A Preparative to Contention, Book · Chapter 12
CHAP. XII.
The ambitious perſons which want preferment, beginne to ſlaunder, condemne, and contemne the Magiſtracie, and the Lawes. Howbeit, both the Prince and Magiſtrate are to bee honoured, and the Lawes obeyed of good Subiects.
ARrius the heretike, hauing a filthie deſire of renowme, aſſayeth (though inordinatelie and indirectlie) to obtain a Biſhopprick, about the which, hee attempteth manie, both vniuſt, and vnneceſſarie actions, in the truſt of his owne learning, wiſedome and power, farre beyond the limits of his vocation: but hee is preuented of his purpoſe therein: for the Lorde (by the miniſterie of the Ordinance) withſtandeth him; and preferreth another to the place hee moſte affected. Therefore Arrius is ſorely diſcontented, he is greeued to the heart, and vehement lie fraight in his guttes: yea, and thereto hee addeth a hatefull diſlike of them that preferre, and of them that be preferred, with many proud words againſt the place and function he ſo much deſired.The immitators of Arrius. This Arrius hath too many immitators yet liuing, who being debarred of their purpoſe, and being not of abilitie (with Iulius) to execute their proper cōceits, but incurring the paines of their deſerued iudgments, they lamēt their lot, with an enuie and contempt of the lawfull ordināce, & them which are by the ſame preferred, and that ſo farre, that though they be not Caeſars, yet they will not abide ſuperiours: and though they be not Pompeys, Lucan. Nec Romae, &c. Cicer. 11. Off. Manicheus.yet woulde they hauehave no peeres (a kinde of humour in mans minde, which Cicero calleth moſt miſerable). In this they likewiſe ſhake handes with the Maniches, and both teaching and perſwading the people, that the Magiſtrates are not to be honoured in their places, nor the Biſhops and Miniſters of the worde to bee reuerenced in their functions, eſpecially, if that they, or any of them prouide agaynſt anie of their ambitious and ſeditious practices: or elſe, if they, or anie of them, bee once noted, as touched with any kinde of humane infirmitie, the which ſhall ſuddainlie be pleaded in the higheſt Court of Augmentation, by their ſiniſter reportes.A fable of the Foxe. Oh howe handſomely do they immitate that Foxe in the fable? of whome the Prouerbe is ordinarilie beaten. The Foxe will eate no Grape? The Foxe hauing many times leapt vp to catch the Grapes, and yet coulde not come by them, becauſe they were to high for him, and himſelfe vnable to get them, beeing at length tyred out with often leaping, and forced to giuegive ouer, ſaide: VVell, it maketh no matter that I hauehave not thoſe grapes: for why? they be very ſowre grapes, and ſcarce ripe. So ſay they, being forced to giuegive ouer their ſutes and eagerbents, the Magiſtrates, the Biſhops, the Miniſters, the Preachers, they be ſuch, and ſuch kind of perſons, &c. And ſuch and ſuch be thoſe offices, places, functions, dignities, ſcarce lawfull, full of labour, ſnares to catch men in, &c. And why? forſooth becauſe they be not carued to their tooth, and preſcribed for their Diet. Now if Chriſt ſhould bee again brought to the barre, and Pontius Pilate ſhould be perſwaded of the innocencie of Chriſt, & ſhould labour to cleare him in the iudgement before them all: yet will they bee readie, with thoſe ſpightfull Iewes, to crie out with open mouth foreign: Let him be crucified: he is a very bad man, he hath a badde office, hee is well worthie to die. Yea, and rather then their bruit bents ſhould be reſiſted, they will not ſticke to riſe vp againſt Softhenes the cheefe of the Synagogue,Acts 18.17. cheefely if they once perceiue that Gallio careth not for theſe things. Such a practiſe contriued Chorah, Dathan, and Abiram, who riſing vp,Chorah. and mouing the people of Iſrael againſt Moſes and Aaron, in their madde diſcontented rage vponupon the like occaſion, ſayde vntounto them. Ye take too much vponupon you, ſeeing the multitude are holy eueryevery one of them, Num. 16.3.why lift ye vp your ſelues aboue the congregation of the Lord? As if they ſayd vntounto Moſes and Aaron, yee are vſurpers of this authoritie ouer the people: they are all as holy as your ſelues are, and ye ought not thus to exalt your ſelues in any ſuch rule and gouernment ouer them, neither are wee and the people holden in right and equitie, to yeeld you any ſuch honour.
2 But before wee draw authoritie to conuince thoſe phantaſticall perſons from the bowels of the Canonicall Scriptures, let vsus alſo heere (as we hauehave done in the former, touching well prouided lawes and conſtitutions) not omitte to conſider what the very heathen people hauehave iudged, taught, and perſwaded,VVhat the heathen people helde touching gouernment and magiſtrates. touching Princes, magiſtrates, and gouernment: not in that they ſhall lend vsus authoritie for the ſame, but that the very chriſtians might (by their example the ſooner) conforme themſelues both in minde and manners, to that which not onelyonly the written word, but alſo nature, reaſon, and the conſent of all wiſe and learned men, hauehave receiued and embraced,Sophocles. as things good and profitable. Sophocles hath theſe words: It is meete and conuenient that he bee honoured, whom the Common-wealth hath aduanced. Socrates, Plato, Philemon, Ariſtotle, Cicero, Virgil, Ouid, and other Philoſophers, Poets, and wiſe men, both Greekes and Latines, hauehave beene euer of the mind, that kings, Princes, Gouernours, are neceſſarie in Common-weales, vntounto the which all men ought to be obedient, and to conforme themſelues to the Lawes of that Cittie or Common-wealth, wherein they liue (the ſame beeing honeſt and godly) in like ſort as good Wiues doo conforme themſelues to the manners and faſhions of their owne huſbandes, with whome they are willing to liue and leade theyr liues.Aeſope. foreign. This Aeſope conſidered, when ſchooling and aduiſing Ennus, hee thus began with him, foreign, that is, My Sonne, worſhip God, and honour the King, with all reuerence: for by this is the ſtate of humaine things maintained, the guiltie are puniſhed, and the innocents defended. And this was holdē for a ſure Axiome with them, that where no gouernment is, nor obedience to Princes and lawes defended, there neither an houſe, nor a Citie, nor a Common-wealth, can either ſtand or proſper, no more then that body liueth, the which either hath no head at all, or is not directed, gouerned, & defended by the head. In the conſideration wherof, they hauehave likened the prince in his gouernment, to an Archer or ſhooter,1. The Prince is like an Archer. 2. The people like an arrow. 3. The lawes to a bow. 4. The marke, to the common good. and the people to an arrow, the lawes to the bow, and the marke to the Common-good. For as needfull as is the Archer to draw the bow, and to direct the arrow from the ſame to the marke, ſo needfull is the Prince, to direct and order the people by the wiſedome of lawes to the common good. And as there, where wanteth either an Archer and a bow, the Arrowes are neglected, and the marke not pierced, ſo neither can the people be ordered, nor the Commonwealth maintained, where gouernment wanteth: for there neither vertue can be rewarded, nor euil deeds puniſhed, according to ye rule of iuſtice, the which ought in gouernmēt to be defended, but rather many anoies & huge incōueniences, which waite on diſorder, wil ſoone be ſeene, & wofully felt, to fall on that Common-wealth, on that people. Therefore, when Alexander was dead,Alexanders hoaſt without a captaine. Damades this conſidering, rightly compared his hoaſt vntounto that huge Cyclops, which hauing but one eye, loſt the ſame: and after that beeing blinde, hee ſuſtained many deadly ſtrokes or his huge bodie, Such:Eurip. Heming. De lege Naturae. is the inconuenience that enſueth Anarchies and want of gouernment: this alſo that Greeke Poet perceiued, and therefore wrote thereof thus:
There is not ſeene a greater ill,
then Anarchie: for ſhee doth ſpill
VVant of gouernment.great Citties, and doth caſting ground
whole families, and all confound.
In warres ſhe makes the Daſtards flie,
But contrarie, moſt reuerently,
to yeeld to rule, and lawes or dain'd
brings health to them, who elſe be pain'd.
Therefore the Prince, for this good end,
ought true obedience to defend.
And as thoſe ancient wiſe men hauehave holden the magiſtrates to be both profitable and neceſſarie for the Common-wealth,VVho were taken for good men among the heathen. and thought it conuenient and neceſſarie that they ſhould bee honoured and obeyed: ſo alſo they eſteemed them onelyonly for good Citizens and honeſt perſons, who yeelded themſelues obedient to the Princes and lawes. Thereof ſaid Sophocies, foreign, that is: It is the parte of a good man to bee obedient to the Prince and Magiſtrates. And thereof Horace propoſeth this queſtion: Ver bonus eſt quis? VVho is a good man? and aunſwereth himſelfe in this verſe. Horat. li. 1. Epiſt. ad quintum.Qui Conſulta patrum, qui leges Iuraque ſeruat. that is, He, who obſerues the Princes lawes, decrees, and rights.
3 And they (I meane the very heathen Philoſophers and wiſe men of yore) hauehave both obſerued and taught with no meane wiſedome, that Anarchie or want of gouernment, is worſe then a tyrannicall ſtate: VVant of gouernment is worſe then a tyrannicall State.for though a tyrannical State be both greeuous and vnprofitable to the people, yet as of two hard extremities forced on men, the greater ſhould be firſt eſchewed, and in lieu thereof the leſſe tollerated and borne;Ferre mine… ra vole no grauiora feram. ſo eaſier it is (in ſuch a caſe) to ſuſtaine one tyrant for order, then to ſuffer many tyrants to diſturbe all order. Thus ſayth the Poet, applicable to this purpoſe.
The meaner greefe would I ſuſtaine,
That I might flee the grater paine.
For indeede, where there is no Prince, no magiſtrate, no law, no gouernment,The Image of Anarchie. the vile ſhall preſume againſt the honourable, the boy againſt the ancient, and Homo erit homoni Lupus, One man ſhall deuour another: one neighbour will oppreſſe another:Plaut. in Aſmaria. a friend his friend, a brother his brother, with all kind of iniurie. There be newe lawes and decrees deuiſed eueryevery day, ſo many opinions as there bee heades, and ordinarie deſtructions of companies be daily ſeene. They who a little before were combined in friendly league, are afterward made foes, and they murther and kill one another: they which hauehave beene worthily honoured for their vertues, are nowe vnworthily caſt into obloquie and contempt: and they who were iuſtly contemned for theyr vices, are now vniuſtly honoured and aduanced with high and glorious titles, and much ſet by among men. Of ſuch a diſcorded State ſpeaketh Iſayah the Prophet in his third Chapter, verſe 2,Verſ. 5.6.7. wherein hee alludeth to the miſerable time of the Anarchie of the Iſraelites, then when there was neyther a King, Iudg. 2.11. & 21.25.nor a Iudge, nor a Prophet in Iſrael, and eueryevery man did not that which the Lawe of God and reaſon perſwaded, but that which ſeemed good in his owne eyes. Populus ſiue lege.In a word, this is that higheſt grade of the abuſes of the world, wherein the moſt wauering people, contemning the holy word of God, and all holy lawes, decrees, and good gouernment, runne headlong into the ſnares of preuarication and ſinne, in their erronious wayes, to their horrible deſtruction: the which, there is not any thing in the world can ſo ſoone haſten, as the want of lawes and gouernment, by the which Iuſtice is adminiſtred, and the people protected and preſerued. The ſame Prophet telleth vsus,Iſa. 5.5. that when the Lorde would deuour, treade downe, and waſte his ingratefull vineyard, that is, the houſe of Iſrael, and the men of Iuda, he would firſt take away the hedge thereof, wherewith hee had hedged it,The law is as an hedge: for as when the hedge is brokē downe, the vineyard is ſpoyled of beaſts: ſo are the people deſtroyed, when they hauehave no lawes to gouerne them. Verſ. 1.2.3. and breake the VVall thereof, with the which it was ſtrengthened: that is, hee would depriue them of thoſe good lawes, ſtatutes, and ordinances, which hee had giuen them by his ſeruant Moſes, and would deface the glory of the Temple, which was builded for the beautie therof, and take from them the right ſeruice of God, and his protection, whereof they were vnworthie. And thus he expoūdeth it, Chap. 3, where he ſaith: That the Lord God of hoaſts will take away from Ieruſalem and from Iuda, the ſtay and ſtrength, euen all the ſtay of bread, and all the ſtay of water, the ſtrong man, & the man of war, the Iudge and the Prophet, the prudent and the aged, the Captaine of fiftie, and the honourable, and the Counſeller, and the cunning artificer, and the eloquent man. The remouing away of theſe things, is the meane to diſorder, and ſo to deſtruction. For deſtruction and ruine followeth Ataxie, and diſorder, as Ataxie followeth Anarchie, and want of gouernment.
4 But I heare ſome to obiect. Chriſt (ſay they) hauehave ſaide in his doctrine,Mat. 5. To him that taketh away thy Cloake, giuegive alſo thy Coate: reſiſt not euill. Iudge not, condemne not: whoſoeuer will bee the Prince among you, let him be a miniſter and ſeruant vntounto all the reſt, &c. Ergo, Chriſt ouerthroweth gouernment, and polliticke obedience. Thus indeede when Iulian the Apoſtate heard of theſe wordes of Chriſt in the Goſpel,Reſ. Iulian the Apoſtate miſconſtrued Chriſts words. hee miſconſtruing them, did vtterly condemne & contemne the ſame, as naught and vnprofitable: for he thought that by this doctrine all pollitike order was confounded, that deſtructions of dominions was taken away from men, and that all Iudgements and deſerued puniſhments were by the lawe of the Goſpel vtterly aboliſhed: then the which, as nothing could be more noyſome vntounto the people, ſo is there not any thing in the worlde more vngodly and abhominable, then that a men ſhould imagine ſo vnreuerently, and conſtrue ſo peruerſely of ſo heauenly and profitable a Doctrine, as Chriſt in theſe words of his, hath preached and taught vntounto his diſciples. But becauſe Iulian had not the Spirite of wiſedome to vnderſtande Chriſt aright, as hee had the reaſon to conſider what inconueniences enſued the diſorder of Anarchie, therefore hee denounced his raſh and wicked cenſure againſt the Doctrine of Chriſt. And in this our time, that Atheiſticall Macchiauile hath ſchooled no ſmall companie of worldly men to doo the like. But it ſhould bee right farre off from Chriſtians to iudge ſo vniuſtly, and ſo meanely of the doctrine of the Goſpel, as that they ſhould imagine and conceit, that becauſe it hath pleaſed God to call them into the libertie of the Goſpel, therfore they are free from the cenſures of the politicall law and conſtitutions of princes, magiſtrates, and lawes. They that bee of this conceit are willing to take the libertie of the Goſpel,The libertie of the Goſpel doth not deliuer vsus from obedience to Princes, &c. but they deceiue themſelues and their followers in the vile abuſe thereof. It is moſt certaine that our Sauiour hath in his Sermon, ſpoken againſt raſh cenſures, and againſt the reuenge of the priuate iniuries of Brethren, in that ſence which Moſes ſpake, when he ſaid, Ye be brethrē, why oppreſſe ye one another? And hee ſpeaketh againſt them that ambitiouſly vſurped authoritie in the pride of their hearts, ouer their brethren, and would teach the effects of the louelove, which (as Peter ſaide) couereth the multitude of ſinnes. And he was farre off from that purpoſe (they dreame of) to deſtroy and abandon lawes, orders, and gouernments, either in the church,Chriſt came not to deſtroy the law. Se. cap. 11.4. or in the Common-wealth. And to take away that ſurmiſe out of mens mindes, hee ſayde plainely in the ſame Sermon: Thinke not that I am come to deſtroy the Law or the Prophets: I am not come to deſtroy them, but to fulfill them. Againe he ſaith: VVhoſoeuer ſhall breake one of thoſe leaſt commandements, and ſhall teach men ſo, Mat. 5.17.he ſhal be called the leaſt in the kingdome of heauen. Hee ſpeaketh of that law both politike and morall, which the Lorde gaue the Iſraelites by the miniſtrie of Moſes, the which wee are not to reiect, but as Chriſt, the Prophets, and Apoſtles hauehave taught to endeuour through faith in the merite of Chriſt, to obſerue to the vttermonſt of our power. For we are not iuſtified by faith to this ende, that therefore we ſhould reiect good workes,The end of our iuſtification. and folow after that which God in his law hath forbidden; but that henceforth wee expreſſe the light of our faith before men throgh our good works, eſpecially, thoſe which in the law of god are preſcribed. Among all the which, this is a chiefe dutie (next to the feate and honor of God) that men ſhould honour the Prince, the Magiſtrates, and them that be placed in authoritie, included within this, Honor thy father and mother. And this the Lord ratifieth when hee ſaid, Yeeld vntounto Caeſar, that which to Caeſar belongeth.
In this ſort, there be, which wreaſt aſide the true meaning of Chriſt,Iohn 8.11. The woman taken in adulterie, was not freed from the ſentence of the law. teaching that abſolution which hee gaue to the woman taken in adulterie, whom the Iewes had brought and ſet before Chriſt, and they would, that in the ſame the Lord ſhould abrogate the ſentence of the Iudge, and that penall lawe, according to whoſe conceite, then it muſt be, that neither whoredome, nor theft, nor murther, nor any other heynous tranſgreſsion of the lawes, ſhould be puniſhed by the miniſterie of the Magiſtrate. But they are much deceiued: for it is moſt plaine, that Chriſt abſolued not the guiltie woman from that temporall puniſhment, which the magiſtrate was to award her for her ſinne according to the lawe: no more then hee deliuered the Theefe which hung on his right hand, from his execution, though hee repented: but referring her and him to that puniſhment which the law awarded for their tranſgreſsions, he onelie abſolued them both from that eternall death, the which by their ſinnes they had iuſtly deſerued. As hee came not to breake, but to fulfill the lawe: ſo hee gaue this warrantice, that, rather heauen and earth ſhould periſh, then that one iote of the Lawe ſhoulde faile.
Saint Peter knowing well, what the will of his Maiſter was in this poynt, taught accordinglie,Submiſſion to the Prince and lawes. when hee ſayde: Submit your ſelues vntounto all manner ordinaunce of man for the Lordes ſake: Whether it bee vntounto the King, as vntounto the ſuperiour, or vntounto gouernours, as vntounto them that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doo well. And hee addeth a reaſon: For ſo is the will of God, that by well dooing yee may put to ſilence the ignoraunce of the fooliſh man. Lo, howe excellently Peter heere expoundeth his Maiſters doctrine? And of this minde was Paule, Rom. 13. Tit. 1.who, to the Romanes, to Titus, and in other places, writeth much of this Argument.
Agaynſt this power of the Prince, the Lorde forbiddeth anie man to riſe, reſiſt, or rebell, by this woorde in the Lawe (which Dauid alſo remembreth) Touch not mine annoynted, and doo my Prophets no harme. Pſal. The wrath of God againſt rebels, and ſeditionaries. Num. 16.22.32.And to witneſſe his diſpleaſure agaynſt ſuch as oppoſe themſelues to his ordinaunce, hee hath committed to perpetuall memorie the horrible deſtruction of Corah, with his complices, who indeede died not the common death of all men, nor were viſited after the viſitation of men: but, The grounde cleauing aſunder vnderunder them, the Earth opened her mouth, and ſwallowed them vp, and their houſes, their ſeruants and their goods, and they and all that they had went downe aliue into hell, and the earth cloſed vponupon them.
5 Theſe things if thoſe ſtraunge conceited heads coulde digeſt, and well weigh,Men be not borne to liue without lawes and gouernment. they woulde not bee ſo eaſilie carryed away, to bee of this brute minde, that men bee borne into this worlde, therein to lope at large without their limitted bounds, as the wandering Birdes which flie in the ayre: but they woulde conceiue and keepe in minde, that, as the nature of man is in no wiſe framed to that libertie, ſo the Lorde GOD (who hath created man alſo, hath ordeined him to liue in this worlde to his glorie vnderunder lawes and gouernment: and requireth that therefore hee bee ſubiect,Tit. 3 1. Rom. 13.1. firſt and principallie to his moſt excellent Maieſtie the King of all kings: and then next, that hee bee obedient vntounto Caeſar, or the King: that is, vntounto that chiefe power, which next vnderunder himſelfe hee hath preferred to all others, as his holy ordinance, to gouerne and tule men in that place of the world whervnto he hath choſen and called him by his grace, as himſelfe ruleth in heauen. This Maro entended when he compoſed this Monostich: Iupiter in Caelis. Caeſar regit omniaterris.Virg.
That is.
In heauen God, on earth the King,
Aye rules and gouernes euerie thing.
Thus therfore ſaith Peter (which he taketh from Salomon) Feare God, and honour the King. Pro. 24.21. 1. Pet. 2.17.That is to ſay. I woulde that (as it is meete and right) yee ſhoulde firſt feare God, honour God, worſhip God: and then, that yee honour and obey the King, the Prince, the chiefe Magiſtrate. This thing the Iſraelites obſerued for a time, and were therein happie, for the which Dauid omitted not to prayſe and glorifie the Lorde, who had in ſuch ſort prepared their hearts, as Chron. 29. And this, if our ſingular conceited heades coulde well perſwade, they woulde bee the more willing and readie, both to learne and to know wherein this Honour of the Prince conſiſteth, that ſo they might the better yeelde the ſame where it is due. But (alas) there bee of this kinde that diſdaine to heare and learne, for why, they know inough alreadie: well, let their owne conceites ſatisfie them then, and let them ſounde the depth of their owne errours to theyr owne woe. Howbeeit, for the ſakes of them that will either gladly heare againe, that which they learned and knew before, for their better confirmation and comfort: or that being ignorant therof, and would willingly learne, I hauehave thought good to compriſe the ſame in thoſe foure poynts, vz.
VVherein conſiſteth the honour. of a Prince.1 In reuerence, to the Prince.
2 In louelove, to the Prince.
3 In obedience, to the Prince.
4 In prayer vntounto God for the Prince.
1 Reuerence.Firſt it is meete, that wee affoord the Prince a iuſt eſtimation of our minds, with a worthie declaration of his or her honour. And to this wee bee perſwaded (among others) by theſe foure arguments: namely,Cauſes that moue men to honour Princes. firſt for that the King or Prince is the ordinaunce and power of God, who teſtifieth ſaying: Through me do Kings raigne, and Princes make iuſt lawes. 2. For that the Lord God himſelfe through the graces and power of his ſpirit, is preſent with thoſe Kinges and Princes, in their Parliaments, in their Councels, in their Congregations, in their great aſſemblies, in their places of iudgement: and hee is the principall power and iudge in the middeſt of them all, as ſayeth the Pſalmeſt, whoſe wordes are theſe: Elohim nitzab bayadath oel, bekereb Elohim iiſchpot, That is: God ſtandeth in the Congregation of God: in the middest of the Gods, Pſal. 82.1.(or Princes) he is the Iudge. And this teacheth, that as the authoritie of the King, or Prince (which the Lorde hath ordained, and beautified with that diuine title Goddes, is (indeed) a diuine authoritie: ſo the power of the Prince is Gods power, the coū cell is Gods councell, the Senate is Gods Senate, the Congregation, and the great aſſembly is the Lords: his ſeat is Gods ſeat, and his throne is Gods throne: God is there preſent, God ſitteth, God maketh lawes, God ruleth, God iudgeth, God ordreth all things after his will and wiſedome, howſoeuer the Princes abuſe their places, and the people conceit of their actions: therfore, he that doth rauerence to the Prince as to him whō the Lord hath ordained, placed and beautified, he honoureth God; hee that contemneth this ordinance contemneth God, to his owne deſtruction.The Prince careth for the common good. 3. Thirdly the Prince is to be reuerenced of the people, becauſe that hee watcheth, he warreth, he deuiſeth, he counſelleth, he prayeth, he careth, he endeuoureth euerie way to helpe, to benefite, to defende, to rule, and to make happie his people, euen then, when they doo ſleepe and take their quiet reſt, and are negligent and careleſſe, both of the common good, and of their owne ſafetie: verefying that rule of Homer, touching the dutie of a Prince.
Homer.O'uchrē pannuchion eudein boulephoron Andra:
That is,
The noble Prince it ill beſeemes all night to ſleepe.
This princely vertue hath beene worthily noted in the famous Iulius Caeſar, who therein immetated the noble Troian Aeneas, Virg. Aene. li. 1. & li. 10.of whoſe praiſe Virgil hath written at large: or rather that moſt victorious King Alexander, whom they of the olde time gratefully remembring, woulde ſay in their common talke of him, and his conqueſts, foreign,Claud. Mino. in Alciat Embl. 3. Pſal. foreign: that is, King Alexander became famous, not by idleneſſe and reſt: but by his bolde aduentures, hard labours, and actions. But beyond all theſe, the Kinglie Prophet draweth a moſt woorthie example of this vertue, from the King of all Kings, whom in that reſpect he calleth, The keeper of Iſrael, who (as hee ſayeth) dooth neither ſlumber nor ſleepe: to note his continuall care of his Church: in regard whereof, he deſerueth to be reuerenced of his Saints.
4 The Prince is as a father to his people.4 Fourthly, the King is to be reuerenced, for that he is created a Father vntounto his people, and to whom they bee as children: therefore they of yore called their Princes, Patres patriae, The fathers of their country. Now then, if it be iuſt and godly, that children do reuerence their parents: then is it a thing iuſt and godly, that the people do yeeld reuerence to theyr princes: but that it is both iuſt and godly for children ſo to do, not onelyonly nature and reaſon, but the law of God alſo, Exod. 20. teacheth and requireth. Therfore in right and all godlineſſe ought the Princes to bee reuerenced of their people. Howbeit,Ceremonies in reuerence of Princes. we muſt be verie heedfull, that our Ceremonies in this reuerence, be neither too many, nor too few, nor be ſuperſtitious: for if they be too many, they argue a ſeruilitie of the ſubiects, and a crueltie of the Prince. If they bee too few, they declare the ſmal regard and diſſoluteneſſe of the ſubiects towards their Prince: if they be ſuperſtitious, they ſhew forth more barbarity then true Chriſtianitie. Therfore in this thing the iuſt meane is to be obſerued in all godlineſſe,Plato. to declare a moderate gouernment, & a moderate ſubiection. This is that firſt point, wherein (as I ſayd) that honour of the King, or Prince conſiſteth.
6 The next point is LoueLove. And it is meete that we affect this diuine Ordinance next vntounto God,LoueLove the Prince. with that ſweet delectation of the heart, which taketh pleaſure in deſiring, and ioy in well vſing the thing deſired: which runneth by a deſire, and reſteth by a ioy: running to that, and reſting in this. It is not enough for a man to ſay I louelove, & I affect this or that …hing, except that he endeuor to expreſſe this louelove, this affection, by ſome external argument. The poet ſpeaking of the nature or vehement affection of louelove, writeth thus:
— For who can fire hide:—Quis enim celauerit ignem? Ouid.
VVhichWhich with the light bewrayes it ſelfe, and is diſcride?
page missing prouided by his maieſtie for the glorie of God, and benefit of the Common-wealth. It is not inough that the Prince by his power, doo defende and maintaine thoſe good Lawes, which hee together with his moſt prudent Counſellers hath inuented and prouided, and the which hee woulde that his learned and wiſe Iudges ſhould diſcerne and execute in Iuſtice, or moderate in equitie (as the thinges ſhall require) but that alſo his Subiects doo yeelde dutifull obedience, in the right obſeruation of all thoſe good Lawes accordingly.VVhereby obedience is diſcerned. And this vertue is to bee expreſſed by this, that men doo neyther grudge nor repyne againſt thoſe lawes: nor refuſe to yeelde and pay foorth all thoſe Tributes, Tenthes, Taxes, Subſedies, cuſtomes, and ſuch other duties, which are by thoſe Lawes exacted, and in good reaſon required of them: but that they doo with all willingneſſe and gladneſſe yeelde out the ſame accordingly. For as the Labourer is woorthie of his wages, ſo this cheefe Magiſtrate ſhould not bee defrauded nor denyed his right: who laboureth night and day by all wayes and meanes poſſible, for the preſeruation, defence, and ſafetie of the people vnderunder him: to whome therefore we ſhould bee no leſſe willing, then the people were in the time of Dauid, to contribute to him of theyr wealth and treaſures, towards the building of the Lords houſe. 1. Chro. 29. and ſo readie, as wee bee willing to hauehave our ſelues, our Wiues, our Children, and our goods preſerued and defended from our mortall and deadly energies. For, indeede, by theſe duties ſhall the State and realme be the better deſended, the godly on all ſides the better maintained in peace and tranquilitie, the noble Princes right worthily adorned, and the enemie both ciuill and forraigne the ſooner ſuppreſſed. And this ſhall wee yeelde vntounto in all dutie, the rather if wee wiſely conſider, that whatſouer wee ſhall yeelde vntounto our Prince in this caſe,VVe owe to the prince that which is required of vsus. Mat. 22.20. is rather a due debt then a gift. Therefore the Lorde ſaith, Yeelde to Caeſar, thoſe things that are Caeſars: Let the King hauehave his owne, Pay to the Prince, the Princes dutie.
But thou beginneſt to examine the lawes which the prince hath prouided,ob. Reſ.whether they be good or euill, and ſo doubteſt whether they ſhould bee obeyed or not obeyed. Indeed the lawes that be prouided are either good, or elſe they are euill: if they be good, then are they ſuch lawes as are either godly or profitable, either for thy ſelfe,Good lawes. or for the common-wealth, or for the whole Church, and to the glorie of God: and of theſe there is no queſtion, but that they ought to bee obſerued in all holy and godly obedience. And it is no ſmall happineſſe vntounto the people, to hauehave a Prince that prouideth thoſe Lawes: and no leſſe felicitie for a Cittie (as Xenophon once ſayde) to hauehave within it Cittizens, that are obedient to ſuch Lawes. And to ſuch a Prince, and of ſuch a people may it bee ſayde by them that wiſely conſidered thereof, with the Queene of Saba: Happie are thy men: happie are theſe thy ſeruants which ſtande euer before thee, 1. King. 10.8.and heare thy wiſedome. And bleſſed be the Lorde thy God which loued thee, &c. and made thee King to do equitie and righteouſneſſe.
Euill lawes.On the other ſide, if the lawes be euill, then are they greeuous and burthenſome either to thy body and wealth, or to thy minde and conſcience, being againſt the righteouſneſſe of God and his glory. If thoſe lawes concerne onelyonly thy body, thy goods, and outward man, they are to bee yeelded vntounto for conſcience ſake: for all theſe things, thou maiſt not thinke, but that the Prince hath power to command and take from thee, as his owne, neither are thoſe afflictions which come vntounto thee in theſe things, greater and more greeuous, then that hard affliction which the children of Iſrael felt in Egypt vnderunder Pharao: and more heauie, then that which Naboth ſuſtained in Iſrael vnderunder Achab and Iezabel: and more irkſome then that which Mephiboſeth ſuffered at the promotion of Ziba, vnderunder Dauid. And what did they? ſurely we finde it not recorded in the ſeueral hiſtories of theſe three ſeuerall perſons, that either the children of Iſrael rebelled or murmured againſt Pharao theyr king,Exo 2.23 24. in the diſlike of his Lawes (albeit they ſpeake angrily to Moſes in the heauy burthen of their double taſkes, when they thought that the rather by his meanes the king was exaſperated againſt them) but they daily obſerued his word in the accompliſhment of their taſked workes: or that poore Naboth reſiſted the word and law of King Achab though he granted not to ſell away that part of his inheritance,1 King. 21.3. which by Gods law he was forbidden to ſell away. Or that Mephiboſeth denied the worde of King Dauid, touching the diuiſion of his lande betweene himſelfe and Ziba: but hee ſaid vntounto the King:2 Sam. 19.10. Yea, let him take all, if the Kings pleaſure be ſo.
8 But yet, if the princes being wicked Idolatours, do make and prouide ſuch diuelliſh, vngodly, and ſuperſtitious lawes and decrees,Lawes againſt the glorie of God, &c. as tend to the diſhonour of almightie God, and the perdition of the innocent people of God, an horror to the conſcience, and a greefe to the mind of al good men: then is the caſe altred, for now not onelyonly nature, reaſon, and autenticall examples, but the word and warrant of God, teach men to beware that they obſerue not ſuch lawes. As the earth is ſet vnderunder the heauens, and man vnderunder God, ſo is eueryevery earthly kingdome ſet vnderunder an higher kingdome,Omne ſub regno grauis ore regnum eſt. Sene. in Thyeſt. tragaed. Act. 3. and all the Kings, Princes, and Potentates in the world, are ſubdued to the King of heauen, and he ruleth ouer all, in reſpect of the which, all others are to be ſet apart, as we ſee how in the preſence of the greater, the power of the leſſe appeareth not, as then, when the Sunne ſhineth bright, the light of the Moone is obſcured. Again,Eccleſ. 1. as al the Riuers yeeld themſelues and runne into the ſea, from whence they take their originall, and come by a naturall courſe, ſo it is, that all dutie ſhould be yeelded vntounto him from whom all dutie diſcendeth: that is to the Lord of heauen, the which Dauid gratefully remembred in his prayer to the Lorde, ſaying: 1. Chro. 29, 11. Thine O Lord is greatneſſe, and power, and glorie, and victorie, and prayſe: for all that is in heauen and earth is thine: thine is the kingdome O Lord, and thou excelleſt, as head ouer all: beholde, riches and honour come of thee, and thou raigneſt ouer all. Againe, All things come of thee: 1. Chron. 19.14.and that which came to vsus of thine owne hande, hauehave we giuen thee. And reaſon teacheth vsus, that it is much better for vsus to obey him and his commandements, with whome we ſhal dwell & liue for euer, then to rebell againſt him, & to keep his lawes with whom we can dwell and liue but a verie little whiles. In the due conſideration wherof, that wiſe and learned Philoſopher Socrates (though an Heathen man) being requeſted by his friendes to yeeld vntounto the Senate of the Athenians in matters of Religion, wherein he ſaw how far they erred from the holy worſhip of God: that by his obedience, that way he might eſcape the ſentence of death,Socrat. apud Plutar. anſwered them in theſe words. foreign (foreign) foreign. That is: O ye men of Athens, I do both reuerence and louelove you: howbeit, I will yet rather obey God, then obey you.
A notable ſaying of an Heathen, well woorthie to be embraced and obſerued of all Chriſtians.Eleazar. 2. Mac. 6.19. The like in effect wee finde of that holy Eleazar in the booke of the Machabees, who alſo choſe rather to die, then to tranſgreſſe the law of the God of Iſrael, at the commaundement of the vngodly tyrant.
9. But in the Canonical Scriptures we hauehave many worthie examples, among the which we preſently call to mind the Hebrew Mid-wiues in Egypt, The Hebrew Midwiues.who nothwitſtanding they did with their brethren, beare the heauie burthens of their daily taſks without denial, would not in this yeeld to ſhed innocent bloud, againſt the law of God: & to ſhew that in this they pleaſed God,Exo. 1.20. Moſes ſayth: That the Lord builded them houſes, Daniel.& proſpered them. Alſo we reade of Daniel, who notwithſtanding he was a true ſubiect to the King of Babilon in his Captiuitie,Dan. 6.22. as the Prophet Ieremie had before exhorted ye Iews to be, and praied for his peace: yet did he worſhip the Lord God contrary to the raſh & vngodly decree of the king: & to ſhew how wel he pleaſed the lord therin, he preſerued him from the power of the lions. Alſo Sydrach, Miſach, Sydrach.and Abednego refuſed to worſhip the Idol which the king had ſet vp in Babilon: & to witneſſe the Lords pleaſure therin, He ſent his Angel and defended them from the feruencie of the fiery ouē. For albeit,Ier. 27.8.9. that Ieremie had before exhorted thē to ſerue the king of Babilon, into whoſe hand the Lord had deliuered thē in his diſpleaſure, & Ezechiel had according to the ſame,Ezec. 17.13. perſwaded them to keepe their oath & promiſe of obedience to him: yet did neither the one nor the other of them giuegive them any aime to commit idolatrie, to prophane the glory of god, & to do things abhomiminable in that ſeruice. But rather, according to the contents of that epiſtle of Ieremy which Baruch copied our for ye children of Iſrael which were in Babilō, Darach. 6.4.5.this was their charge: Beware therfore, that ye in no wiſe be like the ſtrangers, neither be ye afraide of thē (that is, of their gods) when ye ſee the multitude before them and behind them worſhip thē: But ſay ye in your harts, O Lord we muſt worſhip thee. Therefore when Chriſt had ſaide,Mat. 22.21. Apodote. Yeeld ye to Caeſar that which is his: he addeth by and by, And yeeld ye that to God which to God belongeth. His meaning is that we yeeld to Caeſar only that wherof Caeſar hath right and power: as wealth, lands, bodies,VVhere of the King hath right. childrē, ſeruants, cattell, yea, & our mortall liues to do him ſeruice, without denial or grudge,1. Sam. 8.11. Neh. 9.37. if it be by Caeſar required: but yet ſo, as wee omit not to ſerue God: neither in this, may we cheefely honor and obey the earthly king, & then after that honor and obey god, he meaneth not ſo, for he teacheth not any ſuch thing:Mat. 6. Eccleſ. 8.2. 1. Pet. 1.13. but he teacheth that we firſt ſeeke the kingdom of god & the righteouſnes therof: before al other things: & that in the obedience of our princes we ſhuld order our ſelues ſo, as therin we might alſo obey God. And truely, when wee ſhall in theſe two poynts ſo wiſely concord, we ſhal ſoone perceiue how handſomely and worthily one grace will ſupport another, Sophocles.one vertue will defend another, in a moſt ſweete harmony and conſent.Men ought not to rebell or reſiſt the princes power But yet, this is to be noted, that as it is a thing repugnant to nature, that the members of the body ſhould riſe vp and annoy the head, wherein they perceiue greefe and imperfections: ſo vnnaturall is it, yea, and againſt all law and reaſon, that the ſubiects ſhould be in armes againſt their lawfull Prince, or rebell, or reſiſt his power, notwithſtanding that he be an euill Prince, and his lawes are euill alſo. This intendeth the Apoſtle when he ſayde: He that reſiſteth the power, receiueth to himſelfe damnation: and that iuſtly, becauſe he reſiſteth the Ordinance of God. For though the Lord in his anger giueth ſuch kings ouer the people, as being wicked, may be ſcourges vntounto thē for their ſins, (as Elihu ſaid to Iob: Iob. 34.30. 2. Sam. 8.The Hypocrite raigneth, and the people are ſnared) yet muſt they eſteeme him the Lords ſeruant in this place, and yeelde to him that which to a prince appertaineth. We hauehave of this a notable example in Dauid, Dauid obeyed Saule. 1 Sam. 24.6. & ca. 26 1…. 2. Sam. 1.14.who notwithſtanding he was hardly handled of Saul that vngodly king, whom hee knew that himſelfe was to ſucceede in the kingdome: would not (for all that) ſtrike him, nor oppreſſe him, albeit he had diuers opportunities offered him. And his reaſon was, for that Saul was the Lords annointed, his power was of God, and Dauid (as yet) was not a King, The Iſraelites ver… commā ded to ſerue the king of Babilon.but a Subiect, owing dutifull obedience to Saul whom he acknowledged for his Lord and King: and in conſideration thereof, when Ezechiel ſaw how little the Iſraelites regarded this, after the king of Iſrael had giuen his oath to the King of Babylon, Iere. 27.8. and 29, 7. Bar. 1.11.12. Eze. 17.13whom he was thenceforth to ſerue as a ſubiect, according to the words of Ieremie: hee verie ſharpely rebuked him and them, ſaying: Shall he proſper? ſhall he eſcape that doth theſe things? or ſhall he breake the couenant and be deliuered? As if he ſhould aunſwere himſelfe, no, no: hee ſhall neither proſper, nor eſcape an heauie iudgement, that breaketh his alleageance, and rebelleth againſt his lawfull Prince.
10 But I heare ſome ſay, what is this? What, may wee not obſerue an vngodlie decree? nor yet reſiſt ſuch lawes? nor withſtande the power of them that prouide them? What then? May wee neither ſpeake nor write agaynſt ſuch lawes in the high diſlike of them? No doubt, although wee neither obſerue them, nor reſiſt the power of thoſe that prouide them, yet may we lawfully ſpeake or write againſt vngodlie lawes: howbeit,How men may ſpeake againſt vngodly lawes. with ſuch reuerence and modeſtie before ſuch perſons, in ſuch times, in ſuch places, and with ſuch wiſdom, as that thereby the people bee not incenced nor moued againſt the Prince, the Magiſtrates, and them that be placed in authoritie: yea, and ſo, that not ſo much as anie little occaſion be therby miniſtred to ſchiſme in the Church, or Sedition among the people. But yet the redreſſe and reformation of thoſe thinges muſte wee commit vntounto the King of all Kings, who vponupon the heartie prayers of the people,Men ought to pray to God for redreſſe, and not to rebell. will take the matter into his owne hande: wee ought to deſire his diuine Maieſtie to reſpect the miſerie of his people, to maintaine his owne glorie, to turne the hearts of Princes, that they bee moued (with Ahaſueroſh) to reuoke all vngodlie lawes and decrees, and with that noble Cyrus) to encline the heart of Zorobubel, and the people of God, to further the building of the Citie and houſe of God. And if this preuaile not, let vsus then arme our ſelues with patience,Chriſtian patience. that ſpirituall and diuine vertue, which the Lord ſo much cōmended and enioyned to his Apoſtles and Diſciples, by the which the godlie do beare with quiet minds, & thoſe croſſes and afflictions which the Lorde ſhall lay on their ſhoulders, knowing well, that God is faithfull, and will not ſuffer them to bee tempted aboue that they be able,1 Cor. 10.13. but will giuegive them the iſſue with the temptation, that they may be able to beare it. In this ought we to poſſeſſe our ſelues, howſoeuer we be dealt with for the Lords cauſe, eſpecially by them that bee placed in authoritie,Exod. 22. and Not in anie wiſe to raile vponupon the gods: That is, the Princes and Magiſtrates,Eccles. 10.10. 2 Chro. 24.22. Ierem. nor to wiſh the King euill in our hearts. In this ſort did Zacharias, and Ieremie behaue themſelues. Thus Chriſt Ieſus, when his time was come, yeelded himſelfe to the Emperors power, as he was a man, & ſharplie reproued his ſeruant Peter, for that he drew his ſword, with a purpoſe to reſiſt: adding to the ſame,The iudgemēt of ſuch as reſiſt their Princes. He that ſtriketh with the ſword, eſpecially in ſuch a caſe, to rebel, or reſiſt, or oppreſſe the Princes power, Shall periſh with the ſworde. That is, He ſhall not eſcape his deſerued iudgement in his due time, as a perſon both hatefull to God, & vnworthie to liue among men. And thus alſo that cōſtant Protomartyr Stephen, patiently endured the rage of his perſecutors,Act. 7.60. and omited not to pray for them, after the example of his Lord and maiſter Chriſt. Theſe be patterns for vsus to folow in all godlineſſe, chieflie in this point of obedience to Princes and lawes.
12 Finally, it becommeth vsus Chriſtians to declare the high honor of our Princes,Pray for the Prince. in wiſhing wel vntounto them, and in hearty & godly praiers to the lord God for them, without wrath or reaſoning. If we know the Prince to be euil and wicked, we muſt deſire the Lord to conuert his heart, and to conforme him to the rule of his holy law in all things, as it is before ſaid: & in this law to grant him peace and proſperitie, to his glory, and the ioy of the Church. If the Prince be good and godly, adorned with the right princely graces and vertues, as whom we may perſwade that the Lord God in mercy hath annointed and exalted for the good of his people, and defence of his cauſe: let vsus vsus not forget nor omit to bleſſe & praiſe the Lord for this chiefe benefite, as the people did in the raigne of Dauid, 1. Chro. 29.& let vsus beſeech his moſt high maieſtie, to encreaſe yet more and more, and to cōtinue thoſe his diuine graces and bleſsings in this princely perſon, with the greateſt proſperity & happineſſe.1. Tim. 2.1, 2, 3. To this dutie S. Paul was moſt careful to exhort, & would that Timothie ſhould be no leſſe carefull to moue and perſwade the people to the ſame. And this is indeed a generall doctrine, yt men ought to pray for, and wiſh well vntounto thoſe powers which the lord hath ordained & placed ouer thē.Ier. 29.7. This was Ieremy his coūſel to the Iſraelites now going into Babylon, Ye ſhall pray for the peace of Babylō. And he addeth a reaſon. For in the peace thereof your peace conſiſteth. Ier. 20.7. And ſo wrote Baruch in a booke to the Iewes: Pray for the proſperitie of Nabuchadonozor King of Babylon, and for the welfare of Balthaſar his ſonne: Bar. 1.11. And hee addeth the reaſons therof, as Verſ. 12. And to perſwade the ſooner to this dutie, Paule alſo addeth to his exhortation two mightie Arguments, the one he taketh from the end of this ordinaunce, ſaying: That wee may lead a quiet and a peaceable life, in all godlineſſe and honestie. The other, hee taketh from the equitie and goodneſſe thereof, ſaying: For this is good and acceptable in the ſight of God our Sauiour. The former Argument containeth three neceſſarie fruites of a good gouernment: namelie, Argument. 1 Firſt, a peaceable life: for the ſworde is committed to the Prince to conſerue the common peace and Argument. 2 tranquilitie in the vſe of iuſtice. Secondlie, the conſeruation of pietie: for the Prince defendeth and maintaineth the right Religion, and feare of God Argument. 3 in the Common-wealth. Thirdly, the regarde of publike honeſtie among the people: for hee prohibiteth them from running into thoſe barbarous and beaſtly demeanours which defile men, and deface the beautie of good order; and he draweth them to that modeſtie and moderate behauiour, which beſt Argument. 2 beſeemeth men. The ſecond argument hath alſo two branches. Firſt, It is good: that is, right and lawfull. Argument. 1 Next, It is Acceptable and pleaſant vntounto God. And Argument. 2 this confirmeth the former argument in this ſort: It is good and acceptable to God, not onelyonly that men lead a quiet life in all godlines and honeſtie, but alſo that they pray vntounto him for Kings, and for all them that be placed in authoritie, that by their miniſterie, this peace, this godlineſſe, and this honeſtie, may be defended and maintained. And that ſentence folowing may not amiſſe be taken to belong vntounto the premiſſes: namely, That God will hauehave all men to be ſaued, and to come to the knowledge of the truth. The end of a good gouernment.Which (beſides the large merciemercy and good will of God to all nations, ſexes and degrees of perſons therein declared) teacheth the end of a good gouernmēt: which is, to preſerue and ſaue the people, & to draw them to the knowledge of the truth, by the conſeruation and defence of the right faith and religion. Well then, if by the help and miniſterie of this ordinance, we hauehave the right peace maintained, godlineſſe conſerued, honeſtie regarded: If it be a thing ſo good and acceptable to the Lorde, and if it be the will of God by this meane to preſerue his people & nurture them in his feare and religion, let vsus acknowledge and remember, that of them alſo the people ſhould hauehave a cheife care and regard, that they ſhould not only reuerence them, louelove them & obey them, but alſo pray for them, & wiſh them euer al proſperitie.
13 The verie heathen people thought this alſo to be iuſt, godly, and conuenient, that the people did yeeld this poynt of honor and gratitude vntounto them, on whoſe peace and proſperitie they conſidered the peace and proſperitie of the common-wealth to depend, perſwading that the King or prince was no leſſe ſtay to the people,The Prince is to the people, as the foundation to an houſe. then the foundation of an houſe to the ſame houſe, on whom they leane and reſt themſelues, and the which being taken away from them, they ſoone fall down and periſh.Baſileus. Therfore of the Greekes, a King was called foreign which is a worde compounded of foreign, a foundation, or ſtay: and foreign, the people: as, The foundation and ſtay of the people. In the like ſenſe, the Princes were by them called foreign, The Paſtours or ſhepheards of the people. For as the paſtour is vntounto his flocke; ſo is the Prince vntounto the people: but the Paſtour feedeth, ſalueth, keepeth, defendeth & preſerueth his flock, and without his ordinarie helpe and care the flocke periſheth. And hereof alſo, the Prince was called ſometime a Captaine, ſometimes a Biſhop, an Ouerſeer, or Lawkeeper. Xenophon.Neither thought theſe men that it was ſufficient for them, to hauehave good lawes prouided, except that alſo they had ſuch noble Princes, as were both willing and able to ſee them performed and kept accordingly.
14 Many ſuch arguments might bee to this purpoſe produced, were it not, that theſe before alledged enough, on the one ſide to diſſwade men (if they may bee diſſwaded) from that vnreuerend and monſtruous opinion which ſome in there vnquiet ſpirits hauehave conceiued of the Magiſtrates and lawes; and on the other ſide, to perſwade them (if it may be) to honour the Prince (being the Lordes holie annoynted, and chiefe head of the Church and Common-wealth next vnderunder Chriſt) with that reuerence, that louelove, that obedience, and thoſe Chriſtian prayers to the Lorde for the ſame, which are meete and godlie to be vſed: and that withall, they woulde eſteeme of thoſe good lawes and godlie conſtitutions, which are made and prouided for the aduauncement of the glorie of God, and for the benefite of his Church (by the heauenly wiſedome of the chiefe ſeruants of his grace in the ſame) moſt gladly and dutifully, without murmur or vaine diſputations.