu do? Thou muſt forſooth come into charitie againe wt him whom thou haſt offended, thou muſt lay aſide al wrath & enuie, vnleſſe thou hadſt rather hauehave al the honour that thou doſt to God be imputed for ſin vntounto thée, & that peraduenture thou woldeſt chooſe rather vtterly to be condemned. For our Lord goeth on in the Goſpel & ſaith: If therfore thou bring thy gift vntounto the Altar, and there remēbreſt that thy brother hauehave any thing againſt the, leaue there thy gift before the altar (hée ſpeketh to thē, who as then had their tē ple ſtanding, their altar remayning, and burnt offerings in vſe, we at this day hauehave an other maner of worſhipping God) and go thy way, firſt be reconciled to thy brother, & then come and offer thy gift. And againe, Agree with thine aduerſarie quickly whiles thou art in the way with him, leaſt at any time the aduerſarie deliuer thee to the iudge, & the iudge deliuer thee to the miniſter, & thou be caſt into priſon. Verilie I ſay vntounto thee thou ſhalt not depart frō thence, vntil thou haſt payd the vtmoſt farthing. But forbecauſe ſo few of vsus obey this ſound and whoalſome doctrine of ye Lords, thereby it cōmeth to paſſe yt ſo many great & troubleſome tumults happen amōg mē. For ſmal is the ſubſtance of them that obey the word of god, but great is the reſt & quietnes of their cōſciences. And what pleaſure I pray you, do infinite riches bring to man, ſince with them a man can not likely be without troubleſome cares of mind, great turmoiles, & lack of a quiet life. This law therfore which tēdeth to no other end, but to teach man the way to lead a ſweete and pleſaunt life, doth wholy take frō the mind of man ſuch immoderate affections as anger and enuie are, two the moſt peſtilent euils that reignes among men.
As concerning anger I meane not at this preſent to ſpeake ouer buſily, euē as alſo I hauehave determined to be briefe touching enuie. Of anger many men Of Angerhauehave vttered many profitable ſentences. And yet there is an holy kind of anger which the ſcripture diſalloweth not, ſo that vnleſſe a man be angrie in that ſort, he ſhal neuer be a good & godly man. For a good man hath a zeale of God, and in y• godly zeale he is angrie at the iniquitie and naughtineſſe of mankind: whereof there are many examples to be ſéene in the Scriptures: and this anger doth ſtomache the ſinn cōmitted, rather than the perſon who doth commit the ſinne. For ye good ſeruaunt of God hateth nothing in the wicked mās perſon but his very ſinne: ſo that if the wicked ceaſſe once to ſin, he wil leaue to hate or be angrie therwithal any longer. This anger is vtterly cōdemned then, whē it ſpringeth of euil and corrupt affections, when no iuſt cauſe is giuē, but that he which is offended doth in his anger either fulfil his affection, or elſe hurt or determine to hurt him with whō he is angrie. A great euil it is, & a fruit which when it is ſowen doth yeld & bring forth one miſchiefe vppon an others necke. And therefore doth ye Apoſtle of Chriſt coū ſel al men not to giuegive any place to anger: and if ſo be it happen that it enter into our mindes & ſtick there a while, yet that wée ſuffer it not to catch faſt hold or take déepe roote therin, Be angrie (ſaith he) & ſinne not. Let not the ſonne ſet vponupon your anger, & giuegive no place to the diuel. For this is the Apoſtles meaning, If ſo it happen that ye be angrie, yet ſinne not, yt is, yet bridle your anger. Neither doth the Apoſtle bid vsus to be angrie, but willeth vsus not to let our anger to continue long, nor to breake out to ye working of iniurie. And foreign (which word Paul vſeth) ſignifieth anger in déede, but yet more rightly y• ſtirring or prouoking to anger, ſo that thereby wée hauehave to vnderſtand, yt to him which is by iniurie prouoked to anger, although hée be ſomewhat gréeued & touched at the quicke, that griefe ought to be but of ſhort continuance: neither muſt we in any caſe ſuffer our aduerſary the diuell, to faſten his foote in our hearts, who doth through anger by little and litle, créepe into our mindes, & by cōtinuall wrath doth worke out enuie, by which he doth captiuate & peruert the whole man, with all his ſenſes words and workes.
For, Enuie is anger growen into cuſtome Of …by long continuaunce, which doth for the moſt part vexe, burne, and enuie, more then the partie which is enuied: Although the enuious doth neuer ceaſſe to deuiſe miſchiefe againſt the man whom he doth enuie. It is an endleſſe euill which doth not admit any remedie to take it away. And therfore did the Gentiles baite & canuaſe it too and fro with wonderfull preatie quipps and pithie ſentences: Some of which I will not be aſhamed héere to rehearce, to the intent that counterfeit Chriſtians addicted to enuie, may be aſhamed of it, if peraduenture they wil learne to bluſh, when they finde them ſelues touched by Heathens & Paynims.
Virgil ſayth,
In hart wher enuies ſeed takes roote, there growes a poyſoned graine,
Which dries & drincks frō eueryevery lim the bloud of euerie vaine,
And ſucks & ſokes the marow bones vntill they feeble waxe,
(Such is th'enuenomed poiſons force) and yet no boane it crakes.
And therefore ſaith Horace.
The Sicil tyrants neuer found, a more tormenting hell,
Than Enuie was, &c.
Silius Italicus crieth out.
Illfauoured Enuie, vgly hagge, and dogged end
Of mortall men, that neuer couldſt abide to lend
One word to praiſe praiſewoorthy deedes, but ſweltſt to ſee
Small things increaſe, & lowe things growe to high degree.
Ouid ſpeaking of Enuie deſcribeth it thus.
Within did diueliſh Enuie ſit, and eate the fleſh of ſnakes,
To feede the humour of hir vice, with ſuch kind loathly cates:
With face of tallowcaked hewe, & bodie leane like death,
With ſquinte eyes turnd nine ſundry wayes, with ruſtie ſtincking teeth.
Hir bitter breſt was ouerſpred, with gaide as greene as graſſe,
Hir tongue that ceaſt not to ſay ill, with venom poyſoned was:
She neuer laught, vnleſſe it weare when griefe made others weepe,
And fretting care within hir heart, did keepe hir eyes from ſleepe.
She ſees and pynes away to ſee the good ſucceſſe and ſtate,
Of men that proſper on the earth: and ſo hir deadly hate
Is to hir ſelfe a deadly plague.
Wheras ſhe goes ſhe marrs the corne that growes vppon the ground,
She maks on trees that bloſſoms bare, there can no fruite be found,
And with hir breath ſhe doth infect, whole houſes realmes & townes.
Since therefore that enuie is ſo great an euill, and that the Lord commaundeth to kéepe our ſelues from it, therin doth appeare ye Lords goodnes to vsus ward, and thereby wée may gather how good & profitable his law is, which tendeth and is giuen to none other end, but to ſet vsus at libertie from ſo great a miſchiefe. And héere by ye way, wée do perceiue that our faulte and not the waywardneſſe of God is the cauſe, whi… many in this world are neuer at peace and quietneſſe, but are excéedingly vexed with continuall torments. For as they ceaſſe not to enuie the eſtate of other, ſo with their anger they diſquiet more then themſelues, and doe at laſt duely aby and worthily ſuffer the deſerued puniſhment of their wicked déedes.
And this law doth not onelyonly forbid Al hurting is forbidden.and reſtraine the motions and euil affections of the mind by wrath, anger and enuie, but doth alſo giuegive cōmaundemēt againſt al maner hurt yt riſeth by them. Harme and hurt is done by ſundry meanes, by beating, by violent thruſting, by ouer throwing, by pulling, and troubling, although in doing ſo, thou doeſt not woūd thy neighbour. But thy ſinne is the greater, if thou giueſt him a wound after what ſort ſoeuer, either with weapon, or by any meanes elſe. And againe thou ſinneſt yet more grieuouſly, if thou doſt quite cut off, or otherwiſe break any limme of his body, if thou putteſt out his eyes, or daſheſt a tooth out of his head. So then the better that the limme is that thou cutteſt off, or putteſt out of ioynt, the greater is thy ſinne, and more gréeuous thine offence. From whence without doubt the law called The Lawe of like for like.Lex talionis tooke the beginning, which commaundeth to cutte off the hand of him, which did cutte off an others hand: and to plucke out the eye of him, which did put out an other mans eye.
Now alſo the manner of killing The man…rs of killing.muſt not be ouerpaſſed. The Lord ſayth: Thou ſhalt not kill. Wée kill diuers wayes: either wee our ſelues do the déede, or elſe wee vſe the helpe of other to ſtrike the ſtroak, it is done either priuilie or openly. And in this ſort againe there are very many facions. For wée commit murder ſometime by holding our peace, ſometime by diſſembling, by giuing ill counſell, by conſenting, by ayding, or egging forward to euill. An other peraduenture would not do the thing that hée doeth, but becauſe hée ſéeth that thou harteneſt him on, but becauſe he knoweth hée ſhal pleaſe thée thereby, and becauſe hée perceiueth that thy helpe vpholdeth him. Although therefore that thou with thine own hand ſtrike not the ſtroake, yet the murder that an other committeth by thy ſetting on, ſhalbe imputed to thée aſwell as if thou thy ſelfe hadſt killed the man. And no meruayle, ſince Iohn the Apoſtle and Euangeliſte, calleth hatred manſlaughter.
Moreouer, héere are to be touched The …a… ſes of m… der.the cauſes of murder, or doing of miſchiefe. For héerevppon ſtandeth and from hence commeth the miſchiefous déede and foule offence. Murder is committed, and the neighbour endamaged either vnwittingly, or elſe vppon pretended malice. It is done vnwittingly, wheras, when a man purpoſeth an other thing, by ill happe, or as I ſhould rather ſay, by the prouidence of God, murder doth enſue. As for example, when my mynd is to diſcharge a gunne againſt a Buck meaning to kill the beaſt, by happ I ſtrike a man, who vnawares to mée was in the ſame wood cutting timber: or elſe when as vppon ſimplicitie I giuegive my friend a draught of poyſon, where mine intent was to hauehave giuen him a medicine to recouer his health. For ſuch chaunces as theſe hath the Lord in the Law, and among all nations, prepared Sainctuaries for men to flée Sanc… ries.too, as places of refuge. Murders procéede of pretended malice, when I being blinded with priuate greedines doe goe about to take from an other man that which is his, and for reſiſtence doe kill him if hée yeld it not to mée. Of that ſort are many warres and foughten battailes now a dayes, and of that ſort are robberies & murders committed by the high wayes ſyde. That alſo is pretended murder, when I, for iniurie that an other man doth mée, doe reuenge mée ſelfe by killing him. Or elſe when I being mad with anger, or ouercome with wyne, doe murther the man, whom otherwiſe if I were not in that illfauoured taking, I wold make much off and louelove verie hartilie.
But now how foule and deteſtable an offence murder is, that procéedeth Howe great an offence murder is.of malice, I thinck it expedient for me to declare to you, and you to marcke in this that followeth. For the conſideration therof being throughly ſcanned, muſt needes vndoubtedly woorke ſo in the hartes of men, that fewer murders ſhalbe committed, and that euerie one ſhal endeuour himſelfe the more by ſuppreſſing anger, to preſerue mankind, who is the holie ſimilitude of God himſelfe. The very déede of murder it ſelfe fighteth directly and diſobediently againſt ye eternall God, who is the life and ſaluation of the world. For murder deſtroyeth the very image of God. Becauſe man is created to the ſimilitude and likeneſſe of God. If a man ſhould of purpoſe deface the image of the King or Prince ſet vp at their commaundement, hée ſhould be accuſed of treaſon committed: in how great daunger is he then that doth deſtroy a man, which is the reaſonable, liuely and very picture of God himſelfe. Wée read that Theodoſius the Emperour did determine to deſtroy a great number of the Citizens of Antioch, for none other cauſe, but for ouerthrowing yt Image that was ſet vp, for the honour of Placilla Auguſta: But thereunto is added, yt one Macedonius an Heremite came to the Emperours meſſingers & ſaid: O my friends, goe ſay to the Emperour, Thou art not an Emperour only but alſo a man. Do not thou cruellie deſtroy the image of God. Thou angreſt thy maker when thou killeſt his image. Conſider with thee ſelfe that thou art ſoa…ie for an image of braſſe. Now it is euidēt to al mē what difference there is, betwixt a thing that is dead, and that which hath life, and a reaſonable ſoule. Moreouer it is an eaſie matter in ſteede of one braſen image to ſet vp more: but it is vnpoſſible to reſtore one haire to them that once are ſlaine. Finally murder is clean contrary to the nature of man. For man chéeriſheth himſelfe, and fleſh deſtroyeth not it ſelfe, but preſerueth and nouriſheth it ſelfe ſo much as it may. But al wée men as many as liue, are of one lumpe, and of the ſame ſubſtantiall fleſh: to kill a man therefore is againſt mans nature. Furthermore al men are the children of one father, of one ſtocke, & of the ſame progenie: murder therefore is directly againſt ciuil humanitie, and is a plague that reigns amōg men. And doth not the Lord our redéemer alſo, require charitie of all men, which muſt ſo abound, that wée may not ſticke to die for our neighbour? To kill our neighbour therefore is flatly repugnaunt to Chriſtian religion. And take this by the way too, that the bloud of man ſhedde by murder, crieth out of the earth to heauen for reuengment. For to Cain, when he had ſlaine his brother, it was ſaid: The voyce of thy brothers bloud crieth out of the earth, and is come vp to mee. For bloudſhedde verilie polluteth and maketh the ground accurſed whereon it is ſhedde, and is not cleanſed againe nor eaſilie appeaſed, vntill it doe alſo … the giltie bloud of them, which ſpilte before the giltleſſe bloud of innocentes.
Laſtly murders procure & marke y• conutters thereof with endleſſe ſpots of reprochfull infamie, and that which is worſt of all, it bringeth vntounto them euerlaſting damnation. Wherefore Salomon in his Prouerbes, ſayth: My ſonne if ſinners entice thee, conſent not vntounto them. If they ſay, Com with vsus, we will lay waite for bloud: & wil lurk priuily for the innocent without a cauſe. Wee will ſwallow them vp like the graue quicke and whole, as thoſe that goe downe into the pitte. Wee ſhall find all maner of coſtly riches, and fil our houſes with the pray. Caſt in thy lot among vsus: wee wil all hauehave one purſe: My ſonne walke not thou with them, but rather pull back thy foot from their wayes. For their feete runne to euill, and are haſtie to ſhead bloud. Now Dauid ſayth that The bloudthirſtie man, and the hypocrite, are abhominable to the Lord.
From this law is exempted the Magiſtrate ordeyned by God, whom The magiſtrate may kill.God commaundeth to vſe authoritie and to kill, threatening to puniſh him moſt ſharpely, if hée neglect to kill the men whom God commaundeth to be killed. This ſixt commaundement of the Law therefore, doth flatly forbid vppon priuate authoritie to kill any man. But the magiſtrate killeth at Gods commaundement, when hée putteth to death thoſe which are by law condemned for their offences, or when in defence of his people he doth iuſtly and neceſſarilie arme himſelf to the battell. And yet the magiſtrates may offend in theſe two pointes two ſundry wayes. For either they do by law, that is, vnderunder the coloured pretence of law ſ…ay y• giltleſſe, to ſatiſfie their own luſt, hatred or couetouſnes: As wée read that Ieſabell ſlew y• iuſte man Naboth with ye Lords Prophets. Or elſe by peeuiſh pitie and fooliſh clemencie do let them eſcape ſkotte frée, whom the Lord commaunded them to kill: as Saul & Achab are reported to hauehave ſinned in letting go the blouddie kings whom God commaunded to be ſlaine. And Salomon in the 17. of his Prouerbes doth teſtifie, that the Lord doth as greatly hate the magiſtrate that acquiteth a wicked perſon, as him that condemneth an innocent man. The magiſtrates alſo in making or elſe repelling warre do offend two wayes in this ſort. For either they doe vniuſtly themſelues make warre vppon other men, and intangle their people therein: Or elſe they ſuffer forreigne enimies to rob and ſpoile the people committed to their charge, & do not with ſuch force, as they may, kéepe off and defend that open wrong and manifeſt iniurie. Both theſe offences are of ſundrie ſorts, and therewithall ſo great that they can hardly be purged. Thou readeſt therefore that the holie kings of Iſraell did neuer make warre vppon any body, vnleſſe ye Lord commaunded them. And they againe fought for their people, & ſuffered them not to be led away captiue as miſerable bondſlaues. For ſo did ye bleſſed Patriarch Abraham follow vponupon & purſue thoſe foure kinges, nay rather cutthroate robbers of the Eaſt, and recouered by force of armes Lot, Lots ſubſtaunce, and the people of Sodom that were carried away.
And ſuch warres as theſe, are taken in hand, either for ye recouerie, or elſe for the confirmation of peace: ſo that the magiſtrates that make warre in ſuch a cauſe, are rightly and in déede the children of God, becauſe they are peacemakers. For all peace makers are the children of God.
And now this place and argument doe require that I ſpeake ſomewhat …hat the … is.touching the office or authoritie of ye magiſtrate: which (by Gods helpe) I will aſſay to doe, not that I meane or can alledge all that may be ſayd therof, but that which ſhal ſéeme moſt properly to declare the meaning of it, and is moſt neceſſarie for this preſente treatiſe.
Magiſtratus (which woord we vſe for the roome wherein the magiſtrate …giſtra…, what ….is) doth take the name A magiſtris populi deſignandis, of aſſigning the maſters, guiders, and captaines of the people. That roome & place is called by the name of power or authoritie, by reaſon of the power that is giuen to it of God. It is called by the name of Domination for the dominion that the Lord doth graunt it vponupon yt earth. They are called Princes that hauehave yt Dominion: for they hauehave a preeminence aboue the people. They are called Conſules of Counſeling: And kinges of Commaunding, ruling, and gouerning the people: So then ye Magiſtracie (that I may henceforward vſe this word for the magiſtrates power and place) is an office, and an action in the executing of the ſame. Ariſtotle defineth the magiſtrate to be a kéeper of the lawes. Plutarch, in that booke wherein hée ſheweth that learning is required to be in a king, among other things ſayth: Princes are the miniſters of god for the ouerſight and ſafegard of mortall men, to the end that they may partly diſtribute, and partly keep, the good things that he doth liberallie giuegive, and franckly beſtow vppon them. The Magiſtracie, by the Scriptures, may be defined to be a diuine ordinaunce or action, wherby the good being defended by ye Princes …, and the euill ſuppreſſed by the ſame authoritie, godlines, iuſtice, honeſtie, peace, and tranquilli…ie both publique and priuate are ſafely preſerued. Wherby we gather, that to gouerne a common weale, and to execute the office of a magiſtrate, is a worſhip and ſeruice to God himſelfe: God verilie is delighted therein. For the office of a magiſtrate is a thing moſt excellente, and abounding with all good workes, as in my former ſermon I hauehave declared.
Now there are thrée kinds of Magiſtracies Three kindes of Magiſtracies.or gouernements of cōmon weales, the Monarchie, ye Ariſtocracie, and the Democracie. We may cal the Monarchie a kingdome wherein Monarchie.one alone doth by iuſt and vpright lawes rule all things, and cauſes in the common weale. For if that iuſtice & equitie be once neglected, & that this One doe againſt all right and reaſon rule al the roaſt, then is he a Tyrant, Tyrannie.and his power is Tyrannie, that is to ſay wrong and iniurie, which is a diſeaſe of that troubled kingdome, and a vice that is, as it were, ſet …poſite to be the deſtructiō of yt common weale. The Ariſtocracie is the ſuperiour power Ariſtocracie.of a few Péeres, wher a certaine number of holie and vpright men are choſen to be the guides and rulers of ye people. And this did firſt beginne by the fall of Tyrannie. For when men perceiued how daungerous it was to commit the rule of their whoale ſtate into one mans hand, they altered the order, and gaue the charge thereof to an appointed number of choſen men, who did excell the common ſort in power & authoritie. But if theſe chiefe or head men vſe euill meanes to come to authoritie, and neglecting the common weale, do hunt after their owne aduauntage, then is their gouernmēt not to be called an Ariſtocracie, but Oligarchie.an Oligarchie, yt is, the violent luſt of a few, and not the good and vpright gouernement of choſen Péeres. So then theſe few violent rulers are the contrarie to the eſtate where vpright headmen hauehave the preeminence.
The Democracie may be called a cō mon Democracie.weale, wherein all the people together beare the whole ſway, and abſolute authoritie. And this Democracie began firſt by the fall of the Oligarchie. For when the people ſaw that their head men did abuſe their power, & waxed violent rulers, they diſplaced them, and kept the authoritie to themſelues, meaning that eueryevery man ſhould fréelie giuegive his voyce in matters touching the commonweale. This kind of gouernement breaketh out commonly into outragious tumultes, I meane, into ſeditions and conſpiracies: for no man will ſuffer himſelfe to be corrected, while euerie man will challenge to himſelfe full & abſolute authoritie to do what hée luſteth, becauſe for ſooth hee is one and a member … the people, in whoſe hands the whoale authoritie doth conſiſt.
Now touching the excellencie of theſe fourms or kindes of gouernement, it maketh not greatly to my purpoſe to diſpute which ought to be preferred before other. Many hauehave preferred the Monarchie before the reſt: but therewithall they added: If he which holdeth the Monarchie be a good and A prouerb … it is … …or a ſub…cte to ſpeake a…nſt his …: In …, it … wit… Saints.vpright Prince. Which neuertheleſſe is rare to be found. They alſo which were of that opinion, did themſelues liue vnderunder Princes in Monarchies. But it is daūgerous to ſpeake againſt Iupiter. Among many kings of Iuda and Iſraell thou ſhalt finde a verie few good, or at leaſt wiſe tollerable & indifferent Princes, wherby wée may perceiue yt the Lord did not in vaine by the mouth of Samuel, perſuade his people to kéepe their Ariſtocracie, and to be ruled by their prieſtes and elders, as God by Moſes and Iethro the wiſeſt in the world, had ordeyned long before. And yet none can denie but that great perills and infinite diſcommodities are in the Ariſtocracie, but farre more many in the Democracie. But ſuch is the condition of mortall men in this corruptible fleſh, that nothing among them is abſolutely and on eueryevery ſyde happie, & therfore that ſeemeth to them to be moſt excellent, which, although it be not altogether without inconveniences & ſome kinde of vices, doth neuertheleſſe in compariſon of other, bring fewer perils and leſſer annoyaunce. But how The … muſt …ſoeuer the caſe doth …ād, the Apoſtles of Chriſt do commaund vsus to obey the magiſtrate, whether he be king, or ſenate of choſen mē. For Paul in his Epiſtle to Titus ſayeth: Warne them to Titus.be ſubiect to rule & power, and to obey magiſtrates. For to ye Romans he ſaith: Let eueryevery ſoule be ſubiect to the higher powers: For no power is but of god: & thoſe powers that are, are or deined by god. Again to Tim. he ſaith I exhort you that prayers be made for kings, & for al that are in authoritie. If therfore any man liue in a Monarchie, let him obey the king: if in a cē mon weale of what title ſoeuer, let him be ruled by ye Conſuls, Tribunes, headmen & elders of the people. For we ought rather to obey ye ordinaunce of God, than ouer euriouſly to diſpute of the kinds of gouernements, which is the better or worſe than other.
And in all caſes truely, the magiſtrate is very neceſſarie and cannot The … & th… beg… ning.bée miſſing among men, yea, hée is ſo neceſſarie yt without the magiſtrates help, the ſtate of men can hardly proſper nor eaſilie ſtand. Neither doeſt thou read that the ſtate and commonweale of the Iſraelites was euer at any time in greater daunger and peril of vndooing, than it was in the middle time betwixt Sampſon and Heli, when they were gouerned by no magiſtrates, but did eueryevery man what he thought good himſelfe. For all men euen from their birth are blindly ledd with ſelfe louelove, and therefore they ſéeke their own aduauntage, nothing pleaſeth them but what they do them ſelues, they vtterly miſlyke the déedes and woords of other men, yea ſuch is oure fond affection and opinionatiue ſenſe, that how euil ſoeuer our cauſes are, yet wee will not ſtick to face them out with a card of ten, and to colour them with law and equitie. Hée that will ſtand in deniall hereof, did neuer conſider mans diſpoſition. The people of Iſrael at their deliuerie out of Aegypt ſaw wōderful ſignes, they were meruaylouſly fedd frō heauen in y• deſart, & did eueryevery day behold new myracles. But yet hearkē (my brethren) & conſider what Moſes, ye meekeſt and gentilleſt man yt euer was doth ſay, touching this holy people, this people of God, whom God had choſen to be a peculiar people vntounto himſelfe. How ſhall I alone (ſayth hée to the people) beare your trouble, your burden, and the ſt…ifes that are among you? What may be thought of that moreouer, yt in the moſt ſure felowſhip of the auncient and Apoſtolique Church, yea in thoſe very veſſells, which were regenerate, the wrangling diſpoſition of ſleſh did ſhew it ſelf? For the Gréekes murmured againſt the Hebrues, becauſe their widowes in the daily miniſterie, were little regarded. The Corinthians alſo go to lawe before Heathen Iudges, and therefore doth Paul very ſharply rebuke them, and chargeth them to appoint honeſt iudges among themſelues to take vppe matters betwixt them that were at variance Let no man therfore make this obiectiō and ſay, that the old people of Iſraell were a carnall people and not regenerate. For wée ſee that euē in the regenerate, the roliques of fleſh remayne, which euer and anon, whē occaſion is offered, do ſhew forth themſelues, & trouble the quiet ſtate of eueryevery thing. For I will not now ſay that the greater ſort of men do rather follow the fleſh, than the ſpirite. And for that cauſe, God, who loueth man, who kéepeth and preſerueth ciuilitie, peace, & humane ſocietie, hath prepared and applied a medicine againſt thoſe gréeuous diſeaſes of men, hée hath appointed the magiſtrate, I ſay, to ſtep betwixt them that ſtriue with the authoritie of law & equitie, to iudge and diſcuſſe matters betwixt them that are at variance, to bridle & ſuppreſſe wrong and affections, and laſtly to ſaue the giltleſſe & innocents. Whoſoeuer ſubuerteth this ordināce of God, till ſuch time as men do leaue their wayward diſpoſition, hée bringeth vtter confuſion to eueryevery ſtate, and aydeth wrongful dealers and violent robbers to oppreſſe and roote out the beſt ſort of people. By this verilie The Magiſtrate ordeined by God for the good of of men.which hitherto wée hauehave alledged it is manifeſtly apparaunt that the magiſtrate is ordeyned by God for the ſafegard of the good, & puniſhment of the euill, I meane for the good and quiet ſtate of mortall men. Wherefore wée read yt from the beginning, there hauehave béene magiſtrates in the world. Hereunto doe appertayne theſe teſtimonies of ye holy Scripture. Moſes in y• Law calleth, The iudges, Gods, and this iudgement, ſaith hee, is Gods. From whence alſo Ioſaphat borowed that ſaying which he ſpake to y• Iudges, where hée ſayth: See what ye do: For ye iudge not to man, but to the Lord, which is with you in the cauſes which ye iudge: let the feare of God therefore be in your harts. S. Peter ſayth: That we muſt obey the magiſtrats for the Lords ſake, by whom he is ordeyned to the praiſe of the good, and terrifying of the euill. And Paul the teacher of ye Gentiles ſaith: There is no power but of God, and the powers that are, are ordeyned by God: and whoſoeuer reſiſteth the power, reſiſteth the ordinaunce of God: and he that reſiſteth, ſhall receiue to him ſelfe damnation. For rulers are not feareful to them that do well, but to the euill. For hee is the miniſter of God, reuenger of wrath on him that doth euill. The magiſtrate therfore is of God, his office is good, holie, pleaſing God, iuſt, profitable, and neceſſarie for men, and the rulers which do rightly execute their office, are the friends and worſhippers of God, they are his elect inſtruments, by whom he worketh mans health and ſafegard. Wée hauehave examples hereof in Adam, all the Patriarches, our father Noe, Ioſeph, Moſes, Ioſue, Gedeon, Samuel, Dauid, Ioſaphat, Ezechias, Ioſias, Daniel, & many other after the time of Chriſt, who rightly executed the office of magiſtrates.
Now many there are which will hauehave ye magiſtrate to be of two ſorts, to wit, either good or badde. The good A good Magiſtrate and a badde.magiſtrate is hée, who being lawfully ordeyned, doth lawfully execute his office & duetie. The euill magiſtrate is he, which whē he hath by euil meanes got the authoritie, doth tourne & diſpoſe it as hée himſelfe luſteth. And herevpon, the queſtion is wont to be demaunded: Whether an euill, that is, a tyrannicall magiſtrate be of God Wheth… an … be of ….or no? To this I aunſweare, yt God is the author of good and not of euill: For God by nature is good, and all his purpoſes are good, being directed to y• health and preſeruation, not to the deſtruction, of vsus men. Therefore the good and healthfull ordeyning of the magiſtrate without al doubt is of god himſelfe, who is the author of all goodneſſe.
But héere it is requiſite that wée make a difference betwixt the office which is the good ordinaunce of God, & the euill perſon that doth not rightly execute that good …ffice. If therfore in the magiſtrate euill be founde, and not ye good for which he was ordeyned, that commeth of other cauſes, and the fault thereof is in the men and perſons which neglecte God, and corrupt the ordinaunce of God, & not in God, nor in his ordinaunce: for either the euill Prince ſeduced by the diuell corrupteth the wayes of God, and by his owne fault and naughtineſſe tranſgreſſeth Gods ordinaunce, ſo farre, yt hée doth worthily deſerue the name of diueliſh power, and not diuine authoritie. Wée hauehave an example hereof in ye magiſtrate of Ieruſalem. For although he were able to referre the beginning of his power by degrées vntounto Moſes, and ſo vntounto God himſelfe who did ordeyne it, yet for becauſe hée taketh the Sauiour in the Gardeyne and byndeth him, to his ſeruaunts it is ſayd, Ye are come out as it were to a theefe with ſwords and ſtaues, Whē I was daylie with you in the temple, ye ſtretched not forth your hands againſt mee. But this is euen your houre and the power of darckneſſe. Loe héere he calleth the ordinarie magiſtrate the power of the diuell when hée abuſ…th his power. What could be more euidently ſpoken? But here ye muſt marke, that the reproch was in the perſon, and not in the office. Likewiſe alſo the Romane Empire was ordeyned by God, as by the viſions of Daniel it is clearely euident. And yet whē Nero not without Gods ordinaunce bare the ſway in the Empire, whatſoeuer hée did as king and Emperour, contrary to the office of a good king, that did hée not of God, but of the diuell. For whereas he honge vp & beheaded the Apoſtles of Chriſt, mouing a bloudie perſecution againſt the Church, that ſprang not from elſewhere, than from the diuel the father of murder. So then verily wée ought not at any time to defend the tyrannicall power, and ſay that it is of God. For tyrannie is not a diuine, but a diuelliſh kind of gouernment, and tyrauntes themſelues are properly the ſeruauntes of the diuell, and not of God. Or elſe otherwiſe ſome people do deſerue by their wicked deedes to hauehave, not a king, but a tyraunt. So then the peoples ſinne is an other cauſe that euil magiſtrates are found in common weales. In the meane while the king is of the Lord, & ſometime hée makes an hypocrite reigne. Wherefore the euill magiſtrate is of God, euen as alſo ſeditions, warres, plagues, hayle, froſt, and other miſeries of mankind come from the Lord, as puniſhment of ſinne and wickedneſſe, which the Lord hath appointed to be executed, as hée himſelfe ſayth: I will giuegive them children to bee their kings, and infants ſhall rule them: becauſe their tōgue and hart hath bene againſt the Lord. Likewyſe the Lord ſtirred vp the cruell kinges of Aſſyria and Babylon againſt his Citie, and owne peculiar people, whoſe liuing was not agréeable to their profeſſion.
But now how and after what ſort ſubiects ought to be affected toward How the opp…eſſed muſt behaue themſelues vnderunder tyrannical princes.ſuch hard, cruel, and tyrannical Princes, wée learne partly by the example of Dauid, and partly by the doctrine of Ieremie and the Apoſtles. Dauid was not ignorant what kind of man Saul was, a wicked & mercileſſe fellowe, yet notwithſtanding he fledd to eſcape his hands: and when he had occaſion giuen him once or twice to kill him, he ſlue him not, but ſpared the tyraunt and reuerenced him, as though hee had béene his father. Ieremias prayed for Ioachim & Zedechias wicked kinges both, and obeyed them vntill they came to matters flatly contrary to Gods religion. For where I ſpake touching the honour due to parents, there did I by the ſcriptures proue that wée ought not to obey the wicked commaundements of godleſſe magiſtrates. Becauſe it is not permitted to magiſtrates to ordeine or appoint any thing contrary to Gods lawe, or the lawe of Nature.
Now the Actes of the Apoſtles teach vsus in what ſort the Apoſtles did behaue themſelues in dealing with tyrannical magiſtrates. Let them therfore that are vexed with tyrantes, and oppreſſed with wicked magiſtrates, take this aduice to follow in that perplexitie. Firſt let them call to remembraunce, and conſider what and how great their ſinnes of idolatrie and vncleanneſſe are, which hauehave alreadie deſerued the reuenging anger of their iealous God: and then let them thinck that God wil not wtdraw his ſcourge, vnleſſe hée ſée that they redreſſe their corrupt maners, and euill religion. So then firſt they muſt goe about and bring to paſſe a full reformation of matters in religion, & perfect amendment of maners amiſſe. Then muſt they pray continually that God will vouchſafe to pul and draw his oppreſſed people out of the myre of miſchiefe wherein they ſticke faſt. For that counſell did the Lord himſelfe in the 18. after Luke, giuegive to thoſe that are oppreſſed, promiſing therewithall aſſured ayde and preſent delyuerie.
But what & how the oppreſſed muſt pray, there are examples extant in the 9. of Daniel, and in the 18. Chapiter of the Actes of the Apoſtles. Let them alſo whoſe minds are vexed, call to remembrance the ſayings of Peter and Paule the chiefe of the Apoſtles. The Lord (ſaith Peter) knoweth how to deliuer his from temptation as he deliuered Lot. Paul ſaith, God is faithfull, & wil not ſuffer his to be tempted …. Cor. 10. …. Pet. 2.aboue their ſtrength, yea hee will turne their temptatiōs vntounto the beſt. Let them cal to mind the captiuitie of Iſrael, wherin Gods people were deteined at Babylon, by the ſpace of 70. yeares: and therewithal let them thincke vppon the goodly comfort of the captiues which Eſaie hath expreſſed from his 40. chapiter vntounto his 49. Let vsus perſuade our ſelues that God is good, merciful, and omnipotent, ſo that hée can when he will, at eaſe deliuer vsus. Hee hath many wayes and meanes to ſet vsus at libertie. Let vsus hauehave a regard onelyonly that our impenitent, filthie, and wicked life, do not pronoke the Lord to augment and prolong the tyrauntes crueltie. The Lord is able vppon the ſodeyne, to chaung the harts of Princes (for the hearts of kings are in the hands of the Lord, as the riuers of water, to tourne them which way hee will) and to make them, which hauehave béene hitherto moſt cruellie ſet againſt vsus, to bee our friends and fauourable to vsus: and them, which hauehave heretofore moſt blouddilie perſecuted the true religion, to imbrace the ſame moſt ardently, and with a burning zeale to promote it ſo farre as they may. Wée hauehave euident examples hereof in the bookes of the kings of Eſdras, and Nehemias, and in the volume of Daniels Prophecie. Nabuchodonoſor whoſe purpoſe was to toaſt with fire and vtterly to deſtroy the martyres of God for true religion, was immediately after compelled to praiſe God, becauſe hée ſawe the martyres preſerued, and hée himſelf doth by Edictes giuen out, publickly proclaime and ſet forth the onelyonly true God, and his true religion. Darius ye ſonne of Aſſuerus, ſuffereth Daniel to be caſt into ye Lyons denne: but ſtraightway hée draweth him cut againe, and ſhutteth vp Daniels enimies in the ſame d…nne, to be torne in péeces by the famiſhed beaſtes. Cyrus the puiſſaunt king of Perſia, aduaunceth true religion: Darius ſonne of Hyſtaſpes whoſe ſurname was Artaxerxes, did by all meanes poſſible ayde and ſet forward the godly intent of Gods people, in building vp againe their citie & temple. Let vsus not doubt therfore of Gods ayde & helping hand. For God ſometime doth vtterly deſtroy, and ſometime he chaſteneth vntoward tyraunts, with ſome horrible and ſodeine diſeaſe: as it is euident yt it happened to Antiochus, Herod the great, & to his nephue Herod Agrippa, to Maxentius alſo, and other enimies of God, and tyraunts ouer men. Sometime hée ſtirreth vp noble capitaines and valiaunt men to diſplace tyraunts, & ſet Gods people at libertie: as wee ſée many examples thereof in the bookes of Iudges & kings. But leaſt any man doe fall to abuſe thoſe examples, let him conſider their calling by God. Which calling if hée hauehave not or elſe do preuent, hée is ſo farre frō doing good in killing the tyraunt, that it is to be feared, leaſt hée … of …antes.doe make the euill double ſo much as it was before. Thus much hetherto. Now I returne to that which by my digreſſion, remayneth yet vnſpoken of.
Here I hauehave to ſpeake ſomewhat touching the election of magiſtrates: The elec…ion of ….and firſt to whom the choice and ordering of the magiſtrate doth belong: Secondarilie, whom and what kind of men it is beſt to chooſe to be magiſtrates: Who …ght to chuſe thē.and laſtly the maner and order of conſecrating thoſe which once are choſen. Touching the election of magiſtrats, to whom that office ſhold béelong, no one & certaine rule can be preſcribed. For in ſom places yt whole communaltie doth chooſe their péeres. In other places the Péeres do chooſe the magiſtrates. And in other places Princes come to it by ſucceſſion and birth. In diſcuſſing which of theſe orders ſhold be the beſt, it were but follie to make much adoe. For to eueryevery kingdome & euerie citie is worthilie left their countrie facion, vnleſſe it be altogether too too corrupt, & not to be borne withall. But where Princes come to it by birth, there earneſt prayer muſt bée made to the Lord, that hee wil graunt them to be good.
Now for the good election of magiſtrates, What …inde of … …ght to … choſen … be Ma…ſtrates, … the de…iption … a good ….the Lord himſelfe declareth whom and what kind of men hée will hauehave to be choſē, in theſe verie words. Looke ouer all the people, conſider them diligently, and chooſe from amonge them men of courage, ſuch as feare God, ſpeakers of truth, and haters of couetouſnes, & make them rulers ouer thouſandes, rulers of hundreds, rulers of fifties, and rulers of tennes, to iudge the people at all ſeaſons. Foure thinges the Lord requireth in a good gouernour. Firſt that he be a man of courage, of ſtrēgth or force, that is, which hath abilitie to doe the thing whereunto he is appointed. That abilitie conſiſteth in mind rather than in body. For it is required that hée be not a foole, but wiſe & ſkilfull in that which hée hath to doe: becauſe the office of a Capitaine is to know how to ſet his armie in order of battaile, rather than to fight himſelf, as alſo the duetie of a Surueyor of woorkes, is to know how buildinges muſt be erected, rather than to worke himſelfe, or as a Chariot man ought rather to know how to guide his Carte in driuing, than to drawe it himſelfe. And therewithal too, there is demaunded a boldneſſe of ſtomach to dare to doe the thing, that hée alreadie knoweth: For conſtancie and ſufferaunce, are very néedefull in euerie Capitaine.
In the ſecond place that is ſet downe, which in déede is the firſt, Let him feare God, let him be religious, and not ſuperſtitious. No idolatrer preſerueth the common weale, but rather deſtroyeth it, and a wicked man defendeth not truth and true Religion, The Magiſtrate muſt be ſound in religion.but perſecuteth and driueth them oute of his iuriſdiction. Let this magiſtrate of ours therefore bée of the right Religion, ſound in fayth, beléeuing the woord of GOD, and knowing that God is preſent amonge men, and doth repaye to whom hée liſte according to their deſartes. And for that cauſe Iuſtinian the Emperour in Nouellis Conſtitutionib. 109. doth fréely confeſſe that al his helpe is of God, and that therefore it is conuenient that the making of all lawes ſhould depend vppon him alone. Immediately after he ſaith: It is knowen verie well to all men that they in whoſe handes the Empire was before it came to vsus, and eſpecially that Leo of worthie memorie, and the moſt ſacred prince Iuſtine our father, did in their conſtitutions flatly forbid al heretiques to be admitted ſouldiers in any warfare, or dealers in matters concernīg the cōmon weale, that the leſſe occaſiō might be giuen by receiuing them into the fellowſhip of warre or handling of publique affayres, for any to thincke, that they corrupt the members of Gods holy Catholique and Apoſtolique Church. And this decree do we eſtabliſh. Thus ſaith the Emperour. And the godly man verilie prayeth to God and receiueth wiſedome at the Lords hand. And where the Princes are Gods friends and hauehave often conferrence with God, there is hope that thoſe common weales ſhall proſper and flouriſh. But on the other ſide there muſt néeds be feared an vnhappie end of that common weale wher the enimies of God hauehave the preeminence. Thirdly there is required of him which muſt be choſen and called to be magiſtrate, that he be true in word and déede, ſo that hée be not found to be an hypocrite, a lyar, a deceiuer, a turnecoate, nor one which out of one mouth, doth blowe both hoat and cold: but faithfull, ſimple, a plaine dealer, and blameleſſe. Hée muſt not be more liberal in promiſing than in performing. Hée muſt not be one that ſetteth light by an othe, not a falſe ſwearer, nor a periured man. Fourthly becauſe many that are in office deſyre riches, & …éeke to increaſe their wealth by bribes, the Lord remoueth ſuch from the magiſtracie, & forbiddeth good magiſtrates to be couetous: Yea he doth expreſſely charge them to hate and abhorre it. As hée doth alſo in an other place, not onelyonly forbid them to take bribes, but alſo commaund them to ſhake off and rid their hands of all rewards. Couetouſnes and gréedie deſire of bribes, are ye verie plagues that choake good magiſtrates. By couetous men and takers of bribes, law, iudgmēt, libertie, iuſtice, and the countrie it ſelfe is ſet to ſale and ſould to the diuell for money. And now, though in this place the Lord hath named onelyonly the moſt peſtilent miſchiefe of all other, yet there is no doubt but that hée doth incluſiuely debarre all other vices and euils of that ſort, commaunding them to be ſtraunge and farre off from the good magiſtrate and godly gouernour. Thoſe vices are Pride, Enuie, Anger, Diceing, Surfetting, Dronkenneſſe, Whoredom, Adulterie, and whatſoeuer elſe is like to theſe.
This place is made more manifeſt by conferring it with other places Deut. ….in the lawe of God. Moſes in Deuteronomie, ſayth to the people: Bring men of wiſedome, of vnderſtanding, and of an honeſt life, according to your Tribes. Thrée thinges here againe doth ye wiſe man Moſes require in them that are to be appointed magiſtrates in his common weale. Firſt (ſayth hée) let them be wiſe. But the beginning of wiſedome is the feare of the Lord. Let them therefore be ordeined magiſtrates, that are friendes to God and true religion, let them bée wiſe, and not fooliſh idiots. Secondarilie they muſt be men of vnderſtāding, that is, men of experience, who by long and continual exerciſe in handling of matters, are able at the firſt brunt to deale in all caſes according to the law. Laſtly they muſt be men of honeſt report, whoſe lyfe and ſound conuerſation are by their déedes perfectly tried and ſufficiently witneſſed off vntounto the people: and finally they muſt be ſuch as may beare authoritie and not be deſpiſed as raſcall and vile knaues.
In the booke of Numbers alſo Moſes Num. 27.ſaith: Let the God of the ſpirits of all fleſh, ſet a man ouer the congregation, which may go in and out before them, & lead them in and out that the Congregation of the Lord be not as ſheepe without a ſhepheard. By theſe words of the holie Prophet we learne who are to be choſē, & how they are to be choſen into ye office of magiſtrates. Moſes praied to the Lord for a fit and a conuenient man: and wée therefore muſt pray to God, who ſearcheth all mens hearts, that he wil vouchſafe to ſend ſuch men to be our magiſtrates, as are méete for that roome & calling. The outward ſhew doth many times deceiue vsus, and wée iudge him to be a good and godly man, who is in déede a notable hypocrite. God alone doth know the mind, wée muſt beſeech him therefore that he ſuffer vsus not in our choice to erre, or choſe amiſſe. Let him be thought the beſt and méeteſt for yt purpoſe, who is inſtructed with the holie ſpirite of God. Furthermore hée that is appointed to that office, muſt ſtil be the firſt & the laſt, and alwayes at one end in all matters of weight & publique affayres. Some vnprofitable and idle droanes there are, yt driue other forward, & after the firſt onſet do themſelues take their eaſe. And ſome wicked felowes there are which wil appoint other what to do, but will themſelues do nothing of that which by right belonges to their office. The guide of the people muſt be a man of choice elected to be magiſtrate, whoſe care is day and night, to hauehave an eye yt the flock of the Lord be not ſcattered, indaungered, nor vtterly deſtroyed. And thus hauehave I hetherto told you what kinde of men they ought to bée, to whom the charge is to be committed ouer the Lords people.
Laſt of all touching the maner of The manner of conſecrating Magiſtrates.conſecrating magiſtrates, ſondrie citties and countries hauehave ſondrie cuſtomes. Let eueryevery countrie fréelie reteine their owne vſual order. I for my part thinke beſt of that maner of conſecrating, wherein ſumptuous pompe is little or none, but what reaſon and decencie ſéeme to allow. The beſt and moſt profitable way is in cōſecrating them that are once choſen, to vſe a certaine moderate ceremonie, and that too, in the face of al the people, that euerie one may know, who they bee that are the fathers of the people, to whom they owe honour, whom they ought to obey, and for whoſe health and welfare they ought to pray. The people of God had a certaine preſcribed ceremonie, which wée read that they vſed in conſecrating their kings and magiſtrates: and it is certeine that it was profitablie, and for good cauſes firſt inuented, and then commaunded by God himſelfe. The reſt that is yet behind to bee ſpoken touching the magiſtrate, I meane to deferre vntill tomorrow. And now to end with thanckiſgeuing, let vsus praiſe the Lord. &c.