A Preparative to Contention, Book · Chapter 13
CHAP. XIII.
Sedition is a vile and noiſom thing. EueryEvery good man knowing the daunger thereof, doth wiſely flie and eſchue it.
IT is too true, and a thing too often proued, and the griefe of the tryall likewiſe felt in all ages: that as ambitious heades hauehave much diſquieted the peace and tranquilitie of the Church with moſt perillous Schiſmes: ſo ceaſe they not to enhazarde the ſafetie of our eſtabliſhed Common-wealth with manie high contentions, diſcordes, and noyſome Seditions. And I feare much (indeede) that they hauehave alreadie pearced ſuch deepe wounds, as they ſhall bee neuer able to bind vp and recure: neither can their owne wiſedome, or anie their beſt deuiſes finde out howe to ſtoppe or preuent the manifold inconueniences enſuing the ſame. For, the beginning of ſtrife (as Salomon thereof ſayde) is as one that openeth the waters. Prou. 17.14:That is to ſay:A fit compariſon. Euen as the waters (which were ſometimes bound and encloſed in ſome veſſels, or within ſome bankes) are now let to runne out, and cannot be reſtrained from fleeting abroade, nor gathered togither againe by him or them that ſo let them to runne foorth: ſo neither can thoſe ſtrifes and contentions bee appeaſed, nor the inconueniences of the ſame ſtopped, or remedyed by thoſe ſeditious perſons who hauehave broached the ſame. Therefore Salomon counſelleth, Before the contention be medled withall, leaue off. This is good counſell for them which hauehave not yet warmed their handes at thoſe furious fires,Pro. 28.25. Minſinger de ſedit. C. which proud ſtomacks enkindle among men. As this is an vniuerſall argument, that Ambitious perſons do ſow the ſeedes of diſcord among the people. So it is moſt certaine, that Seditious perſons doo ſeeke onelyonly euill, Pro. 17.18.as Salomon ſaith. For Sedition bringeth after it calamitie (as Euripedes ſaid) yea, Sedition bringeth after it deſolation. For ſhe diſsipateth and throweth downe the ſtrongeſt Caſtels, Cities and kingdomes. And this was proued of old in that memorable example of the builders of the Tower and Citie of Babel, Gen. 11.8.9, 10.who ſoone after the diuiſion of their languages, left off to built the Citie, which thereon fel to ruine, and themſelues were ſcattered abroade on the face of the earth, to bee for a perpetuall document to all the poſterities. But let vsus yet a little conſider the nature of this hurtful vice with her effects and fruits, and thereby loath and contemne her, as the good citizens are heedful to preuent thoſe noyſome fires,The nature of Sedition. which riſe vp of little ſparkles, and burne manie houſes, to the dread and trouble of their whole Citie. Maro depainteth her thus:
Verg.— Ac veluti in populo cum ſaepe coorta eſt
Seditio, &c.
2 As, when in middes of mightie troupes
of men, doth oft ariſe
Sedition fell, the mindes of all
the vulgar ſort are madde:
The Torches frie, and ſtones be flung,
and furie forceth warre, &c.
And this Petronius, Arbiter amplifieth,Bul. in Act. 19. deſcribing this noyſome Sedition, in theſe words. Intremuere turbae, &c.
The Common people mou'd, then diſcord
with rough rented heares
Doth lift aloft her Stygian head,The Image of ſedition.
and in her face appeares
The bloud congeal'd, her ſtaring eyes
as weeping now are ſeene:
Her gnaſhing teeth their cankred filth
diſplay with gaping greene.
Her driueling tongue is ſwolne, about
her lippes the Dragons beene.
Yet more, within her torne attyre,
her bloudie hand doth make
The trembling light of life in breaſt,
with mortall daſh to quake.
Of this matter Luke hath ſet foorth to be ſeene a memoriall example, when he reporteth how thoſe Seditioners in Aſia behaued themſelues at the inſtigation of Demetrius the ſiluer-ſmith.An example o… ſedition. Acts 16.28.29. They were (ſaith he, Full of wrath, and the whole Citie was full of confuſion: and they ruſhed into the Common place, ſome cryed one thing, and ſome another: for the aſſembly was out of order, and the more part knew not wherefore they were come together. It is a verie dangerous thing to thruſt in ſuch vnneceſſarie and troubleſome opinions among the people, with whome (all wiſedome and counſell beeing ſhut out) theyr praue affections and furie beare all the ſway: and euerie one among them is haſtie to preferre the decree of his own mind, howſoeuer it be, and no maruel, ſeeing that like as in one water there appeares diuers faces, euen ſo, diuerſe men hauehave diuerſe mindes,Prou. 27.19. as ſaith Salomon: of them therfore the Poet thus aduertiſeth: foreign. That is, Truſt not the vulgar ſort: for they be diuerſly conceited.
Iſay. 9.18.3 The Prophet Iſayah likeneth Sedition to a fire among bryers and thornes: for euen as fire firſt taketh in drie and light matter, and afterward beeing enkindled,The fruits and effects of Sedition. entreth further & further vntill it burne and conſume the talleſt trees in the wood, and the ſmoke of the burning obſcureth the whole countrey. So, Sedition riſing of light matters, doth in the end conſume great peace, trouble many men, and bring endleſſe annoyes. Neither is the ſame vnaptly likened vntounto that freating Canker whereof Saint Paul ſpeaketh,Hoſ. 10.14. 2. Tim. 2.17. which had too deepely annoyed Himeneus and Philetus. Moreouer, the Prophet Hoſeah ſheweth the effects of this Canker and conſuming fire, when hee ſayth: There ſhall grow a Sedition among the people. All her ſtrong Citties ſhall be layde waſte, euen as Salma deſtroyed Bethardel in the day of battayle, VVhat is ſedition?where the Mother with the Children were daſhed in peeces. Therefore Sedition is defined not onelyonly a tumult, a diſſention of Citizens, a moouing vp of the people againſt the Magiſtrates of a deſire to change & ouerthrow the gouernment eſtabliſhed,Schaah. Schaon. or the lawes, but alſo (according to the ſignificatiō of the Hebrew word) A waſting, a deſolation, a calamitie, a ruine, a deſtruction, a caſting down headlong of any thing, eſpecially of families, Cities, ſtates, and kingdomes: for as concord and agreement is the ſtrength & maintenance of all families, cities, ſtates and kingdomes, ſo doth ſtrife and ſedition, diſpatch & ouerthrow the ſame. The Prophet Iſayah vſeth that word, where he ſaith:Iſa. 6.11. Reade alſo 2. Chro. 15.5.6 Vntill the Cities bee waſted without an inhabitant, and the houſes without men, and the land be vtterly deſolate: and the Lord hath remoued men away, and there be a great deſolation in the middeſt of the land. foreign.To this conſent the Greekes, which call Sedition not onelyonly foreign,foreign. that is: inteſtine and ciuill warre: but alſo foreign, which is Engliſhed, a cutting off, a diuiding in ſunder, a tearing abroad, a diuorcing, a chāging of a thing into that which degenerateth from kind: a diſſipation,Cicero. li. 1. de fin. & 3. Tuſc. Auguſt. de abuſ. ſaeculi. F. Petra. de bello ciuili. Puniſhment of ſuch. Com. ſuper decret: Cardin. d. 45. c. Seditionarii. an vndoing and diſſolution of a thing. All which are indeed the very fruits and effects of Sedition, which therfore is accounted a moſt peſtilēt thing amongſt men, a contention moſt miſerable, one of the abuſes of the world, and the greateſt of all humane euils.
4. In the due regarde thereof, thoſe of priſtine time hauehave decreed no mean puniſhments for Seditionaries. There was an ancient law, that ſuch ſhuld be either hanged on forks or gibbets, or caſt to wild beaſts to be deuoured, or baniſhed into farre countreys.Plutarch. Plutarch telleth of a kind of tithing of the ſouldiers, in an hoaſt which were ſeditious, that was,Neſtor. where eueryevery tenth man was taken out from the reſt and put to death. And that ancient Neſtor, which had liued a mans double age, and had had a ripe experience of theſe matters, cenſured ſuch a perſon in this ſort:
A wretched Exile, godleſſe wight, and runnagate be he:Homer. Iliad. 9.
That by ſedition, ciuill broyles, and warres procures to be.
So hatefull hauehave theſe thriftleſſe perſons beene after the iudgement of meere Heathen men, who by reaſon & common experience hauehave noted them to bee moſt vnprofitable to all Common-wealths, and that their practiſes did much annoy them at home, when bloudy warres abroade were not felt at al, nor ſcarce thought on. No leſſe execrable hauehave they beene eſteemed by them that knewe God by the light of his word.Prou. 6.16.19. Salomon placeth him that ſoweth Sedition among brethren or neighbours in the higheſt grade of thoſe ſeauē things which the Lord deadly hateth: yea, this is that (ſaith he) which his verie ſoule abhorreth. Neither is any place more fit for him that ſoweth ſedition betweene brethren or neighbors, then the Synagogue of Satan, for why? he is the child of the diuell, & not the child of God. For Chriſt ſaith, that Peacemakers ſhall be called the children of God: as they are indeed, and not the breakers and diſturbers of peace. And if they be the children of God, then muſt he which ſeeketh euill bee of the diuel. For he is againſt God which is not with God: and who are againſt God? euen the diuell and his children. But let vsus heare the cenſure of Salomon, touching the puniſhment of ſuch an one, he ſaith: A cruell meſſenger ſhall be ſent againſt him. Meaning indeede, that the Lord vſeth many meanes to puniſh ſuch kind of people.Prou. 24.22. He ſaith againe: The deſtruction of them that be ſeditious, ſhal riſe ſodainely, and who knoweth the ruine of them both: that is, who can tell what kind of deſtruction ſhalbe inflicted vponupon ſuch perſons, either by the Lord, or by the King, or by them both, againſt whom they hauehave tranſgreſſed by their wicked practiſes: for is is certaine, that whoſoeuer it be, they ſhall not eſcape puniſhment, and that no meane puniſhment. As in the fearefull deſtruction of Corah, Dathan, and Abiram, it is before declared. Moreouer,Act. 5.36. the learned Doctour Gamaliel) as we read in the Acts of the Apoſtles) citeth two notable examples, the one of Theudas, the other of Iudas Gallilaeus, two famous Seditionaries,Act. 5.36. which were both rewarded according to their deſerts, by the iuſt iudgement of God,Theudas and Iudas. and the miniſterie of his lawful ordinance. This Theudas beeing a witch, promiſed many things: hee gat vntounto him no ſmall rout of Spendthrifts, banckrupts, murtherers, theeues,Ioſeph: Antiqui. li. 20.4. and vngodly perſons, which oppoſed thēſelues againſt Lawes, magiſtrates, and all good men. But this fellow the Lord diſcomfited and deſtroyed by the hand of Fadus the gouernour of Iudaea, Idem. ca. 5. Item. li. 18. ca. 1.and they al which agreed vntounto him were ſcattered abroade. That Iudas Galilaeus, (which was otherwiſe called Gaulonites) had taken vntounto him one Saducus a Phariſee, and raiſed alſo great ſedition among the Iewes: he denied that tribute was due to the Emperour, which hee ſaid was nothing elſe but a perpetuall ſlauery of the Iewes. For this cauſe Cyrennius and Copinius comming from Rome into Syria, ſlew Iudas, puniſhed his confederates, and taxed the people,Luke 2.1. as Saint Luke reporteth it.
5 Theſe bee notable examples to teach vsus,VVe muſt not moue ſeditions vnderunder colour of reformation. that neither vnderunder the colour of Religion, diſlike of magiſtrates, and lawes, nor of any deſire of reformation of things amiſſe, wee contriue or moue vp any factions, ſects, diuiſions, ſchiſmes, ſeditions, wherby wee would reuolt from obedience to that power which God hath ſet ouer vsus, and vntounto the which he would that wee ſhould be ſubiect in feare. For God himſelfe is the reuenger of ſuch practiſes, and heapeth on ſuch perſons woorthie deſtruction, as vppon them that endeuour to ouerthow all good order, and deſtroy Citties, Kingdomes, people, and places, which without vnitie and concord cannot ſtand nor continue, as Chriſt himſelfe witneſſeth.
Cauſes to feare inuaſions.There is nothing (next to the diſpleaſure of God conceiued for ſinnes) cauſeth me to feare ſo much the inuaſion of the forraigne enemie vponupon our land, then this diuerſitie of mindes and mutuall diſſention. Neither is any thing more to be dreaded. Such an occaſion had the Infidelles gotten againſt the Romaine Empire, when the Arrians ſo troubled the Church with ſects & ſchiſmes in the time of the Emperours Conſtans and Conſtantius, to the greefe of that good father Athanaſius. The like opportunitie had Iulius Caeſar to inuade this realme, when ye Troynouants enuying the ſtate of Caſſibelan the king of London, as domeſticall traytors, opened a gap to the ruine of the Realme. And whatſoeuer haſtened the ouerthrow of that famous Hieruſalē, in to whoſe gates the kings of the earth, & al the inhabiters of the world would not hauehave beleeued, Veſpaſ. & Titus hoſ. 10.14. Lam. 4.11that the aduerſary and enemy ſhuld hauehave entred? Such fruits hath ſedition, which permitteth neither quietneſſe in mens minds, nor peace in their houſes, nor ſafety within the ſtrongeſt wals of their Cities,Hoſ. 10.14. nor any long proſperity, peace, and continuance of kingdomes.
6. Of this inconuenience feared the high prieſts & Phariſees, when they heard that Chriſt in his doctrine had ſaid,Mat. 10.34.35. Luke. 12.51. That he was come not to ſend peace on the earth, but a ſword, and to ſet variance betwixt the father and the ſon, the mother and the daughter, and to cauſe enmitie betweene them of one houſe. And therupon he was falſely accuſed to them, that hee was a moouer of the people, and a perſon ſeditious: they thereon reſolued and concluded againſt him: If wee lette him eſcape thus, all men will beleeue in him, the Romanes will come, Ioh. 11.48.and take both our rowme and the people. I produce not this example as though I allowed of their reſolution, touching the doctrine and dealings of Chriſt, (for they beeing carnally minded, and of a corrupt iudgement concerning the things of god, miſtooke him, wreſted his words, & cōſtrained al things peruerſly againſt him, & therfore they could not auoid the determinate inuaſion & their deſtruction in the time of their viſitation, notwithſtanding yt they killed him: but rather, beeing themſelues ſeditious indeed, & breakers of the true peace, they drew worthy vengeance on their owne heads.) OnelyOnly by the true vnderſtanding of this place, I would preuent them, that are ready to take from thence an obiection. But in very deed, if Chriſt had not bin the fal and riſing again of many in Iſrael, How Chriſt came to ſende a ſword, yet he was not ſeditious.the ſigne that ſhuld be ſpoken againſt, & that only Meſſiah & ſauior which reſtored man to that true peace & louelove of god, from the which theſe degenerated Iewes, were ſo farre eſtranged through their owne malice: but had bin a troubler of the common tranquilitie, & a ſeditious perſon (as they falſely iudged of him) thē their reſolution & ſentence had ſauoured of wiſdom & good policie (ſeeing that ciuil controuerſies, motions, & ſeditiōs, drew on ſo many noiſom incōueniēces) but they knew not what was ye right end of Chriſt his cōming into the world. Neither knew they the time of their viſitation either in grace and mercies, or in wrath and iudgements: and that which pertained to their peace. indeed was hidden from their eyes. And as for that moſt excellent propheſie of Iſayah touching Chriſt and his office (ca. 11,Luke 19.42. Iſay 11.2.3.4.5.) they neuer rightly vnderſtood the ſame, being ſo cruelly minded.
The ende of Chriſts comming.7 Chriſt came not to prouoke the Subiects againſt their lawfull Princes, as Chorah did: nor to moue the Commons againſt the Magiſtrates and lawes, as Theudas did: nor to ſow diſcord among the children of God. Hee was no ſeditionarie. The Cryer in the wilderneſſe would not ſo much as contrarie his owne voyce: the King would not ſo oppoſe himſelfe to his Embaſſadour, who (as Malachie propheſied,Mal. 4.5. Luke 1.16. Turned the hearts of the fathers to the children, and the diſobedient to the wiſedome of the iuſt men. Chriſt came to call ſinners to repentance: to ſaue them that were loſt: to bring peace: to preach peace to his people: to recouer that which was taken away: to redeeme them whom the diuel had captiued: to gather together in one thoſe which were ſcattered abroad, & ſo to preſerue thē: contrarie to the nature of ſedition, which diuideth, diſſipateth, & deſtroyeth.Iſay 11.4. Now againſt this the diuel (being the prince of the maligne world, with high bluſtering windes rageth the world (beeing by him moued) with many ſwelling waues ſtirreth, and the fleſh (which he alſo ſuggeſteth) with many a luſtfull attempt, is diſordred. And ſo euerie of theſe enemies make no ſmall adoe, to retaine and hold faſt thoſe in the bondage of ſinne, death, and damnation, whom Chriſt came to ſet at libertie, and to reconcile to God.
The Chriſtian warfare is Spirituall.Againſt thoſe peſtilent enemies of mans ſoule, Chriſt encourageth them that be deliuered to ſtand faſt, beeing furniſhed with all the Armour of God, in regard of whoſe ſeruice and glorie, they muſt be wel contented to forſake father, mother, wife, children, brethren, ſiſters, and all that they hauehave, yea, they muſt cut off their right handes, put out their right eyes, which are offenſiue to them, or that hinder them in this ſeruice, and take vp their croſſe and follow Chriſt their Captaine. Neither could this diuine office of our Sauior be otherwiſe performed but by binding of that ſtrong man which poſſeſſed the houſe, by treading on the ſerpents head,There is no concord betweene good and euill. and by caſting out the Prince of this world frō his vſurped hold: and that the people of god being ſo recouered by his might & mercy, and gathered togither by his word, might be ſeparated and kept apart from the power of darknes, betweene the which & the kingdom of Chriſt there hath bin, there is, and there ſhal be continuall warres, and enimities, as naturally between the woman and the ſerpent: her ſeed, and his ſeed: betweene light and darknes, Chriſt and Belial. This is that ſpirituall warfare, ſo much ſpoken of by the holy Ghoſt in the Reuelations of S. Iohn. This is the ſword which Chriſt ſendeth on the earth.
8 Howbeit our Sauiour both cōmandeth,The doctrine of Chriſt teacheth louelove. and by his own example cōmendeth vntounto his apoſtles and diſciples, patiēce peace, cōcord, louelove, as the recognizance of his ſeruants, ſaying: By this ſhal al men know that ye are my diſciples, if ye louelove togither as I hauehave loued you. And he yeldeth another reaſon therof in this, that he calleth them ſometimes his freends, and his brethren. True louelove & peace apperteineth to true friendſhip, and it is both good and comfortable for brethren to dwel togither in vnity: but diſcord, cōtentions, wars among ſuch ſeeme moſt monſtrous, vnnaturall and hatefull, as not onelyonly the worde of God, but alſo the verie heathens teach. By argumēt, Abraham perſwaded his brother or coſin Loth, to concord & peace. VVe be brethren (ſaid he) let there be no controuerſie betweene thee and me, thine and mine. The ſame argumēt vſed Moſes to the two Iſraelites that cōtended, Ye be brethren, why contend ye ſo? And Ioſeph hauing dimiſſed his brethren from Pharaos court towards their own country,Gen. 45.24. charged thē, not to fall at variance on the way.
Rom. 15.5.6.Moreouer, Paul writing to the Romanes, willeth them (as friends and brethren) to be like minded after the example of Chriſt Ieſus, that they all agreeing togither, might with with one mouth praiſe God. And he aduiſeth them, that If it be poſsible, they liue quietly with all men. Alſo he counſelleth the Philippians, whō he calleth brethren, Phil. 2.3.to be all of one mind, hauing the ſame louelove, being of one accord, and of one iudgement, that nothing bee done thorugh cōtention, or vain-glory. S. Iohn hath ſaid much of this argumēt. And the wiſe man aduiſeth wiſely: My ſonne feare the Lord, and the king, and meddle not with them that be ſeditious. Prou. 24.21.Such is the doctrine of Chriſt.
F. Petrar. de bello ciuili. dial. 7.4.9 Let vsus hearken vntounto theſe words of the wiſe, and beware that we be not partakers with them, which either by miniſtring of matter, or by blowing of the coles, maintaine ciuil diſſentions & diſcords amōg brethren, neighbors, chriſtians: for many men vnaduiſedly do perpetrate & commit that, wherof them ſelues do complaine, but all too late, and do bewaile that woūd (as pearced by others) which they them ſelues hauehave made with their own hands. Many men hauehave bin burned in the flames of their own fiers. Let vsus therfore caſt away this kind of diuerſitie, & once begin to will one thing: then ſhall the peace of the mind be both ſound and vnmoueable, and we ſhall agree and liue in peace. Otherwiſe as cōtrary & corrupt humors in gender the feuer of body, ſo cōtrarie affections breed the feuer of the mind, which is ſo much the more perilous then yt of the body,Vices ſtriue one with another: but vertues are knit togither in concord. by how much the mind is in all nobleneſſe preferred to the body, & eternal death more terrible then the temporall death. We ſee how vices ſtriue one with another: but vertues are euer knit in concord togither. Let vsus therefore through louelove embrace vertue, and not commit our ſelues through diſcord as thrales to vnthrifty vices. Let vsus not go about to rent in peeces the ſeamleſſe coat of chriſt, but endeuor to eſchue al diſdaine, grudge, murmure, enuy, contentions, ſeditions, & embrace that louelove which Chriſt cōmādeth to his diſciples, and which his holy Apoſtles, Peter, Paul, Iames, & Iohn, hauehave with ſo many praiſes commended to the whole church of Chriſt.The commendation of louelove For this is that right and chriſtian vertue, which properly noriſheth concord, keepeth things cōpounded,Greg. hom. 11 conioyneth thē that be diuided, as ſaith Gregory. This is that which (as ſaith Caſſiodore) is ye death of offences, the ſtrength of thē that conētd, the victory ouer vices,Caſſiod. ſuper Pſal. the cōcord of minds, the ſociety of the elect: which faith conceiueth, where vntounto hope runneth, and the fruit of al good things ſerueth. To be ſhort, this vertue (ſaith Augu.) is the root of all good. Super Iohn.Therfore when Chriſt had preached that in the louelove of God & our neighbor, was contained the whole law & the prophets: a certaine Scribe replied and ſaid: VVell maſter, thou haſt anſwered right, for there is one God, and there is none other but he: & to louelove him with al the hart, Mat. 22.40. Mark. 12.33.& with al the vnderſtanding, and with all the ſoule, and with al the ſtrength, and to louelove a mans neighbor as himſelfe, is greater then all the burnt offerings, and ſacrifices.