74. The one & twentith Chapter. Of Troubles and Sedition: further of

The one & twentith Chapter. Of Troubles and Sedition: further of the suffering of Tyrannie.

¹ IN times past euen Christ himself was accused of seditio~: so was Paul, & in a maner all the holy men, & Preachers of the Gospell. And in the first times of Christianitie, all dammages and calamities were ascribed to the Church, as it sprang vp. And when Christian Religion was receiued by Constantine the Great and published throughout the Romane monarchie, that did the Ethnicke men iudge to be the beginning of the decaie of the Romane power, and that the same was afterwarde brought lowe by no other meanes, but because the worshipings and superstitions of their fathers being cast aside, Christian Religion had béene brought in. Wherefore Augustine, and verie manie other Ecclesiasticall writers, wrote noble Apologies and notable bookes of that matter. Ahab saide that Elias troubled Israell. Which saying is Metaphoricall, because to trouble is nothing else but to mingle and confound the lowe with the high and the vppermost with the nethermost. ² And that is plainlie perceiued in a vessell wherein is contained liquor of diuers partes, I meane of thicke and of thinne: There the thinner occupie the higher places, and be more cleare, and which may be better séene through: but all the dregges and thick things séeke the bottome, and there lie being pressed downe. But if any man shall stirre them and raise them vp aloft, all is said to bée troubled, for they thicke and are made muddie. From hence is taken a similitude both vnto the Common weale and vnto the Church: Where, when superstition and corrupt Religion, which ought to lie oppressed, is had in honour and florisheth, and on the contrarie part pure and sincéere godlinesse disturbed, now are all things confounded and troubled. The verie which thing happeneth, where honest and wise men are despised and reiected, and the vngodlie and foolish haue the gouernment of things. By this meanes therefore, as well y e common wealth as the Church is troubled. But when this happeneth, the opinion of the godlie and the vngodly is not alone. For the vngodlie thinke y t the matter goeth then wel when euill things doe florish. Contrariwise holy men indued with true iudgement, estéeme those thinges to be troubled, and iudge things then to be quiet and well ordered, when iustice and holinesse are helde in reputation, and when impietie and naughtinesse, as they deserue, are reiected.

2 When Ahab laide vnto Elias charge the troubling of his Kingdome, it séemeth that he had respect vnto two kinds of troubling: one Ciuill, and another Religious. For as touching godlinesse and worshiping of God, there was nothing more delightfull vnto a most corrupt king, than to promote Idolatrie, and to amplifie the same, as much as in him laie. But on the other side the Prophet Elias dealt in nothing more earnestlie, than to turne away the people from it, and to bring them to the worshiping of the true God Iehouah: And therefore Ahab said that he troubled Israell. The Ciuill trouble was, that the King would haue had his dominion to inioy the commodities of life, and to florish in wealth and abundance: but those good things were maruelouslie diminished and extenuated through want of Raine, and dryth of thrée yeares space: So as the common wealth was troubled, both as touching Religion, and also the necessarie helpes of this life. This in effect is the chyding of Ahab the King against Elias. But now must we consider how Elias behaued himselfe with the King. Doubtlesse he committed nothing vnworthie of a Prophet and legate of God. He dealt constantlie, ³ and with valiant courage defended he the ministerie of Gods worde. He humbled not himselfe at the Kings féete, he craued no pardon, neither did he promise that he would amende if he had doone any thing vnacceptable vnto him: not that he was proud or arrogant, but because hee sawe that this accusation did directly assaile the word of God, as though the disturbance had risen thereby. If hée had béene to deale in his owne priuate businesse, I doubt not but that he would haue vsed modestie méete for a godlie man, but to haue the estimation and dignitie of the high God to be impaired, he might not abide. Wherefore he aunswered: It is not I that trouble Israell, but thou and thy fathers house. ⁴ He vseth a contrarie accusation and returneth the crime vppon the accuser, that is vpon the wicked King. Neither must he be accused of insolencie, because (as Paule hath declared to the Galathians the 1. ⁵ Chapter,) Hee must bee taken accursed whosoeuer (although it shall bee an Angell) that teacheth otherwise than the gospell or truth of God sheweth it selfe. And if Angelles are not exempted, Kings also must not be exempted. Doubtlesse it behooued Elias to haue a great spirit, that hée should aduenture to oppose himselfe against a furious King. The selfe same thing also did Iohn Baptist shew, ⁶ who set himselfe against Herod otherwise a most cruell King. Helias addeth a cause why Achab & his ancestors troubled Israel: namely, for that they forsooke the true God, and who was the GOD of their Fathers, and contemned his commaundementes and lawes, seruing strange Gods. This he saith, was the originall fountaine and roote of disturbance. And for because this is a great matter, and that the knowledge thereof serueth verie much for these times, wherein the Papistes say, that we be the disturbers of the Church and the authors of sedition, and we in like manner returne vpon them that these euils haue sprung vp from themselues: it shall be verie necessarie for determining of the cause, ⁷ to speake somewhat herein as touching trouble or sedition. And what the worde of troubling signifieth, and from whence the translation was deriued, I haue expressed a little before. Now let vs come to a iust definition of the thing. ⁸ But first I thought it good to shew the Etymologie of that worde, namely Trouble. Vlpianus according to the opinion of Labeo in the Digestes, in the Title Vi fractorum bonorum, saieth in generall, that this worde Tumultus is deriued ⟨…⟩, that is, ⁹ Tumultuari. Cicero in the 6. Booke De Republica (as it is reported) wrote that sedition is a disagréement of men among themselues, when one draweth one waie and another another waie. The Gréekes call it ⟨…⟩ and ⟨…⟩. But the Authors of sedition and trouble, the Hebrewes call Hakerim, the Gréekes cal ⟨…⟩, & ⟨…⟩, that is, troublers. And thus much as touching the word.

3 But as concerning the true nature or definition, ¹⁰ Sedition or trouble belong to the predicament of Action. For they which make any trouble, doe it either by iudging of contrarie and diuerse things, or by vttering of the same, or else by perfourming of them by the worke it selfe. It is an Action (I say) not naturall but voluntarie, which is referred vnto vice. The next generall worde thereof is contention: Séeing in euerie trouble, men contend one against another. Vnder this generall worde, there may be reckened foure kindes. ¹¹ For the same happeneth either amongst many, or else betwéene one or two. If there be many that contend, those either bee kinsfolkes and néere friendes, or else they be forreiners and straungers. Plato in the 5. Dialogue De Republica saieth, that the Gréekes be kinsfolkes and friendes, and the straungers he calleth Barbarous. If wee shall contende with such men, he thinketh it to be warre: but when the Grecians fought among themselues, that he said belonged vnto sedition. But and if the contention be about holie and religious things, that is commonly called Schisme: ¹² but if a contention be stirred vp betweene one or two, then it is a braule, as the same Vlpian affirmed, according to the opinion of Labeo, in the Lawe before alleaged. Neither will they haue it to be a trouble or Sedition, if two or thrée or foure contend among themselues, but as they say there must be a good manie. These be the chiefe kindes of contention. Howbeit of warre & brawling I will not now treate. But trouble & Schisme, that is sedition, aswell in religious things, as in ciuill things I will comprehend in one.

4 And forsomuch as Actions are woont to be knowen by the obiectes, that is, by the matter about which they bee occupied (as sight is knowen because it consisteth in the apprehending of light and discerning of colours: also hearing, because it admitteth soundes and wordes:) therefore must wee consider what doeth sedition or trouble, and about what things it is conuersant. We say that the same argueth a Priuation of two most excellent things: to wit, of Order and of vnitie. ¹³ Order (if we credite Augustine ) is a disposing of things like and vnlike, giuing to euerie thing their owne places. All things in the world be not equall and after one sort. But then are they said to be in order when they be well disposed, & obtaine places fit for themselues. And mens actions haue then an order when they are tempered to things according to their owne state and dignitie. Whereuppon Chrysostom excellentlie well wrote in the 23. Homilie vppon the Epistle to the Romanes: That God appointed amongst men manie differences of Rule and subiection. For we finde there be Maisters and seruants, Parentes and children, man and wife, Magistrate and subiects, Olde men and young men: but the Actions of men will not be set in order, vnlesse they be made agréeable vnto these and such like degrées. But this cannot be doone, vnlesse things be ordered according to the rule of the lawe. Wherefore séeing trouble is said to take away order, we perceiue that the same taketh away y e lawe, which is y e head and fountaine of good order. ¹⁴ For euen as God in the nature of mans bodie separated diuers members and placed them in maruelous order, ¹⁵ the head in the high top of all, and therein y e eyes like vnto windowes, vnder it he put a mouth to receiue meate, a breast to containe the inward partes which sustaine life, a stomacke for the digesting of meates, flankes, thighes, hammes and féete; which things being so set in order doe testifie the excellent wisedome of the Creator: But if they be confounded and set out of order, they make not a man but a monster: Euen so hath he in his lawes reuealed the waie and the measure whereby our actions may be rightly disposed and ordered.

¹⁶ 5 Furthermore, Trouble or sedition taketh away vnitie: For the mindes of Citizens are separated and maruelouslie drawen one from an other: And that is verie deformed and becommeth not a Commonweale. Wherefore Luke in the Actes of the Apostles minding to commend y e societie of the Christians, ¹⁷ saith: They were of one minde and of one heart. And this vnitie consisteth in cleauing vnto him, which aboue all thinges is one. He truelie is the true God, without whose feare and woorship, the true vnitie cannot be obtained, but all thinges remaine torne and rent one from an other. Wherevppon Augustine in his Sermon De verbis Domini, vppon the Gospell of Luke the 26. Chapter, intreating of those wordes wherein the Lord said vnto Martha, ¹⁸ But one thing is needefull, writeth: Giue one thing, and thou shalt haue the people, that is to say, well and rightlie ordered: take away one thing, and thou shalt haue a route. But a route, is nothing else but a rude vnrulie multitude. By these words we may gather, what is the true subiect of this priuation. For y e priuation standeth not by it selfe, nor hangeth in the ayre. The subiect thereof is a multitude or a companie of men, which is méete & apt to be set in order, or to be depriued thereof: And also to be truely one, or to be pulled one from an other. If this company be depriued of this order, the~ is it depriued of peace & tranquillitie, which chieflie standeth vppon these two thinges.

6 This definition of ours doe the wordes of Elias confirme, who minding to reprooue Ahab for moouing of trouble, said: ¹⁹ Thou hast forsaken God, which saying respecteth the priuation of vnitie, And his commaundementes, which maketh to the priuation of order: And thereby prooued him to be a moouer of trouble. Paul exhorteth vs to the retaining of those good thinges, and of those excellent habites, in manie places, but especiallie in the 1. ²⁰ Epistle to the Corinthians the first Chapter, saying: I beseech you brethren, (he speaketh to the multitude of Christians which was, or should haue bin the subiect of the order of vnitie) that ye all speake one thing, and that there be no Schismes among you, but ⟨…⟩, be ye knit together in one minde, and in one iudgement. He requireth a consent among the faithfull as touching the minde, and as touching wordes, so much as may be, and also as touching workes. But as touching workes (which here he séemeth not to touch,) he verie well sheweth in the second Chapter to the Philippians: ²¹ Be ye of one minde, agreeing together in one thing, dooing nothing by contention and vaine glory. A wholesome exhortatio~ doubtlesse, which hath respect vnto peace and vnitie. Also Pythagoras said: ⟨…⟩, the sedition of a Citie must be auoided.

7 If we séeke for the causes of this euill, ²² many may be brought. In the place now alleaged vnto the Philippians, Paul rehearsed two: Contention, which seemeth to signifie a readie inclination vnto strifes and debates: We ought not to obey corrupt inclination. Also a gréedinesse of glorie driueth many vnto that point, and likewise the desires of pleasures and gaine: but abooue all things a diuersitie of faith whereof Ierom spake writing vppon Matthewe in the x. Chapter, ²³ treating of these wordes, I came not to send peace, but a sworde: where he saieth that for the faith of Christ, the whole world is diuided against it selfe. Neither is there anie house, wherein there be not beléeuers and vnbeléeuers. And againe vppon the same Chapter, expounding that saying, Brother shall deliuer Brother, he saith, ²⁴ there is no faithfull affection of them, whose faith is diuers. Plato in the 4. booke De Repub. saith, that seditions arise, aswel through too much abundance as through too much scarcitie. For they which abound on euerie side with riches be of hautie minde, and contemne the poore in comparison of theselues. On the other side, the poore being despised are stirred vp against the rich, and one Citie is diuided into partes. This we know happened in the Church of the Corinthians, ²⁵ whereas the rich and wealthie, would not sit downe at meate with the poore, but they ioyned themselues to men of their owne degrée, and made daintie and gorgeous feastes among themselues, neither did they tarie for the poore: But the poore being contemned, tarried long and sate by theselues vsing most simple and poore fare. Thereby arose troubles and seditions: This (as saith Paul) is to eate anie thing else rather than the supper of the Lord. ²⁶ There might perhappes other causes also be brought, but those which we haue recited are the better. ²⁷ There remaineth [to speake of] the end, which (if we respect troublesome and seditious men) is to ouerthrowe and consume for their owne gaine sake, thinges that be well ordered. Wherefore Chrysostome vppon the 5. Chapter to the Galathians (expounding those wordes: ²⁸ If ye bite and deuour one an other, take heede least ye be consumed one of an other ) saith, that sedition dooth at lengh bring consumption and corruption. And he compareth the same vnto a mothe, which departeth not from the garment, vntill it haue consumed the same as much as it can. But if we haue respect vnto God, and demaund vnto what end he suffereth these thinges to be doone, we will aunswere: To the intent that they which be prooued, may in troubles and seditions be made manifest. And whereas they lay hidden before, they may now shine aboue others. Hereof hath Paul put vs in minde, in the first to the Corinthians, ²⁹ saying: It behooueth that heresies should be, that they which be prooued may be made manifest.

8 By these thinges which we haue now alleaged, the whole definition may be gathered, which standeth in the generall word, and in the differences, and comprehendeth all the causes: ³⁰ So as we may say, that trouble or sedition is a voluntarie action, whereby there is contention among manie, aswell touching ciuill thinges as matters of Religion. And there is brought in a priuation aswell of order, as of vnitie, by reason of the inclination of the minde to the making of strife, or for anger for receauing of an offe~ce, or for desire of glorie, or of pleasures, or of gayne, and most of all, for the diuersitie of faith, or else for too much plentie or pouertie, and that to the ouerthrowe of good ordinances, and that godly men may shine more and more by the occasion thereof. This is a verie full definition. I am not ignorant that other descriptions are commonlie vsed: as when it is said, that sedition is the violence and wrath of the people. But here onelie is touched the cause enforcing. It is also said to be sedition, when the people disagréeing come to hand strokes: whereby is shewed, that the same is no light motion but a vehement, which draweth the matter vnto a conflict. Which Virgill séemeth to haue laid before our eyes, when he saith: And lyke as in a people stout, when oft it dooth betide, The common sort to make a fray, of witte which are full wide: Now flyes the stones, and fierie flames; and furie feedes the fight.

But that which we brought is a full definition, and comprehendeth the whole matter. ³¹ There remaineth that we consider of the ground or subiect, or concrete (as the Legitians speake,) séeing we haue spoken of the nature it selfe. He is a seditious person (saith Isidorus ) in his Etymologies, which causeth a dissention of mindes, and maketh discordes. Yet neuerthelesse not onelie the Authors and heades of that wickednesse are to be accounted seditious, but they also which followe them, which helpe them, nourish and defend them: Albeit that they which are the captaines, and disturbers of the peace, doe sinne much more gréeuously than doe others.

9 But the greatnesse or greeuousnesse of this crime dependeth of the excellencie of good thinges which be taken away by it. ³² What woorser thing can happen vnto a multitude, than if order and vnitie be subuerted? Plato in Sophista saith, that sedition is the corrupting of naturall knowledge. Which that it may yet be more plainelie vnderstood, I will bring the saying of Augustine, which we haue in the 9. Chapter De Ciuitate Dei, where he said, that wise men prescribed not euerie companie of men to be a people, but that which was ioyned by consent of lawe, and mutual participatio~ of profit. But since that sedition peruerteth lawe and common profit, the fault is much more gréeuous than brawling, in which the strife is for the benefite of one or two: and yet is not common lawe ouerthrowne, nor publike benefite taken away. Also the greatnesse of this sinne is gathered by the punishmentes: as Paul said to the Galathians: ³³ I would they were cut off which trouble you. Wherefore trouble is méete to be cut off. In like manner the Apostle said in the same Epistle to the Galathians: ³⁴ They which trouble you shal beare their iudgement. The sedition of Core, Dathan, and Abiram was punished by death. So was the sedition of Absolon. Likewise was Seba the sonne of Kichri stirred vp against Dauid. The lawes of men haue reckoned his haynous crime among the offences of death: as we may sée in the Digestes, De Poenis, in the lawe, Si aliquis aliquid ex metallo, in Paragraphe, Authores, or Fautores. For both those titles are read. Of them it is there pronounced on this wise: Either let them be hanged on a gibbet, or be cast vnto y e beastes, or else be caried vnto the Iland. Euen so is it written in the same title, in the lawe Capitalium, the Paragraph Solet, & in the Code De seditiosis, the first and second lawes. And sometimes they haue the same punishmentes laid vppon them, which they haue that be guiltie of treason: as we haue it, Ad legem Iuliam Maiestatem, the first lawe. The Canons of the Church haue oftentimes decréed, that those which were seditious, should not receaue orders. And thus much of the punishment, and greatnesse of the crime.

³⁵ 10 It is further to be vnderstood, y t they must not be all accused which contend in sedition. For whereas there be two partes, of which the one striueth against the other, it is of necessitie, that séeing they contend about contradictions in thinges repugnant, the cause of the one part is good, and the cause of the other is euill: they which defend a iust cause, good lawes, and common profit, are not to be accounted seditious. Contrariwise, they which striue against these thinges must be punished. Elias and Achab were both in one cotentio. We must consider which part of those troublers is guiltie. By the things which we haue spoken, we may discerne the same. ³⁶ Yet is it better to gather this by the wordes of the Prophet: ³⁷ Thon leadest the Israelites from the true God vnto Baal, and takest away the lawe of the true God, therefore art thou thy selfe a troubler. But I call backe the people vnto Iehouah the God of their Fathers, and I contend in behalfe of the lawes made vppon mount Sinai, and receaued by our forefathers, therefore I am no troubler nor seditious man. Thou & I follow thinges contrarie, but seeing I defend and maintaine the sound opinion and the better side, I am not to be accused of troubling and making sedition. And euen this may be lawfull for vs to returne vppon the Papistes, when they count vs troublers and seditious men. We maintaine the true woorshipping of God and the glorie of Christ, we receaue the Scriptures of God, we vse the Sacramentes sincerelie as they were instituted by Christ, we receaue thrée Créedes, we will not woorship Creatures, Images, or Idols, therfore we are no troublers. Iustlie are they accused of so great wickednesse which doe all thinges contrarie. Happie is that Commonweale or Church which is ruled and gouerned by the word of God: And contrariwise, vnhappie is the same, which followeth the inuentions of men, reiecting the Oracles of God. ³⁸ Happie is that people (said Dauid) whose God is Iehouah. Whereuppon is concluded on the contrarie part: that vnhappie is the people which hath not Iehouah for their God. And in that historie [of Achab and Helias ] we sée that that kingdome of the x. ³⁹ tribes was gréeued with famine, and had heauen closed vp. And albeit the Papistes be not troubled with famine of outward meate, yet are they pined with great penurie of gods word, and the light of heauen is most manifestlie shut from them. A verie strong Argument it was of the Prophet, and by that meanes he brake the heart of Achab, so as he had no aunswere to make: wherefore he gaue place to the Prophet. But the Romanistes at this day are not content with such a reason, because they make their owne inuentions equal vnto the scriptures, or else account them greater. ⁴⁰ Now resteth it to sée whether the Scriptures vse y e worde of Troubling in such sort as I haue set it foorth. In the booke of Iosua, it is said that Achan troubled the people, because against the commaundement of God he had conueighed of the thinges accursed: which thing gréeuouslie displeased. Also Iacob said to Simeon and Leui, You troubled me: ⁴¹ for against right and equitie and promise made, you slue the Sichemites the third day after their circumcision. But much more plainelie dooth it appeare out of Paul to the Galathians the first Chapter, where he saith: ⁴² I maruell of you that ye so soone departed from Christ to an other Gospell, which is not an other Gospell: but that there be some which trouble you. He meant that y e false Apostles troubled the Christians in respect that they ledde them away from the Gospell.

11 But for somuch as the Magistrate is a liuelie lawe, and that he representeth God, ⁴³ they which rise vp against him are iustlie said to be seditious: séeing they asmuch as in them lyeth, doe take away the execution of lawes, and the Image of God. Wherefore the Magistrate must be reuerenced: ⁴⁴ Neither must we be against him, so long as he ruleth according to the word of God, or by honest ciuill decrées, or else while he command ⟨…⟩ [that is things indifferent,] although they may otherwhile séeme to be gréeuous & paineful. ⁴⁵ For Peter saith that we must obay our Maisters though they be froward. ⁴⁶ And thither may be drawen y e wordes of Christ wherein he said: If anie man shall constraine thee to goe one mile, goe with him twaine: And if a man will take away thy Cote, giue him also thy Cloke. But if the Magistrate wil commaund vngodlie things, and those thinges which be repugnant to the word of God, he is not to be heard, neither must he be obeyed: ⁴⁷ For we must obey God rather than men. If he commaund to woorship Images, to corrupt and deforme the Sacramentes, or commaund dishonest customes, or will aduenture to set foorth new Articles of faith, we must not obey him: Neither by so dooing can the crime of sedition or troubling be laid against vs. And not onelie we must not obey, but we must also gainesay and repugne vngodlinesse as much as in vs lyeth, ⁴⁸ after the example of Christ, of Iohn Baptist, and of all the Prophets and Apostles: and to thinke that those men were troublers, is a wicked part. ⁴⁹ Moses and Aaron were against Pharao, in laying before him the word of God, and certainelie by him they were called seditious, whenas yet they were nothing lesse. ⁵⁰ Neither were Iosias, Ezechias, and Asah seditious princes, when they ouerthrewe the Images, Idols, and superstitions, which their Auncestors had erected, and held in estimation. The high priestes and Scribes, and also the Romane princes would haue had the Apostles to be altogether silent, and not to haue preached the name of Christ: which they would not doe. And Abraham would not woorship the fire as it was woorshipped in his countrie. ⁵¹ Daniel and his fellowes saide to Nabuchad-nezar: Wée will not woorship thy Image. Yet are they not therefore by the iudgement of the godlie accounted seditious. Wherefore let the Magistrate be obeyed, and had in honour, when he co~mandeth things according to the word of GOD, when he ruleth by iust decrées, or commaundeth things indifferent. But it is demaunded, ⁵² whether Elias in calling the king a troubler, went against that precept, wherby GOD commanded, that no man should speake euill of the Prince of his owne nation. We aunswere, that commaundement is violated, when that is doone rashlie, or for his owne aduantage: or else when the authoritie it selfe is contemned: which thing Elias himselfe did not. Onelie he accused his sinne so farre foorth as belonged to his owne function. ⁵³ And Christ called Herod, a Foxe: And as touching them which would haue killed him, ⁵⁴ he said, That they were Children of the Diuill. Sometimes it furthereth verie much to the glorie of God, and also vnto the Church, that the sinnes of Magistrates should be reprooued, and that is doone without sedition or troubling. But hereof we haue spoken sufficientlie.

VVhether it be lavvfull for subiectes to rise against their Prince.

12 Let vs diuide subiectes, ⁵⁵ so as some of them may be mere priuate men, and others in such sort inferiour, as y e superiour power in a manner dependeth of them: As among the Lacedemonians were their ⟨…⟩, and at Rome the Tribunes of the people. Those which onely are subiect and counted altogether priuate, ought not to arise against their Princes and Lordes, and displace them of their dignitie or degrée. ⁵⁶ The two Apostles Peter and Paul haue commaunded the same: namely, that seruaunts shoulde obey their Lordes how rigorous and hard soeuer they be. Moreouer, ⁵⁷ the sworde (as it is written to the Romans, ) is onely giuen to the powers. And they which resist the power, are saide to resist the ordinaunce of God. ⁵⁸ God woulde that the Iewes shoulde obey Nabuchad-nezar, and was angrie with Zedechias the king because he reuolted from him. Yea and Ieremie by the commaundement of God, ⁵⁹ admonished and exhorted the people to pray for the health of the king of Babylon. ⁶⁰ Dauid also would not stretch foorth his hand against the annointed of the Lorde, when he might haue doone it without any difficultie, and to his great commoditie. The godly souldiers of Iulianus the Apostata obeyed y e same Iulianus in fighting and pitching their Campes: neither did they at any time (notwithstanding they were armed) drawe weapon against that most cruell Tyrant. Phocas when he had slaine Mauritius, possessed the Empyre by great violence and iniustice, and wrote vnto Gregorie at Rome, who obeyed him, as his Prince, and gaue vnto him great reuerence.

13 But there be others in the Common weale, which in place and dignitie are inferiour vnto Princes, and yet in verie déede doe elect the superiour power, and by certaine lawes doe gouerne the Commo~weale: as at this day we sée doone by the Electors of the Empire: And perhaps the same is doone in other kingdomes. To these vndoubtedly if the Prince perfourme not his couenaunts and promises, it is lawfull to constraine and bring him into order, and by force to compell him to perfourme the conditions and couenaunts which he had promised, and that by warre when it cannot otherwise be doone. By this meanes the Romanes sometime compelled the Consul, whom they themselues had created, to goe foorth of his office. The Danes in our time did depose their king, and held him long in prison. ⁶¹ Polidorus Virgilius writeth that English men sometimes compelled their Kings to render account of the monie which they had misspent. Neither are wée ignorant that Tarquinius the proud, was by the Romanes for his ouer much crueltie and arrogancie throwen out of his Kingdome. ⁶² I will not speake of Brutus and Cassius which slue Caesar. But whether they did it iustlie or otherwise, most graue men vary in their opinions. And I in examining their enterprise by the rule of the Scriptures, doe not allowe it. For they gaue not vnto him the gouernement or Empire of Rome, but he vsurped the same himselfe by violence and power. And God as testifieth Daniel translateth Empires and kingdoms. ⁶³ Though also it be lawfull to resist Tirantes which assaile a Kingdome, yet when they haue obtained the same and doe beare rule, ⁶⁴ it séemeth not to belong vnto priuate men to put them downe. Wherefore séeing that the Kingdome of the Iewes was such a Kingdome as in it all men depended of the King, (For they were not chosen by noble men, but the posteritie of that familie which God had appointed, did gouerne by succession: ⁶⁵ ) Therefore in the lawes of Deuteronomie, and in the 1. booke of Samuell wherein is ordained the right of Princes, there is no libertie graunted vnto any man to disturbe them. Yea and sometimes it hath happened that some of them were killed, yet wée neuer reade that God allowed the murdering of them: nay rather he punished the murtherers. When God at any time would displace the Kings of Iuda, he did it by the Babylonians, Assyrians and Aegyptians, but not by the Iewes. ⁶⁶ He onelie armed Iehu against his Lord: which as it was peculiar, so must we not take example by it. He destroyed Saule also by the handes of the Philistians and not by Dauid. ⁶⁷ And I am not ignoraunt howe manie things of this matter are decréed in the Code and in the Digests Ad legem Iuliam Maiestatis: But endeuoring to be bréefe I doe of purpose passe them ouer. And although I knowe right well that the Ethnickes in the olde time appointed rewards for such as killed Tyrants: yet I haue aunswered, that godlinesse and the holie Scriptures allowe not the same. Assuredlie, if it bée lawfull for the people to cast out of a Kingdome those that vniustlie beare Rule, there shall neuer bée anie Princes or Kinges in safetie. For although they liue iustlie and godlie, yet doe they not satisfie the people.

VVhether Jehoiada did right in putting Athalia from the kingdome.

14 But there be many reasons, ⁶⁸ whereby it may be shewed that Iehoiada did well and rightly conspire against Athalia. First he was not altogether a priuate man, but was the high Priest in the common weale, vnto whom belonged to iudge not onely Ecclesiasticall and sacred, but also ciuill causes. For the Iewes had no other Bookes of lawe but the holy Byble. Further there conspired with him the Leuites and Priests, and also the Princes of families, and the most noble men of the kingdom, and the captaines of the souldiers. By which kinde of men it was méete that the Common weale or kingdome of Iuda shoulde be deliuered from that womans Tyrannie. Moreouer than this were the promises of God which he had made vnto the familie of Dauid: which promises, it was the high Priests part to defende. Also the lawe of Deuteronomie was to be obserued, namely that the kingdome shoulde not fall vnto straungers. Besides, Iehoiada was ioyned in affinitie with the kings familie, forsomuch as he had to wife the sister of Achazias departed. Wherefore it was his part to prouide, that a confused order shoulde be rid out of the kingdome of Iuda. But perhaps some man will reprooue this indeuour of Iehoiada. First because he did not rightly and orderly in dispossessing of that person which was alreadie in office. Méete in déede it is for good men to trauell and indeuour to their power that the state of thinges present should not be changed, but when it is changed, and that some one hath gotten the soueraintie, and is entered into the gouernment: it is not lawfull to cast him out. Furthermore, although that some conspiracie maie otherwhile be good, yet it séemeth in his owne nature to haue the shewe of euill, wherefore men ought iustly to flie the same, especially Priests, whose part it is with all diligence to kéepe innocencie. Besides this, Iehoiada might on this behalfe séeme to séeke his own. For séeing the childe was verie young, he after a sort did intrude himselfe to be gouernour in his stéede. Moreouer it might seeme that God was displeased therewith, which in this respect may be prooued, ⁶⁹ in that Ioas whe~ Iehoiada was dead, killed his sonne, as though God would reuenge the sinne of his father. Adde herewithall that this was doone by the Leuites and Priestes by force and armes, which the holie ministerie ought to eschue. Furthermore because he set forth the holy place to be violated with slaughter and bloud, which is thought to be contrarie to all godlinesse. To all these things we will aunswere in order.

15 To the first reason thus we answere, that indéede it is not the part of a priuate man to put out of place a Magistrate already constituted, or a Prince which is in possessio~ of a kingdome. But we denie that Iehoiada was a priuate person, séeing in the common weale he was the next person to the king, & iudged, and sometime exercised both the sacred and ciuill affaires, and was the kéeper of the lawes. ⁷⁰ And in Deuteronomie there is a lawe for instituting of the king, which now by Athalia was violated, and the promises made vnto Dauid and his posteritie were hindered by Athalia. Besides this it happened that she not onelie was a stranger, but an Idolatres and that incurable: wherfore she was worthie to be deposed by the primates and péeres of the kingdome. And whereas in the second place it was said, that not onelie euill must be taken héede of, but also the shewe of euill: wee admit the sentence of the Apostle to bée true: adding neuerthelesse that the same is not generall, in that it belongeth to things indifferent: Albeit in those things which are of necessitie to be kept, it cannot take place. But and if those things which GOD hath commaunded maie sometimes in mans iudgement séeme to be euill, it is not in our power to eschue that shewe of euill, but we ought in any wise to doe that which is commaunded by God. It was a shewe of euill for a man to be willing to kill his owne sonne, to carie away goods foorth of Egypt by fraude, to disobey Antiochus that commaunded to eate swines flesh, and not to doe that which the Romane Caesars commaunded, whereupon the Christians were euerie where accused of sedition: but those things that we haue mentioned were so necessary to saluation, as the shewe of euill was nothing there to bée passed of. So likewise séeing that vnto the high priest by his office, belonged y e reformation of things fallen in decay, there was no cause why he should stad in feare of this shew of euil. He was not occupied in an indifferet, but in a necessarie matter. Whereas it was afterward alleaged, that hée might séeme to haue doone these things for his owne commoditie, that vnder pretence of protectorship of the child, he him selfe would beare rule vntill Ioas had come to full age, is but vaine: since that he ruled in déede the childs age as a good tutor, but the kingdome was gouerned by the Counsell and iudgement of the Senate, not by the iudgement of one high Priest. And straightway the matter was discouered. For he claimed not the kingdome for himselfe or for his owne house, but for him to whom in right it belonged. So then the Assamonites sinned verie much, not in déede in that respect that they fought with strange nations for setting their religion and Countrie at libertie, but because they did rather claime the kingdome to themselues than to the tribe of Iuda and familie of Dauid, whereunto of right it belonged. Wherefore the rest of y e nobilitie being negligent, the care of restoring y e kingdome turned to y e high Priest himself: which if he tooke vpon him in respect of his office, he is to be praised not reprooued.

16 Besides there was obiected as touching the place, because he séemed to open the Temple vnto slaughters and effusion of mans bloud, which was not conuenient for the holinesse thereof, the same being appointed for sacrifices. Hereunto we answere that Athalia had the Tyrannicall gouernment in her handes, they could not easilie goe to the vsuall place of assembly in Mispah, where the people were woont to méete together at other times in the more daungerous cases, as is manifest out of the Booke of Iudges and first Booke of Samuel. Wherefore a place fit and frée from suspitions was chosen. But and if that Iehoiada would haue dealt by open force, ciuill warre might easilie haue bin stirred vp, and the Citizens haue bent themselues one against another: for Athalia also had her fauourers: neither was she vtterly voide of Souldiers. To this ende therefore that the king which laie hid in the Temple, might the easilier bee brought foorth from thence, and also be annointed by the Priests and be defended from violent assaultes by any munition of some close building, there could not bee perceiued a more conuenient place than the Temple. But as concerning slaughters and effusion of humaine bloud, these things made not so great a matter as is woont to bee made of superstitious men. God ordained in the lawe as it is in Deuteronomie, that whosoeuer vnwittingly or vnwillingly had killed any man, he might repaire to Cities of refuge. But if a man had aduisedly and of set purpose committed murther, him (saieth God) plucke thou away euen from mine Altar. ⁷¹ And when Ioab would not depart from thence, Salomon commaunded that he should be slaine there: neither did he feare to violate the Tabernacle of God. ⁷² But thou wilt say: he spared Adonias, when for the same cause he fled thither. I graunt: but yet he did it not because he thought that if he were slaine there, y e Tabernacle should therefore be polluted: but he did it, either for that he had not vtterly cast awaie all hope of his amendment, or else because he was not guiltie as Ioab was, of two murthers and and those most vniust. Therefore at such time as the Temple might be spared, they did the same gladly: but when the wicked could not elsewhere be suppressed, they feared not to slaie them euen in the Temple, when as the slaying of them shoulde be a certaine kinde of sacrifice not vngratefull to God.

⁷³ 17 Lastly, it remaineth to sée whether it beséemed the high Priest & Leuites to take armes vpon them, yea and whether it bée méete for Ecclesiasticall men in generall to deale in martiall affaires after the example of Ioiada and his fellowes. That this may be the better declared, I thinke it best to shew the difference betwéene the state or condition of the olde testament and the newe. As touching them in olde time, I haue no doubt but that it was lawfull for them. For the Leuiticall tribe was not altogether exempted from Ciuill gouernment: nay rather to them were committed the iudgements not onelie of Ecclesiastical, but also of Ciuill affaires. Furthermore the administration of sacrifices and sacraments was not so greatlie frequented: because the sacrifices were made onelie in one place, that is in Salomons temple. And whereas they were 24. as wel of the Leuites as priests they scarsely once or twise in the yeare or litle more ministred these holie things: so as they had leasure both to exercise iudgements and ciuill affaires. And this also may be declared by manie examples. When the Israelites iournied through the wildernesse, the Leuites also had their tents, and went forward armed with others of their brethren. Besides this Moses brought foorth the Leuites from one gate of the Campe vnto an other, ⁷⁴ who with their naked swords slue the Idolaters which they met, sparing neither brethren, nor kinsmen, nor aliance: vnto whom at the length Moses said: Ye haue consecrated your hands. Banaias also y e sonne of Io⟨…⟩ad⟨…⟩: ⁷⁵ notwithstanding he was a priest, was made ruler ouer the host of Salomon E⟨…⟩i was the high Priest who neuerthelesse had the principalitie ouer the people, and iudged Israell manie yéeres. Which thing also Samuel did being a Leuite, who was present in the warres, and slue Agag the King of Amalecke. ⁷⁶ The Assamonites likewise, which were of the stocke of the Priesthood, fought against the Macedonians & were present at many battailes. But why in times past both the principalitie and Priesthood were ioyned together, ⁷⁷ this may be declared the cause, namely that in those persons Christ was shadowed: to whom was due both the true Priesthood and soueraine kingdome. But after his comming vpon the earth, we haue no other Priest but himselfe, our onely mediatour and redéemer. Vndoubtedly those ministers of the Church which are instituted by him, ⁷⁸ are appointed to preache the Gospell of the sonne of God, and to administer the sacraments. Wherefore it is méete that they shoulde abstaine themselues from outward principalitie and administration of ciuill affaires, since they haue bin so instructed by Christ. For he said vnto his Apostles, ⁷⁹ The Princes of the nations haue dominion ouer them, but it shall not be so among you. And being required by a certaine man to commaunde his brother to diuide the heritage with him, saide: ⁸⁰ Who hath made mee a iudge ouer you? shewing that it agréed not with his vocation while he remained vpon the earth, to haue authoritie to diuide heritages. And after the same maner ought ministers to iudge themselues to bée sent, euen as he was sent from the father. ⁸¹ Moreouer Paul informing his Timothie, and instructing him as touching the holy ministerie saieth, ⁸² No man that warreth intangleth himselfe with the affaires of this life. Where he vseth an argument of comparison, to wit, from the lesser to the greater. Euen as if he should say: If it be not lawful for them which are bounde by the othe of warfare, to take vpon them other businesse or trades of life: much lesse ought they which are bounde to the holie ministerie, intermeddle themselues with other charges. For their vocation requireth the whole man, because they must not [onely] twise or thrise in the yéere execute their office, but it is necessarie that (as the Apostle hath warned) they preache the Gospell, and earnestly apply themselues to reading and doctrine both in season and out of season. ⁸³

18 Howbeit it must be vnderstood, that Armes is not vtterlie taken away from the Ministers of the Church: because so it may otherwhile befall, as it shall be lawfull for them to exercise the same. For if in a desert place, anie of them should be set vppon by murtherers, wherein they cannot implore the ayde and helpe of y e Magistrate, it should be lawfull for him, to repell violence by violence, & to vse weapons, if they should come to hand strokes, by making (as they terme it) a blamelesse defence. For he that is so inuaded, is not in that place a priuate person, but is armed by the Magistrate, and by iust and publike receaued lawes. For neither the lawes, nor yet a iust Magistrate would that their Citizens should rashlie perish. Wherefore in that case they giue leaue to vse weapons. God also by his lawes would, that if théeues came armed to anie house in the night season, if they were killed by the owner of the house, that fact was not punishable: because they were iudged to haue come not onely to robbe, but also to murther: and God decréed no vniust thing. Séeing therefore that the Ministers not onelie doe seruice to the Church, but be also subiectes of a Citie and partes of the Commonweale, they ought not to be depriued of the priuileges, which other Cities inioy, especiallie, when as by the vse of them they are not reuoked from the holie Ministerie. Also it may so happen that there shal be so great scarcitie of men in a Towne, ⁸⁴ as without helpe of the Ministers, the walles or gates might not be defended, nor the enemie repulsed: in that case they are not let, nay rather they are bound, and that iustlie, to helpe their countrie being in danger. But if such, or the like necessitie doe not vrge, I thinke it not the part of a godlie Magistrate to compell them vnto warrefare: because they cannot with a safe conscience leaue their vocation: neither can they execute the same, together with the exercise of warre. But yet I deny not, but that it may be lawfull for a short time, and when necessitie vrgeth. ⁸⁵ Neither yet doe I deny but that he may be in the Camps to preach vnto the souldiers; yea rather I doe counsell, that this be diligentlie doone: for in y e place there is most néed of y e word of God, aswel for reproouing of the euill actes which comonlie depend vpon warres, as also to incourage the mindes of the that fight. Forsomuch as God himselfe made the lawe, as it is in Deut. that y e priestes should come foorth into y e Campe for to put the souldiers in remembrance of the promises of God. ⁸⁶ But yet notwithstanding these exceptions, the Pope and Bishops of our times are not excused, when they proclaime and make warres: yea rather they set princes together at variance, neither doe they thinke themselues to liue well and quietlie, vnlesse that slaughter, sworde, and warre, rage in euerie place.

Of the induring of Tyrannie by godlie men.

⁸⁷ 19 Tyrant hath the name of the Gréeke verbe ⟨…⟩, ⁸⁸ which is to rule or haue soueraintie: And that word sometimes we interpret in good part, and sometimes in bad. In good part in Virgill,

Some peace shall I haue, which haue touched the Tyrantes hand.

But in the songes of Horace the 3. booke, Acron expounding that particle, Latè Tyranni, saith, that Tyrant signifieth a cruel man, a mightie man, and a Lorde. And while it is drawen into the ill part, it is thus defined: That it is he, which beareth rule against right, honestie & lawes. This doubtlesse may be doone two manner of wayes: either by inuading vniustlie, or by ruling the dominion naughtilie. Wherefore such a wicked prince must godly men suffer, ⁸⁹ séeing they be priuate persons, and haue no authoritie ouer him. Neither is it their part, seditiouslie to mooue warre against him. Paul saith: ⁹⁰ Let euery soule be subiect to the higher powers: for whatsoeuer powers there be, they be ordained of God, and they which resist power, get vnto themselues damnation. And let vs reason thus: Those things which God will take away fro~ his by other meanes and instruments, let vs beare it with no lesse patience if he take them away by Tyrantes. And what godlie man will not abide diseases, stormes, and losses, of which sort Iob suffered diuers? Without doubt we must assure our selues that euen these thinges are no lesse doone by God through Tyrantes, than by those other meanes.

20 But he ⟨…⟩ some man will say, ⁹¹ If this reason take place, it shall neuer be lawfull for me by helpe of the Magistrate that I may be deliuered from vngodlie men, if they afflict me against right and vnlawfullie, because I shall thinke that God would haue it so to be doone by them. But the reason is not alike, ⁹² because in this case GOD hath opened a lawfull way vnto thée, that the conditions of pietie being kept, a man may iustlie obtaine remedie from the Magistrate. But against a Tyrant thou hast not how to deale, vnlesse thou wilt raise vp sedition, tumult or conspiracie against him, or else thou thy selfe of thy priuate authoritie wilt kill him: which thinges be contrarie to the meaning of the holy scriptures. But some obiect vnto vs, Gideon, ⁹³ Sampson, Iiphtah, and such other godlie Iudges. Howbeit, these men did not their Actes by priuate authoritie, séeing they were driuen by the spirit of God which himselfe testified, séeing we read that with great miracles he furthered their successes. ⁹⁴ What we are to doe in these thinges, let vs rather learne of Christ: ⁹⁵ who payed tribute monie, and aunswered to the Herodians, that vnto Caesar must be giuen that which is Caesars: Neither would he euer mooue or woorke anie thing against the Romans, who without all doubt exercised tyrannicall power against y e Iewes. But on the contrarie part Iudas and Theudas, ⁹⁶ as Iosephus sheweth in his 18 booke of Antiquities, when they vaunted that they would set themselues against the tyrannie of the Romans, their successe was no lesse vnhappie than wicked. They filled all with robberies, turning at the length the weapons vppon themselues. As touching the Machabies, ⁹⁷ thou maiest affirme the same that we aunswered of the Iudges. For the Leuite which sent the dead bodie of his co~cubine, cut into so manie partes, and distributed through the tribes of Israell, and therefore séemed to haue raysed vp warre, is no cause to mooue thée, séeing that fact was a kinde of accusation. When the Israelites were in that libertie, that they obeyed not a king, it was méete that such a haynous act should be iudged publikelie, that by publike sentence and counsell it might be punished. Thrée speciall wayes hath God exactlie set foorth vnto vs in the holy Scriptures, ⁹⁸ of deliuering of his people from Tyrannie. First by giuing of miracles and power from aboue, as happened at the going foorth out of Egypt. ⁹⁹ Sometimes on the other part, by changing the mindes of kinges and princes: As he would to be doone in Cyrus and Darius. ¹⁰⁰ For these wore made so gentle and welwilling towardes the Israelites, as they sent them home againe honorablie indued with most bountiful giftes. Otherwhile the Lord raiseth vp vnto his people some deliuerer, which may be the Authour of libertie and may haue a certaine calling to this purpose, as in the booke of Iudges we reade to be oftentimes doone. ¹⁰¹ Thou shalt note moreouer, that the brothers of Dina could obiect: The maide hurt by the Tyrant belongeth vnto vs, ¹⁰² her virginitie is committed vnto vs, wherefore we may reuenge vppon him that hath violated the same. ¹⁰³ But they should haue consulted with themselues [saying] she belongeth more vnto God than vnto vs, she is his, he will reuenge, he will deliuer. Séeing a lawfull way for vs vnto these thinges appeareth not, let vs beare it as we may, and let vs commit vnto God the matter which belongeth altogether vnto him. Neither can a shéepe be taken away, nor hogges be lost without he himselfe wil: neither by tyrants, no nor yet by the diuell, ¹⁰⁴ as we may perceaue by the booke of Iob, and by the Gospell of Marke.

21 To be short: Because powers be of God, tyrannie must be abidden. ¹⁰⁵ And in the 9. Chapter of Daniell, when the Prophet would beginne to speake of this matter, he straightway said: And the word went foorth. And the wisedome of God speaketh in Salomon, By me kinges doe reigne. ¹⁰⁶ And because thou shouldest not thinke that he speaketh onelie of lawfull kinges, he also maketh mention of tyrantes. But if thou affirme that it must be there interpreted in the good part, let it not be forgotten which is written in the booke of Iob, ¹⁰⁷ that for the sinnes of y e people an hypocrite dooth reigne: albeit that according to the Hebrewe trueth, that place might be otherwise vnderstood. Also Christ plainelie aunswered vnto the president of the Romans, who exercised tyrannie in Iudaea: ¹⁰⁸ Thou shouldest haue no power at all against me, vnlesse it were giuen thee from aboue. Wherefore séeing thou art certaine, ¹⁰⁹ that tyrantes also doe reigne by the will of God, thou when thou art pressed with their yoke or iniuries shalt thus reason with thy selfe: Vnlesse that God would haue me to suffer these thinges, either he would by his power haue deliuered me from this iniurie after I was fallen thereinto, or else he would haue turned away the same, least I should haue runne into it. Either of both was easie to be doone of him: but séeing he hath doone neither, now am I certaine of his will, I patientlie suffer this hand of his. And thou being thus certified, thou wilt not attempt or indeuour anie thing seditiouslie in the Commonweale. ¹¹⁰ Wherefore thou must appeale onelie vnto the tribunall seate of GOD, when there is no other superiour or greater power giuen whom thy Tyrant is to obey. For if a greater were, there should be no let but that thou mightest flie vnto him: euen as Paul, ¹¹¹ who from the iudgement seate of Ierusalem appealed vnto Caesar. Let all godlie men therefore perswade themselues of this, that their forces are discharged without reproch from the raysing of troubles in the Commonweale, in that respect that they would by violence doe anie thing against the publike Magistrat of what condition soeuer he be. And when they pretend an offending, an abusing and such like, of wife, of daughter, or sister, and that they would haue her to be deliuered from filthinesse, from the sword, and from violence: let them alwayes haue that saying before their eyes: ¹¹² We must not doe euill that good may come thereof. Those thinges which thou maiest and are lawfull for thée to doe, doe them faithfullie. Admonish a tyrant, desire him and neglect not those thinges which thou shalt thinke will further thy businesse, and most carefullie commit the matter vnto God.

¹¹³ 21 But now it séemeth good to treat wherefore tyrantes be so stirred vp against godlie men and against the Gospell. Paul in the 2. Chapter to the Ephesians: The prince of the world (saith he) woorketh with efficacie in the children of disobedience: euen as godlie men are mooued in the holy ghost. By which place it is manifestly gathered, that wicked men be instruments which the diuell vseth for the execution of his furie. And moreouer vnto the Diuell is giuen power against the Saintes, although the same be repressed and bridled within certaine boundes and limites, according as vnto the Lord it hath séemed profitable for his. For this cause dooth the Diuell rage in his owne members, that he may be an hindrance vnto GOD and to the Gospell. And therefore dooth God permit these thinges, to the intent that the excellent victories of Martyrs may appeare, and that the Church no lesse than the world may haue her excellent men. So then thou vnderstandest for what ende or purpose God suffereth these thinges to be doone. Assuredlie it is no maruell that the Diuell rageth against the Gospell, because through it, he is spoyled by Christ: For the Gospell is the power of God vnto saluation to all them that beleeue. ¹¹⁴

23 There remaineth a doubt, why God doth prosper Tyrants which be altogether cruell and wicked: who haue had sometime such prosperous successes as their Kingdoms haue béene aduaunced to most ample Monarchies. As it is manifest by Romulus, Cyrus, Philip, and Alexander of Macedonia: which eue~ of Ethnick Historiographers, are noted to haue béene most violent and vniust. First as touching these Monarchies, ¹¹⁵ howe they haue grownne, this shall be imputed the cause: that in the world there is a certaine coniunction betwéene causes and effectes, firmelie appointed by the institution of God, which cannot easily be changed: nay rather it séemes many times to take place. Wherefore those Princes or people which haue attained and kept these studies and Artes of gouernment which are of force; aswell to increase as amplifie dominion and Empire, haue obtained this good successe. For present example, let vs speake of the Romans. They (as the histories declare, and as Augustine testifieth) might get themselues so great power, because they had those things by which it hath bin vsually obtained. First they had a desire of praise, not in verie deede altogether false and counterfait, namelie such as thereby they might approoue themselues sounde and iust Iudges. Moreouer they were liberall of monie: yea and adde, if ye will, that they were oftentimes contemners of the same, and desirous of glorie. Which glory notwithstanding they ascribed to their countrie in generall: which they so loued, as they would haue it for a long time to be frée, but euermore to be the Ladie of other countries. And by Virgill is set foorth that excellent propertie of the Romans: To spare the subiects, and to vanquish the proud.

24 They suffered not themselues to bée weakened with delightes and pleasures: neither set they their minde vppon heaping of riches. Besides this, there was a patient enduring of labours, and also a discipline of warre. They pould not their subiects, but protected them. They wasted not their monie vppon stage players, Iesters, Dicing, Harlots, or haunting of victualing houses. They obtained not their offices by guile, by deceits, or by yll practises: but by honest meanes: whereby at home they vsed great diligence, and abrode a iust gouernement. They gaue counsell fréelie, taking héede least their minde shoulde be subiect to lustes and vices. Wherefore, séeing they had so excellent studies, vertues and faculties, they easilie obtained by nature to beare rule ouer others. For such a coniunction and linking together in the world is ordained by God, as of such causes (vnlesse he himselfe let it), those things doe alwaies or for the most part followe. Howbeit I denie not, but that in the common wealth of Rome, there were manie vices also, séeing the people was constrained sundry times to auoide from y e Tyrannie of the Fathers: Albeit that euen in those times they had some excellent actiue and valiant men which tempered and corrected such vices. But afterward when the Empire was obtained, whe~ vices had excéedinglie preuailed, vices were supported together with the verie hugenesse of so great a kingdome, and people and nobilitie. So notwithstanding, that they themselues abused so great an Empire, yet God did both punish the world and the infinite wickednesse thereof. And the Church was woonderfully increased with witnesses, and heauen with Saints. There be moreouer other causes, (as vnto vs vnknowen, so most iust) for the which God suffereth these things to happen. The Romane Empire at the length gaue peace vnto the Church. In the Monarchie of the Persians, the people of Israell was restored into their owne countrie. And while Nabuchad-nezer enioyed the kingdom of the Chaldeans, the name of God was published and spread abroade among the Gentiles. Vnder the kings of Macedonia the holie Scriptures were translated out of the Hebrewe into the Gréeke tongue while Ptolomaèus did beare rule in Egypt. And thus shalt thou euermore finde, that God verie well knoweth howe to vse an euill thing.

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← 73. The twentith Chapter. Of Nobilitie, of · Contents

Footnotes

1. In 1. kings. 18. ver. 17. Looke part 4. pl. 6. & In Iud. 12 at the beginning. Luk. 23. 2. Ioh. 18. 12. Acts. 21. 28 ↩

2. A similitude. ↩

3. Elias defended the dignitie of his office. ↩

4. ⟨…⟩. ↩

5. Gal. 1. 8. ↩

6. Matt. 14. 4. ↩

7. Of trouble or sedition. ↩

8. The Etymologie of trouble or sedition. Vlpianus. ↩

9. Cicero. ↩

10. Sedition defined. ↩

11. The kinde⟨…⟩ of sedition. ↩

12. When a contention is named Schisme. ↩

13. What is Order. ↩

14. A similitude ↩

15. The order of the members of mans body ↩

16. Trouble taketh away vnitie. ↩

17. Acts. 4. 32. ↩

18. Luk. 10. 42. ↩

19. 1 kings. 18. 18. ↩

20. 1. Cor. 4. 10
    ↩

21. Verse. 2. ↩

22. The causes of this trouble are two. Phil. 2. ve. 3 Contention ↩

23. Verse. 34. ↩

24. Ib. ver. 21. ↩

25. 1. Co. 11. 21
    ↩

26. Ib. ver. 20. ↩

27. The end of troubles. ↩

28. Gal. 5. 15. ↩

29. 1. Co. 11. 19
    ↩

30. The full definition of trouble or sedition. ↩

31. The subiect of sedition. Hypostasis Subiectum Concretu~. ↩

32. How great a crime sedition is. ↩

33. Gal. 5. 12. ↩

34. Ib. ver. 10. Numb. 16. 32. 2. Sam. 18. 21. 2. Sam. 20. 25. ↩

35. All which contend in sedition, must not be accused. ↩

36. ⟨…⟩. ↩

37. 1. kings. 18. 18.
    ↩

38. Psal. 44. 15. ↩

39. 1. king. 17.⟨…⟩
    ↩

40. How the word of troubling is vsed in the Scriptures. Iosua. 7. 25. ↩

41. Gen. 34. 29 ↩

42. Gal. 1. 6. ↩

43. That those which striue against the magistrate, are Seditious. ↩

44. How farre foorth he must be obeyed. ↩

45. 1. Pet. 2. 18.
    ↩

46. Matt. 5. 41. ↩

47. Acts. 4. 19. ↩

48. Matt. 23. 1. Matt. 3. 7. & 14. 4. ↩

49. Exod. 7. 6. &c. ↩

50. Esa. 6. 4. 1. king. 15. 11. 2. kings. 18. 3. 2. kings. 21. 1. &c. ↩

51. Dan. 2. 18. ↩

52. Whether Elias in calling the king a troubler, violated that Law: Thou shalt not speake euill of the Prince. ↩

53. Luk 13. 32. ↩

54. Iohn. 8. 44. ↩

55. In Iudg. ⟨…⟩. about the end. ↩

56. Ephe. 6. 5. Col. 3. 21. 1. Pet. 2. 18. ↩

57. Rom. ⟨…⟩3. 1. ↩

58. Iere. 27. & 29. 2. kings. 24 20. ↩

59. Ier. 29. 7. ↩

60. 1. Sam. 24.⟨…⟩
    ↩

61. Polidore Virgil. ↩

62. Of Brutus & Cassius. ↩

63. Dan. 2. 37. ↩

64. When tyrants haue obtained kingdoms, priuate men must not seeke to put them down. ↩

65. Deu. 17. 15. 1. Sam. 8. 11 ↩

66. 2. king. 9. 1.
    ↩
67. 1. Sam. 31. 2
    ↩

68. In 2. kings ⟨…⟩1. at the beginning. ↩

69. 2. Chron. 24. 21.
    ↩

70. Deu. 17. 15. ↩

71. 1. kings. 2. 3. 4.
    ↩
72. 1. kings. 1. 51.
    ↩

73. In 2. kings. 11. p. 280. Whether it be lawful for Ecclesiastical men to deale in martial affaires. ↩

74. Exo. 32. 27. ↩

75. 3. kings. 2. 35. 1. Sam. Cap. 1. &c.
    ↩
76. 1. kings. 15.⟨…⟩.
    ↩

77. Why in old time the kingdome and priesthoode were co~mitted to one man. ↩

78. The office of the ministers of Christ. ↩

79. Mat. 20. 25 ↩

80. Luk. 12. 13. ↩

81. Ioh. 20. 21. ↩

82. 2. Tim. 2. 4.
    ↩
83. 2. Tim. 4. 2,
    ↩

84. When ministers may doe the part of souldiers. ↩

85. That the ministers of the word ought to be in the camp to exhort the souldiers. ↩

86. Deut. 20. 2. ↩

87. In Gen. 34 ↩

88. The word Tyrant is taken both in good part and in bad. ↩

89. Godlie men must suffer the rule of Tyrants. ↩

90. Rom. 13. 1. ↩

91. An obiection. ↩

92. A solution. ↩

93. An other obiection. Iud. 6. 11. 14. ↩

94. A solution. An example of Christ. ↩

95. Mat. 17. 27. & 11. 21. ↩

96. Acts. 5. 25. &c. ↩

97. 1. Mac. 2. &c. Iud. 19. 29.
    ↩

98. Thrée maner of ways God deliuereth his people fro~ tyrannie. ↩

99. Exod. 7. &c ↩

100. Esa. 1. 1. ↩

101. Iud. 2. 18. ↩

102. Gen. 34. &c ↩

103. The deflowring of Dina shold haue béene comitted to the reuengemet of God ↩

104. Iob. 1. & 2. Mark. 5. 12. ↩

105. Dan. 9. 29. ↩

106. Prou. 8. 15. ↩

107. Iob. 34. 30. ↩

108. Ioh. 19. 11. ↩

109. Tyrants raigne by the will of God. ↩

110. When we be oppressed we must appeale to the tribunall seate of God ↩

111. Acts. 25. 11 ↩

112. Rom. 3. 8. ↩

113. Why Tyrants doe so rage against godlie men and against the Gospel. Ephe. 2. 2. ↩

114. Rom. 16. 1. ↩

115. Why, how, and to what end GOD suffereth tyrants to encrease. ↩