heartely grieuing at the disobedience of his wife and demanding of his counsellers what he should adiudge her vnto expresly addeth according to the lawe When Simonides the poet Eras Apot. l. 5 desyred Themistocles to pronounce a certaine vniust sentence in his fauour he aunswered vertuously As making verses contrarie to the rules of poetrie thou canst bee no good poet so can I bee no good prince if I giue sentence contrarie to the lawe Pomp. Laet. of lawes And this is it that Pomponius Laetus admonisheth saying The magistrate hath the preheminence ouer the people and the lawe ouer the magistrate and to this purpose he addeth this notable sentence of Cicero The Magistrate is the speaking Lawe 25 This likewise ought resolutely to be grounded in the hearts of all magistrates that if the superior magistrate or soueraign shuld command his substitute or inferiour officer to iudge contrarie to lawe he should therein obey him but God who commaundeth to minister iudgement and iustice according to the law Plutarch in his Apotheg And hereupon did Antigonus the third thus write to Magistrates throughout the townes of his kingdome If I command anie thing contrarie to the laws obey not but thinke that I was abused by ignorance The Aegyptian kings proceeded farther for they obserued this law and custome They tooke an oath of their Iudges that they should not obey them in case they should command them to passe any vniust or wrongfull sentence Which is more The Emperor Traian deliuering a sword of iustice to his Constable commanded him to vse it to his behoofe in whatsoeuer his lawfull commandementes but against him in case he required anie matter of iniustice Such men therefore are vtterly deuoide of excuse as vnder pretence of the precepts or plackards of their kings or princes doo contrarie to their owne consciences condemne those men to die whome they know not to haue so deserued Mat 27. And in this point did Pilat greatly ouershoot himselfe for he ful well knew that Christ was deliuered to him vpon enuie yea himselfe pronounced him to bee innocent yet when he heard some say that if he did condemn him he could not be Caesars friend he deliuered Iesus Christ to the Iews to be crucified 26 Howbeit as inferiour magistrates ought not to shrinke from equitie and iustice notwithstanding the commandement of theyr superiours Dan. 6 so is it as great an ouersight in the superior for feare of displeasing his inferiour to make anie wrongfull or vnlawfull decree As Darius seeing himselfe surprised by the edict that himself had made at the instigation of his princes that enuied Daniel albeit it grieued him much that he wished euen hartely to haue saued Daniel yet finally he suffered himselfe to bee so ouercome by the said princes that he caused Daniel to be put among the lyons In like manner Zedechias king of Iuda when his princes demaunded Ieremy Iere. 38.5 to punish him as a seditious person was so saint hearted that hee deliuered him vnto them saying Beholde hee is in your handes for the king cannot saie you naie in anie thing This was a cowardlynes and iniquitie vnworthie anie soueraigne Iudge 27 Neither must the pleasure of the people or the feare of their murmures or exclamations induce the prince to doo anie vniust action As Pilat when he sayde of Iesus Christ What euill hath he done Seeing the people cry out the more Crucifie him and willing to please the people hee deliuered vnto them Barrabas Eusebius his Eccle. hist li. 4. cap. 9. and deliuered Iesus into theyr handes to be crucifyed The Emperour Adrian purposing to preuent such inconueniences verie wisely wrot to Fundanus that from thence forth the Christians should not be condemned at the exclamations or slaunders of the people but that they should be heard and being found guilty be punished otherwise to absolue and dismisse them 28 In this decree of Adrian wee also learne that the magistrate in duetie is not to giue sentence rashly but first to enquire out the truth of the matter Deut. 17.4 least hee hap to condemne the innocent This commandement doth God deliuer by Moses saying When it is tolde thee Iob. 29.16 and thou hast heard it then shalt thou enquire diligently and if it bee true and the thing certaine that such abhomination is wrought in Israel Plutarch in the life of Romulus then shalt thou put him to death Iob protesteth that he performed this duetie saying When I knew not the cause I sought it out diligently Remus beeing brought prisoner before Nunator sayde vnto him Thou in my minde seemest more worthie to bee a king than thy brother Aâ—ulius for thou doest enquire and heare before thou condemned but hee contrarywise condemneth before he heare the parties Heereto must wee haue great respect 1. Sam. 19.29 for the wisest are sometime ouertaken as Dauid when vppon the accusation of Siba he condemned Miphiboseth vnheard and without information of the truth They are therefore in dutie before they iudge thoroughly to sift out and take information either of the truth or of the right And in that respect when queen Vashti denied the king her husband Ester 1. would not come to make shew of her beautie in the banquet of the princes it was no reason that she should notwithstanding be condemned and deposed from her estate roiall vnheard Good therefore was the instruction that great Alexander gaue to all magistrates and Iudges namely to stop one eare when they heard one party to the end to reserue the other wholy to the other partie But aboue all men Aristides surnamed the iust hath in an action correspondent to his name declared how warie and resolute magistrates should be in this duties for on a time hauing brought his accusatioÌ„ against an offender seeing the magistrates by his allegations redie to condemn the offender vnheard he fell vpon his knees with the offender besought the magistrate to heare him before he gaue senteÌ„ce of condeÌ„natioÌ„ 29 Magistrates also ought to bee affable readie to graunt accesse to euery one that commeth to craue audience yet to the contrarie the kings of Persia kept themselues so close that no man might lawfully come vnto them into the porch vncalled For they had one law which imported that whosoeuer man or woman came in vnles the king extended his golden rodde to him he died And herein they resembled wild and cruell beasts whom no man might come neere for feare of death Philip king of Macedon and father to great Alexander was not so wild Ester 4.11 yet in this which is reported of him to be reproued That when a poore old woman craued audience in her cause he answered that he was not at leasure wherupon she also taking hart said Then be not king Therin declaring it to be a dutie conioined with the roial dignitie to be affable easily intreated to heare the complaints of the oppressed As
forget that Dauid putteth among his roiall verses the support of the good and the punishment destruction of the wicked Also that Salomon to the same purpose sayth Pro. 20.26 A wise king scattereth the wicked causeth the wheel to turne ouer them 48 But as there is great difference betweene iustice crueltie so this representation of the duetie of magistrates to punish vice and sin according as iustice requireth tendeth not to induce them to crueltie but to the execution of the iust iudgement and vengeance of God according to his holy lawes and commaundements For as for crueltie it is so much the more detestable as that there is nothing more against the nature of God Seneca of clemeÌ„cy to Nero and the coniunction that he hath constituted among men It is as Seneca sayth a vice not of man but of a wild beast and therefore it is to be abhorred and detested but especially by such as are not onely men but also the lieutenants and vicars of God least by crueltie they shoulde pollute and prophane the seate of his holy maiestie And they also who vpon ambition couetousnes wrath or anie other passion are moued and induced to this crueltie cannot but expect iudgement without mercy and consequently horrible and fearefull besides the hatred and feare of men and so leade a most miserable wretched life both in this world and in the world to come as by the examples of many tyrants from time to time we may euidently perceiue And Aristotle in his Politikes noteth that tyrannie can neuer holde out in one family to the fourth generation for in deede crueltie can haue no continuance and hee that is feared and dreaded of many doth also stand in feare and dread of many It breedeth rather feare in gouernment than power to gouerne the rather because that continuall seueritie taketh awaie authoritie besides it is most certaine and vndoubtedlye true as Iulius Caesar sayeth that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age Seneca of Clemencie 49 This cruelty may be coÌ„sidered three wais first when by death or otherwise hee is wronged that hath not deserued it As when Saul wrongfully charging Abimelech the priest of Nob 1. Sam. 2â— of conspiring with Dauid against him caused him together wyth foure score and fiue priests that wore the Ephod to be murthered yea and which is more stroke wyth the edge of the swoord all the inhabitants of the towne men and women young and olde and all theyr cattell This was monstrous crueltie The lyke crueltye is set downe of Herod Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes put to death all the children that were in Bethleem and in all the borders round about from two yeeres old and vnder The second kind of crueltie consisteth in punishing transgressions excessiuely and wyth greater rigour than they deserue I call those men cruell sayth Seneca that hauing iust cause to punish doo obserue no measure in punishing Heereupon dyd God ordaine that if a wicked man had deserued stripes the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence Deut. 25. â— to a certaine number of stripes but not aboue fortie The third resteth in this that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure This doth Adonibezecke confesse of him selfe saying Iudg. 1.7 Ioseph in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off gathered bread vnder my table As also Herod seeing himselfe at the point of death knowing that the Iews would reioyce because of his cruelties exercised against them called the chiefest among them and shutting them vp in a great roome commanded that immediatly vpon his decease before there were any noise thereof they should all be slaine to the end the Iews might weepe and mourne at his death And among all tyrants Lucian Erasm in his Chiliads in this point the crueltie of Phaleris is to bee noted who caused fyre to bee put vnder a brasen bull so arteficially made that the partye there inclosed dying wyth heate and thorough anguâ—â—h crying out yeelded not the voyce of a man but the roaring of a Bull. 50 Contrarywise Magistrates in punishing the trespasses and offences of theyr subiectes ought in themselues to apprehende the nature of parents chastising theyr children for so farre are they from reioycing therein that they doo it wyth griefe and such compassion that were it not in respect of Gods commaundement together wyth experience which teacheth that correction is euen profitable and necessarie for children they would neuer do it This may we note in Iosua who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people Ios 7.14 did neuerthelesse call him My sonne thereby shewing a fatherly affection to him and yet disobeyed not God but condemned him to death 51 This was a kinde of mercie which being generally considered Salust to Caesar enclineth the heart to gentlenesse and clemencie but wyth iudgement and discretion And this vertue is specially requyred in Magistrates for it engendereth loue and loue safetie And by experience wee haue euermore found that such as haue vsed gentlenesse and clemencie haue alwaies prospered and haue founde theyr verie enemies more righteous in theyr behalfe Pliny Epistle Lib. 8. Liuy Lib. 8. Seneca than Citizens haue beene to those that haue exercised crueltie ouer them And in deed of greater force is the peoples loue of the magistrate for the obtaining of anie thing than theyr feare and no dominion is more sure than the same that the subiectes like of Neyther can that long indure Plut. in the banquet of the 7. Sag. which the people doo hate Wee reade that the seuen Sages of Greece sitting all at a banquet beeing demanded what might make a king happie and purchase him glorie dyd all aunswere diuersely Solon sayde by changing the dominion of one into a popular gouernment By as If himselfe be the first in obeying his countrie laws Thales If by the course of nature he die an olde man Anacharsis If himselfe onely bee wise Cleobulus If hee repose not himselfe vpon his familiars Chilon If his mind runne not vpon worldly matters but vpon immortalitie If saith Pittacuâ— hee teach and accustome his subiects to liue in feare not of him but for him But nothing doth sooner engender feare not of the magistrate but for the magistrate than good will and clemencie for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate so doeth generall good will and gentlenesse make them to loue him and to feare leaâ—â— hâ—e should bee taken from them or incurre anie mishappe To câ—nclude this purpose let all magistrates remember the aunswere of a Lacedemonian
of giuing anie occasion The bell hath a loude sound and therefore hee that wyll not heare it must beware how hee pull the roape and shake it So if the one wyll beginne to chide without a cause let the other bee eyther deafe Eras Apotheg lib. 8 and so not heare it or dumbe and make no aunswere Heereto hath the saying of Alphonsus king of Arragon relation Where the husband is deafe and the wife blinde marriage is quyet and free from dissention Heereby meaning that the wife must winke at many the infyrmities of her husband as if shee see them not and the husband put vp many shrewde speeches of his wyfe as if hee heard them not Neyther can it bee anie reproch to the husband and wife so steadfastly vnited to practise this dutie considering that Dauid protesteth that hee vsed the like patience and discretion among his enemies Psalme 38.12 They that seek after my life lay snares and they that go about to do me euil talke wicked things and imagine deceite continuallie But I as a deafe man hearde not and am as a dumbe man which openeth not his mouth Thus I am as a man that heareth not and in whose mouth are no reproofes 10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying Mat. 19.5 Ephe. 5.31 For this cause shal a man leaue his father and mother and cleaue to his wife As also the wife in the like respect is bound to the like dutie toward her husband Not the marriage exempteth any from their due honor and obedience to parents but to declare that the vnion betweene man and wife is greater then betweene the children and the parents And indeede the true loue of the husband to the wife and of the wife to the husband surmounteth all loue of children to their parents The husband and the wife haue their secret counsels and communication of matters concerning their profit and commoditie The wife is more obedient to her husband and the husbandmore desirous to please his wife then their parents Yea and at length it falleth out that they depart from their parents to keepe house by themselues And this plainely appeared in Lea and Rachell being sisters and the wiues of Iacob For Iacob grieued at the wronge offered him by their father Laban boldly made his moane to them Wherupon they also complaining of their father agreed with Iacob and consented together to leaue their father and to follow their husband Iacob Herein likewise consisteth another dutie of the husband to the wife and of the wife to the husband namely that they shew no greater secrecie or communication of their housholde affaires to their parents Gen. 26. then mutually each to other and this rule is especially to be put in practise when they groweth any discontent betweene themselues For if the husband should complaine to his parents of his wife or the wife of her husband such dealing might breede a most dangerous ielouzie and consequently perhaps irreconciliable dissention strife But if it should grow to any complaint it were requisite so discreetly to prosecute the matter as that the woman should come to her husbands parents and the husband to his wiues So should all cause of iealouzie cease and the complaint procure most assured remedie 11 This vnion in marriage produceth yet another dutie common both to the husband and the wife And that is that they neuer seeke neither once thinke of diuorce And to that end let them remember what is written That which God hath ioyned together Matt 10.6 let no man put asunder Likewise that nothing but adulterie may separate those that are vnited by marriage All other agreements and contracts made by mutuall consent may be broken and dissolued by the like consent of both parties but in the contract of marriage almightie God commeth in as a witnes yea he receaueth the promise of both parties as ioyning them in that estate And this doth Salomon note Prou. 2.17 where he obiecteth to the harlot that she hath forgotten the couenant or alliance of her God But Maâ—achie speaketh more plainely and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others Because saith he Mala. 2.14 the Lord hath beene witnesse between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant The promise therefore to God cannot be broken but onely by his authoritie In the daies of Moses husbands were very easily and soone entreated to forsake their wiues by giuing them a Bill of diuorce Yet so farre was this course from being lawfull that contrariwise Iesus Christ saith that it was tollerated onely in respect of the hardnesse of husbands hearts who otherwise would haue vexed their wiues and intreate them cruelly Mat. 19. 8 And this libell containing the cause of diuorce and putting away of the woman Leuit. 20.10 did iustifie her and condemne the man For seeing it was neuer giuen in case of adulterie which was punished with death all other causes aledged in the libell tended to iustifie the woman Iohn 8.5 and to declare that she was wrongfully diuorced and so condemned the husband as one that contraried the first institution of marriage whereto Iesus Christ condemning this corruption Mat. 1â— 1 doth returne them saying It was not so from the beginning and therefore whosoeuer shall put away his wife except it be for whoredome and marrie another committeth Adulterie and whosoeuer marrieth her which is diuorced doth commit Adulterie with her So straight is the bond of marriage 12 Hereof it followeth that notwithstanding whatsoeuer difficulties that may arise betweene the husband and the wife whether it be long tedious and incurable sickenesse of either partie whether naturall and contrarie humours that breede debate wrangling or strife about householde affaires Whether it be any vice as the husband to be a drunkerd or the wife a slouthfull Idle or vnthrustie huswife whether either partie forsake the truth and profession of religion doe fall into Idolatrie or heresie Yet still the bond of marriage remaineth steadfast and not to be dissolued Neither may they be seperated euen by their owne mutuall consent Mat. 19.6 2. Cor. 7.12 For as the holy Ghost hath pronounced That which God hath ioyned together let not man put a sunder And therefore S. Paul saith If any brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her And the woman which hath a husband that beleeueth not if he be content to dwell with her let her not forsake him Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage he aunswereth no his reason For the vnbeleeuing husband is sanctified by his beleeuing wife And the vnbeleeuing wife by her beleeuing husband And this he proueth by
Agasicles Plut. in his Lacon Apoth Euseb in his hist and the life of Constant lib. 1. who beeing demaunded â—â—owe a king myght raigne in safetie wythout anie guarde of souldyers verie aptly aunswered By raigning ouer his subiectes as the Father doth ouer the children And it is a great comfort and felicitie to a Magistrate to see his subiects loue him As wee reade of great Constantine who reioyced in the affection and good will that his subieâ—â—es declared towardes him also that they liued so content vnder him but especially hee conceiued great content in the apparance of the ioye and comfort of the Church vnder his gouernment 52 Hereto wyll we yet adde two points necessarie for the maintaining of subiects in peace prosperity The first that magistrats obserue theyr vowed fayth both to theyr neighbours and vnto theyr subiectes Hee that confyrmeth anie promise or accorde by oath taketh God to witnesse that hee which sweareth meaneth inuiolably to obserue his oath vppon condition that doing otherwise hee submitteth himselfe to such vengeaunce as almightie God the louer of truth will poure foorth vppon falsehood and periurie And therefore as God in his holy lawe protesteth Hee will not holde him guiltlesse that taketh his name in vaine Exod. 20. For it is indeede the polluting and prophaning of the name of God as himselfe declareth saying Leuit. 10 1â— Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God J am the Lorde The verie Heathen dyd vnderstande that God was angrie and wroth wyth falsefyers and punished them in his wrath and heauie displeasure As wee reade of Agesilaus Plut. in his Apotheg king of the Lacedemonians who hearing that his enemie Tyssaphernes had infringed and broken the agreement and oath made betweene them sayde that hee greatly thanked Tissaphernes because thorough his falsehoode and periurie hee had prouoked both the Gods speaking as a Heathen and men against him Arist Rhet. to Alex cap. 18 and contrarywise made them fauourable in his behalfe The same doeth the prince of Philosophers euen Aristotle himselfe note saying Magistrates must take great heede and beware of breaking theyr oath as well for feare of the punishment of God as of the reproach and infamie which they incurre among men This feeling and resolution hath euermore and at all times beene printed in the heartes of men to the end that the feare of prouoking God by false swearing together wyth the apprehension of his iust reuenge might retayne them in theyr dueties And therefore euen the Heathen haue beene very carefull obseruers and diligent keepers of theyr oathes as the prince of Oratours doth make reporte Our auncestours sayde he neuer craued stronger bond to binde theyr faith than an oath Cic ost lib 3 witnesse heereof the twelue tables the sacrifices or sacred seruices the agreementes or confederacies wherein they bounde their faith euen to theyr enemyes To bee short the correction of the Censors who neuer more carefully iudged of anie thing than of oathes 53 But the subiects are many times also snared in the vengeance that God powreth forth vpon the periurie of the Magistrates As among the causers of the destruction of Ierusalem the captiuity of the people in Babilon 2. Cron 36.13 the periurie of Zedechias King of Iuda whom Nabuchadnezzer had made to sweare by the liuing God is noted to be one 2. Saâ—m 2â— For hee rebelled against him When Saule vpon an inconsiderate zeale had put to death certaine Gibeonites notwithstanding the oath of Iosua and the Princes of Israel aboue two hundred yeeres before who sware that they should liue God being wroth sent a famine in the daies of Dauid for the space of three yeeres wherein he also expressely declared that this murder contrarie to the oath of Iosua was the cause of this calamitie And therefore when Dauid had deliuered to the Gibionites at their request the seuen sonnes of Saule and they had crucified them the famine ceased As therefore Magistrates in dutie ought not to sweare rashly much lesse with any intent to abuse their subiects or neighbours So must they diligently obserue the oath once taken least they should breake the band of humaine societie least they should incurre the reproch of men but espescially least they should draw the wrath of God vpon them and their subiects In consideration of the premises As touching agreements confirmed by oath for the establishmeÌ„t or maintenance of peace among either subiects or neighbours of diuers religion The partie that findeth himselfe the stranger must beware of taking occasion to disturbe the state by infringing his oath vnder the pretence of keeping no faith to heretickes or Idolaters For besides the prophaning of the name of God and the Scandall ministred to those that are troubled he shall also loose all reputation of truth Hee shall breake the sacred bond of humaine societie He shal giue occasion of new troubles and hee shall extinguish all meanes of appeasing them And indeede when men can not repose themselues vpon a mans worde or his oath they must of necessitie assure them selues by weapons and force as the examples of our time doe most manifestly declare And thus we see that periury doth many times entangle whole nations in warres is the mother and nurse of great calamities when by keeping of the faith sworne they might liue in peace and tranquilitie 54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons goods and liberties of his subiects against such as seeke to wrong them by violence whether by defending them against theyr indeauours or in recouerie of that which wrongfully hath beene taken or vsurped vppon them But inasmuch as within these two or three yeeres I publyshed a small treatise wherein among other matters I haue declared that God hath deliuered the swoord to the magistrate to defend the good and to punish the wicked That warre is lawfull that Christians may â—ith a safe conscience beare armes and that they whome God hath authorized to leuie warre both maye and ought when necessitie requireth to doo it in defence of his seruice and true religion I shall now be content onelye to note some aduertisements requisite for the obtaining of a good conscience in making warre and in hope of happie successe 55 First let all princes and magistrates take heed of giuing iust cause to make warre vppon them 2. Sam. 10. and to that purpose remember Hanon the sonne of Naas who causing halfe the beardes of those whome Dauid sent vnto him to comfort him vppon the death of his father to bee shauen and their garments to bee cut close oft by the buttockes gaue Dauid cause to raise warre agaynst him and to destroie him and his people Let them beware of leuying warre without a iust ground and reason 2. Chro. 13 as did Ieroboam against Abiah king of Iuda for he reiecting the admonition of the
Gods will that shee should bee subiect to her husband so that she shall haue no other discretion or will but what may depend vpon her head As also he saith Thy desire shall be subiect to thy husband and he shall rule ouer thee Gen. 3.16 This dominion ouer the wiues will doth manifestly appeare in this that God in olde time ordained that if the woman had vowed any thing vnto God it should notwithstanding rest in her husband to disaduow it So much is the wiues will subiect to her husband Numb 30.7 Yet is it not ment that the wife should not employ her knowledge and discretion which God hath giuen her in the helpe of her husband But alwaies it must bee with condition to submit her selfe to him acknowledging him to bee her head that finally they may so agree in one as the coniunction of marriage doth require Yet as when in a Lute or other musicall instrument two strings concurring in one tune the sound neuerthelesse is imputed to the strongest and highest so in a well ordered householde there must be a communication and consent of counsell and will betweene the husband and the wife yet such as the counsell and commaundement may rest in the husband 5 True it is that some women are wiser and more discreete then their husbands As Abigall the wife of Nabal and others Whether was Salomon deceiued when he said A wise woman buildeth vp the house Prou. 14. Prou. 11. and blessed is the man that hath a discreet wife Yet still a great parte of the discretion of such women shall rest in acknowledging their husbands to be their heads and so vsing the graces that they haue receiued of the Lord that their husbands may bee honoured not contemned neither of them nor of others which falleth out contrarie when the wife will seeme wiser then her husband Plut. of the precepts of matrimonie A certaine heathen Philosopher hath very well described this modestie and dutie of a wife saying That a woman should not speake but to her husband or by her husband And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it yeeldeth so is the wisedome and word of a woman of greater vertue and efficacie when all that she knoweth and can doe is as if it were said and done by her husband 6 The obedience that the wife oweth to her husband dependeth vpon this subiection of her will and wisedome vnto him 1. Pet. 3.6 As S. Peter also noteth in Sarah the wife of Abraham For hauing exhorted Christian women to be subiect to their husbands hee propoundeth the example of Sarah saying As Sarah obeyed Abraham and called him Lord. And in that sence saith S. Paul Ephe. 5.33 Let the wife stand in awe of her husband For fearing to displease her husband Ester 1. she will be carefull to yeelde vnto him due obedience Vpon Queene Vashties refusall to obey her husband King Assuerus hee tooke occasion to forsake her and to depriue her of that great estate to be Queene ouer many kingdomes For albeit she might seeme in reason not to please him in that hee required of her yet had it beene better for her to haue pleased him in a matter of it selfe nature not wicked then by her refusall to prouoke her husband and giue him cause to suspect some disdaine and contempt especially considering shee might well thinke that the King coulde not paciently beare such a refusall in so solemne an assemblie Heerein are women taught not to prouoke their husbands by disobedience in matters that may bee performed without offence to God neither to presume ouer them either in kindred or wealth or obstinately to refuse in matter that may trouble householde peace and quiet Disobedience begetteth contempt of the husband Hest 1.12 and contempt wrath as we may note in this historie of Hester and is manie times the cause of troubles betweene the man and the wife If the obedience importeth any difficultie she may for her excuse gently propound the same yet vpon condition to obey in case the husband shoulde persist in his intent so long as the discommoditie importeth no wickednesse For it is better to continue peace by obedience then to breake it by resistaunce And indeede it is naturall in the members to obey the conduct and gouernment of the head Yet must not this obedience so far extend as that the husband should commande any thing contrarie to her honor and saluation and in this sence wee must take the saying of Saint Paule Wiues bee subiect to your husbands Col. 3.18 Ephe. 5 22. as it is comelie in the Lorde 7 Many women do thinke this subiection and obedience a cursed matter vnworthie them 1. Tim. 2.13 But let them remember that there was no curse or indignitie in the woman that was created with Adam after the Image of God 1. Cor. 11.8 Yet did the order of the creation of Adam being the first created and Eue the next Likewise the taking of woman from out of man submit Eue to Adam and consequently the wife to the husband as is aforesaid But as concerning the third reason of this subiection namely that when the Serpent had seduced her 1. Tim. 2.14 she also seduced her husband she is in the scarre or blemish of that her sinne to acknowledge the mercy goodnesse and wisedome of God For as for the benefite of the person God hath put the body in subiection to the head that thereby it may be guided and gouerned So the frailtie of the woman seduced by the Serpent together with her boldenesse to seduce her husband did stand in need of this remedy of subiection whereby as wel she should haue no authoritie to receiue any so pernitious counsels as also her husband should haue no excuse in case he would be induced to wickednesse by her that was subiect vnto him As therefore it were a monsterus matter and the meanes to ouerthrow the person that the bodie should in refusing all subiection and obedience to the head take vpon it to guide it self to commaund the head so were it for the wife to rebell against the husband Let her then beware of disordering and peruerting the course which God in his wisedome hath established and with all let her vnderstand that going about it shee riseth not so much against her husband as against God And that it is her good and honor to obey God in her subiection and obedience to her husband If in the practise of this dutie she find any difficultie or trouble through the inconsiderate course of her husband or otherwise let her remember that the same proceedeth not of the order established by the Lorde but through some sinne afterward creept in which hath mixed gale among the home of the subiection obedience that the woman should haue enioyed in that estate wherein together with Adam she was created after the Image of
indeed Philip wondring at her speech in hart touched gaue audience not onely to her but from thenceforth to all men Artaxerxes Mnemon followed not the austeritie and cruell maiestie of his predecessors kings of Persia for he was not onely redy to heare all commers but also opened shewed himselfe in his chariot that all might see such as hil to speake to him might draw neere We also reade that the Emperour Traian being on horsebacke ready to go to the battel alighted to heare the complaint of a poore woman Lewes the ninth of France tearmed S. Lewes may in this vertue be a mirrour to all Magistrates of our time and therefore consider heere what the Lorde of Ionuille who liued in his time hath written Hee sayth hee vsed to sende vs the Lordes of Nesse of Soissons Ionuille in his hist ca. 94 cited by Hâ—toman in his French Gaul and my selfe to the pleas of the gate and then would enquire of vs the state of all matters and aske whether there were anie such as could not be determined without his presence And many times vpon our report he would send for the parties content them by ministring reason and iustice Otherwhiles he would walke for recreation in the parke at Boys de Vincennes and there sit downe at the root of an oake euen vpon the grasse and cause vs to sitte with him there woulde hee giue free audience to euerie one that stood in need of him yea and many times aloud he would take whether there were anie man that were in strife or sute Then if anie stepped in he would presently heare him and giue sentence according to right and equitie Otherwhiles hee woulde charge Peter Fountain and Geoffrey Vilette to heare the parties and to determine the cause yea I haue sometimes seene this good king walking in a garden in the suburbes of Paris verie simply apparelled and there calling sutors command them to open their griefes and presently minister iustice to them 30 Thus this king was not onely affable and readie to heare such as had to doo with him but also ended theyr causes and determined their sutes without anie long delaies And in truth that is one great point which the magistrates ought mightily to regard namely the speedie ministration of iustice to euerie man without admitting any long sutes or delayes which many times ouerthrow good causes for want of meanes to prosecute In this respect doeth the Prophet Esaie commend Dauid Esay 16.5 whome hee tearmeth a seeker of iudgement and one that would hasten iustice The Emperor Marcus Aurelius a little before his death exhorting his sonne to minister speedie iustice to the fatherlesse widdow saith thus I commend vnto thee Drusia a Romane widdowe who is in great sute with the Senate In a book intituled a golden booke of M. Aurelius because in the former commotions her husbande was banished I take great compassion of her for shee exhibited her petition three moneths since but in respect of my great warres I had no time to doo her iustice Then to stirre him vp to his example he addeth Thou shalt in truth finde my sonne that in fiue and twentie yeeres for so long haue I gouerned Rome there was neuer widdow that followed sute or other busines before mee aboue eight daies Let therefore all Christian magistrates continually fixe the mirror of this heathen Emperor before their eies that they may follow his example so purchase the title attributed to Dauid that he was a magistrate that wold minister speedy iustice 31 Herein is iustice by name spoken of which as Cicero sayth is a constant and perpetuall will to euery man reason Cicero offic lib. 2 Hierom. to Demetrius For aboue all things it is the duty of magistrates to yeald to euery man his due so to minister iustice Al vertue saith S. HieroÌ„ is comprehended vnder the onely name of Iustice And Aristotle termeth it the general vertue And indeed the heathen haue noted that the first cause of the establishmeÌ„t of kings magistrats was to administer right iustice without the which no estate can subsist For without iustice saieth S. Augustin Aug. of the Citie of God lib. 4. Plato in his fourth booke of the common wealth what are kingdomes but thieueries And therefore hath Plato written that the most excellent gift that euer God gaue to man considering what miseries hee is subiect vnto was a gouernment by iustice which brideleth reshameth the presumption of the furious preserueth and mayntayneth the inocent in their honesty and yealdeth equally to euery man his due And in this sence saith Solon The safety of the common wealth consisteth in these two points That rewards bee distributed after the desert of vertue and punishments after the qualitie of the offence And this doth Plato confirme saying Cicero in his booke entituled Brutus Arist Polit. lib. 5. cap. 10 that publik coÌ„cord shal hereby be maintayned And therfor haue some iustly tearmed the magistrates Guardians of iustice in respect that in duety they are to prouide that the Poore wrong not the superiors or ritch men also that the ritch oppresse not neither tread the poore vnder foote To bee short iustice in gouerments is as the Sunne mercy as the moone other vertues as the starres Psal 82. Exod. 18. And to these ends are they to thinke that in their functions they present God as also that in that sence the holy ghost termeth them Gods And Moses sayth that hee that commeth to them seeketh God that is to say the iudgement of God And this shal be to them a most liuely argument so to moue their harts that they shall not administer wrongfull iudgement vnworthy the maiestie of God This did Iehosaphat declare to the magistrates of his time saying 2. Chron. 19 Take heed what ye doe for yee do not admimister the iudgement of men but of God and he wil be with you in the cause of Iudgement Wherefore let the feare of the Lord be vpon you Take heede and doe it for there is no iniquitie with the Lorde our God neither respect of persons Psal 82.2 neither receauing of reward In this respect doth the holy ghost so sharpelie reproue those that polute this so honorable title of God by wrongfull iudgements How long saith he will ye iudge vniustly and accept the persons of the wicked Do right to the poore and fatherlesse Doe right to the poore and needy Deliuer the poore and the needy saue them from the handes of the wicked Also because many do the rather presume to wrong the widow the fatherlesse and others in like tribulations for that they neuer thinke to giue accompt to God for their wickednesse he addeth I haue said yee are Gods and yee all are children of the most high Here you see that yee are exalted into high estate and honor But yee shall die as a man and yee princes shall fall like
others Thus doth hee summon euen the greatest to iudgement Col. 4.1 and in this sence doth Saint Paule speake to the masters of bondmen saying Yee masters doe vnto your seruants that which is iust and equall knowing that yee also haue a master in heauen 32 Howbeit there is nothing that more induceth Magistrates to doe iniurie or wrong then the acceptation of persons which is acted two waies First most vsually in fauouring the ritch against the poor the kinsmā against the stranger the acquaintance against the vnknowne person the mightie against the weake as are widdowes and Orphants to be short al such as we dare not offend because it is in them to helpe or to hurt vs against such as haue no meanes to reuenge or to reward Secondly in taking such compassion of the widowes and fatherlesse the poore others in tribulation that contrary to right and equitie we wrongfully fauour them in iudgement Leuit. 19.15 Yee shall not doe vniustly in iudgement saith the Lord neither shall ye fauour the person of the poore nor honor the mightie but ye shall iudge your neighbors iustly In this consideration did they in old time paint iustice blinde to the end to shew that iudges ought not to respect the apparance of any persons 33 Let magistrates therfore to the end to be the more constant and resolute in this dutie thinke vpon the admonition of Iosaphat King of Iuda to those of his time There is no iniquitie in God sayth he ◠Chro. 19 7. neither acceptation of any person Thereby declaring that the accepting of persons engendreth iniquitie Also as both are farre from God the Soueraigne iudge so al magistrates that in their office doe beare the imadge of God ought to abhorre as wel the one as the other and not to respect the apparance of persons least they should commit iniquitie For they must thinke that representing God in their office and calling they can not trespasse in this point without polluting the iudiciall seat of God And this doth Moses note saying Ye shall haue no respect of persons in iudgement But shall heare the small as well as the great Ye shal not feare the face of man for the iudgement is from God Let them therefore remember that they are as Gods lieutenants sitting vpon his seate to iudge vprightly To the end that closing their eies against al respect of persons their eares may be open to heare vnderstand the equitie of the cause that so they may iudge vprightly If needs they must fauour any friend or kinsman let them doe it with their owne goods not with the hurt preiudice of others To this purpose doe we read of Artaxerxes a heathen king he when one of his fauorites required him in an vniust cause to the end to finger a good sum of mony caused his treasorer to deliuer vnto him the like sum as he supposed that he should get by his sute and said vnto him by giuing thee this money I am neuer the poorer But by granting thy demand Plut. in his Apotheg I shal be the worse iusticer And as a iudge must not wrong one for anothers sake So must hee not vniustly fauour one because an other hath displeased him Hereof did Aristides in his example leaue vs a notable lesson For he sitting as iudge between two persons when the one charged his aduersarie with great wronges doone to Aristides hee saide vnto him Friend tell me onely what hee hath doone to thee For I sit heere to doe right to thee not to my selfe 34 Aboue all things let not magistrates couet rewards neither accept them when they are offered For nothing doeth more infect the heart and incline it to iniustice consydering that accordding to the prouerbe He that taketh anie thing selleth himselfe Deut. 16.19 and is bound to recompence the reward that hee hath receiued Thou shalt not saith the Lord take anie reward The reward putteth out the eie of the wise and peruerteth the wordes of the righteous Exod. 23..8 If this happen to the wise and the righteous who can boast of receiuing rewardes without corruption yea experience doth so ordinarily teach vs this that rewardes are now tearmed Corruptions And this doth the holy Ghost confyrme in that hee vsually adioyneth rewardes with corrupting and peruerting of iustice Psal 26.10 Dauid speaking of such men sayth In their hands is wickednes their right hand is full of bribes The wicked sayth Salomon taketh the reward out of his bosome that he may peruert the path of iudgement I knew Prou. 17.23 saith the Prophet Amos your manifolde transgressions and your mightie sinnes Amos. 5 12. ye afflict the iust ye take rewardes and ye peruert the cause of the poore And so strong is this poison that euen for a piece of bread wil man commit iniquitie sayth Salomon But what iniquitie Prou. 28.21 Deut. 27.25 He will condemne the innocent as Moses noteth saying Cursed bee hee that taketh rewardes to condemne the innocent to death And in this sense dyd the Egyptians who were greate obseruers of iustice paint Iudges without handes And in deede Salomon sayth The King maintaineth the land by iudgement Prou 29.4 but hee that is addicted to rewards will destroie it 35 This corruption hath euermore raigned in many euen of those that should haue been mirrors of integrity as we read of the children of Samuel 1. Sam. 8.3 who turning after dishonest game tooke rewards peruerted iustice Thy Princes saith Esay are rebellious and companions of theeues Esay 1 2◠euery one loueth giftes and followeth after rewards Mich. 13.10 They iudge not the fatherlesse neither doth the widowes cause come before them The like complaint doeth Micheas set downe saying Syon is built with bloud and Ierusalem with iniquitie The princes do iudge for gifts and the priestes doe teach for hyre the Prophets do prophesie for siluer Let not any man therfore dispence with himselfe to take rewards as thinking that he may be more constant or vertuous then others For as in a ballance that scale that beareth most we glit wayeth downe the other so he that giueth the greatest reward wayeth downe him that receiueth it euen into hell by corrupting him carrieth away his cause wrongfully gotten to his owne damnation Samuell in this matter bare himselfe vprightly 1 Sam. 12.3 refranying from all bribes and doing any iniury euen the least to others as himselfe protesteth saying Behold here I am beare record of me before the Lord before his annoynted Whose Oxe haue I taken Or to whom haue I done wrong whom haue I hurt of whose hand haue J receiued any bribe to blinde mine eyes therewith and I will restore it you Then they said Thou hast done vs no wrong nor hast hurt vs neither hast thou taken ought at any mans hand 36 Let all magistrates here take an example and let this be a mirror before
may well and prosperously guide their subiects together with all other vertues requisite and perseuerance in their duties also Iames 8.17 the blessing of the father of light from whom come all good gifts and who onely is able to giue successe and happie issue to all their labours Secondly that they put in practise the commandement of God to Iosua Iosu 1.8 saying Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist take heed to doo all that is written in the same for in so doing let them be assured that they shal prosper as the Lord addeth saying For then shalt thou make thy way prosperous then shalt thou haue good successe And in that sense let theÌ„ expect the performance of the same which God said to Samuel 1. Sam. 2.30 I wil honor those that honor me they that despise me shal be set at naught 71 Let them remember that two things are required in a prince or magistrate namely holines in time of peace and magnanimitie in wars in both discretioÌ„ Aurel. Vict. in his lyfe Polibius wherof the Emperor Traâ—an shewed him selfe as a patterne for he was indued with both these vertues That two things maintaine the commonwealth Force and magnanimitie against enimies and concord among subiectes That the preseruation of the Princes estate consisteth first in the integritie of religion Secondly in the loue of the subiects That they which are in office of magistrates must as sayth great Cato vse soberlie their power authoritie Plutarch in his Apoth Plato in his comonwelth that they may stil vse it That that com-wealth is happie wherein euerie man obeyeth the prince and the prince obeyeth the lawe That the magistrate as the same Cato sayth must not tarrie for exhortation to gouerne iustly neither by exhortation bee mooued to beare himselfe vniustly That it is a calling both steadfast and to bee desired Polib l. 6 when euerie one in priuate doth liue in peace and holynesse and that iustice and mercie doo abide in publike persons That the prince must make his subiects to loue him and his enemies to feare him and as well to remember that he is a man Tacitus Annal. 11 Plinie in his Panegiricks Curtius l. 7. as that he is established ouer men That there is nothing so firme strong but is subiect to inconuenience and danger euen by the feeble and weake And to this purpose let them call to minde that great trees are long in growing but cut downe in an houre Let them not forget that they beare the image of God in regard of theyr office and are called Gods to the end they should neither speake nor doo anie thing vnworthie the maiestie of God Tacitus Let them beware of abating theyr authoritie either by too much lenitie or the peoples loue by like seueritie Let them not prefer the aduise of young Counsellors before the iudgement of the auncient and to that purpose make vse of the example of Roboam 2 Chro. 10 who by the contrarie alienated the ten Tribes of Israel and lost his dominion ouer them Let them neuer pronounce sentence in wrath neither vndertake anie thing in displeasure but remember the saying of Saint Iames Wrath in man fulfilleth not the iustice of God Let this saying of Saint Augustine bee printed in their heartes Iames 1 20 Augustine in the 13. a-abuses of degrees Degree 6. Three things are requisite in a gouernor Calling feare of him and loue towards him Calling is requisite to the end he may beare himselfe in a good conscience cheerefully yet if hee bee not both loued and feared he cannot subsist in his calling Let him therefore aduise himselfe to procure loue by benefites and affâ—bilitie and â—eare by punishing wrong done not against himselfe but against the lawe 72 Let him consider of the titles that Iulius Pollux who was gouernor of the Emperor Comodus in his youth attributeth to the prince whome hee calleth father of the people gentle louing mercifull wise iust courteous couragious despising monie not subiect to passion but commaunding ouer himselfe ouercomming lust vsing reason quicke of conceit sober religious carefull for his subiectes constant no deceiuer adorned with authoritie readie in his affayres prouided to doo well slowe to reuenge affable gracious in speech open hearted a louer of the vertuous desyrous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same Let him remember these wordes of Lewes the ninth lefte by his last will to his eldest sonne and successour Philip and are recorded in the chamber of accounts Be deuout in the seruice of God bee in heart pittifull and charitable to the poore and comfort them wyth thy good deedes keepe the good lawes of thy realme take no subsidies or releef of thy subiects but vpon vrgent necessitie and for the profite of thy common wealth vppon iust cause and voluntarily 73 Let them continually looke vpon the table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes an auncient towne of Aegypt and was alwayes layde at the kinges beds head when hee was chosen and by the sayde Marcus Aurelius at his death giuen as a singular treasure to his sonne Comodus This Table was written in Greeke Characters and contayned the protestations and sentences following I neuer exalted the proud rich man neyther hated the poore man that was iust I neuer denied iustice to the poore for his pouertie neither pardoned the wealthie for his riches I neuer benefited or gaue rewarde for affection neither punished vpon passion onely I neuer suffered euill to escape vnpunished neyther goodnesse vnrewarded I neuer committed the execution of manifest iustice to another neyther determined that which was difficult by my selfe alone I neuer denied iustice to him that asked it neither mercie to him that deserued it I neuer punished in anger neither promised benefite in mirth I was neuer carelesse in prosperitie neyther faint hearted in aduersitie I neuer dyd euill vpon mallice neither committed villanie for couetize I neuer opened my gate to the flatterer neither gaue eare to the backbiter I alwais sought to be loued of the good and feared of the wicked lastly I alwaies fauoured the poore that was able to doo little and God who was able to doo much fauoured me 74 To conclude wee will adde these short excellent sayinges of Saint Augustine Augustine of the degrees of abuse Degree 9. wherein he representeth vnto vs the duties of princes and magistrates The iustice of the king saith he is that he doo not wrongfully oppresse anie man by his power that he iudge without acceptance of persons betweene man and man that hee bee a defence to the straunger the fatherlesse and the widow that he suppresse theft punish adulterie exalt not the wicked maintain no quarrellers or lasciuious persons root out the
this when he beheld the glorie of Iesus Christ 15 According to the purpose of the premises we saie that whereas God hath chosen some euen whome hee woulde and not other some and in all that God in his prouidence hath ordained done for the execution thereof there resteth such wisedome goodnesse mercie and iustice that for the approuing of that which in the wisdome of mans flesh seemeth strange vniust it sufficeth to shew that the same was so ordained and decreed in the eternall and determinate counsel of God And indeed if anie man ask why the gospell is preached rather to some than to other some also why among those to whom it is preached some doo beleeue some do rest vnbeleeuers it is reason sufficient to aunswere that some are chosen and other some are not So many saieth Saint Luke did beleeue as were ordained to life euerlasting You beleeue not saieth Iesus Christ because yee are not my sheep Acts 13.42 Iohn 10.26 My sheep heare my voyce and follow mee When the Apostles asked Iesus Christ why he taught the people by parables wherein they had no vnderstanding which afterward hee opened to them alone hee lifted them vp into this consideration that they were chosen and the other not To you sayth he it is giuen to know the secrets of the kingdome of heauen Marke 13.10 but it is not giuen to them And therefore when we reade that some euen in lieu of conuerting and beleeuing haue bin hardned and become more wicked whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death It sufficeth that we aunswere that this befalleth not the elect but as Saint Paule saith 2. Cor. 2.15 those that perish and are vessels of wrath prepared to perdition And therfore the preaching of the Gospell whereby some are hardned is neuerthelesse of a sweet sauour before God as hee doeth expresly affirme 16 Let vs therefore conclude that all that God hath willed in the election of some and not of other some and in his prouidence and the execution of the same is good righteous holy and commendable And albeit we cannot comprehend it yet let vs beware that of our ignorance we take no occasion to blaspheme God but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ namely that he hath an infinite power to dispose of his creatures as hee will an incomprehensible wisedome to ordeine most wisely mercie and iustice which in him are but one essence wherby he can do nothing but in mercy iustice This if thou doest not vnderstand I saie to thee againe accuse thine owne ignoraunce and reuerence this holynesse which passeth thy vnderstanding Beleeue so much as in his word he testifieth vnto thee and permit this infinit power and wisedome to doo and to know euen that which thou canst not comprehend Remember that he dwelleth in an vnaccessible light which thou must reuerence but not enter into Beware thou beest not an aduocate for so wicked a cause 1. Tim 6 16 Rom. 3.4 Psalm 51 6 as is the cause of the reprobate to iustifie it in the sight of God For howsoeuer thou thinkest it to be he will alwaies as Dauid saith ouercome when he is iudged 17 In the meane time for the better vnderstanding of our intent knowledg in this doctrine we saie that if we stād vpon the consideration of mans creation to the image of God both hee and all that are descended of him were created to life for in man created to the image of God there was no matter or argument of death But if wee speake of the predestination hidden in the eternall counsell of God the same is a profound deapth that should euen rauish vs into admiration And whereas Saint Paule calleth those that are not elect vessels of wrath prepared to destruction he hath regard to theyr first original and nature of men Rom. 9. 22 Heb. 7.10 Rom. 5.12 according as all beeing yet in the loines of Adam when he transgressed Gods commandement dyd all sinne in him and are all guiltie of death and infected with mortall corruption Not that there was not in God a former counsell which went before wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknowen but for that from the transgression of Adam proceeded the curse and death of mankinde Saint Paule sayth that God prepared vessels of mercie for his glorie because that all that the elect haue to guide them to life euerlasting proceedeth of the grace of God Rom. 9.13 but others are prepared to perdition because they are giuen ouer to themselues so that following their owne corruptions they go according to the eternall decree of God to destruction And heereof do we gather that albeit God had iust cause to vs vnknowen thus to dispose of his creatures by choosing some and reiecting other some yet did hee not hate or condemne anie thing but sinne and corruption It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen when wee see that it resteth in earth neither that we should impute that vnto God which is in man himselfe neither should the reprobate also murmure at the mercie of God poured vppon the elect considering that God may doo good to whom he wil either at their owne destruction whereof there resteth a twofold occasion in thēselues namely original sin the iniquities that do therof daily proceed 18 Moreouer as concerning the transgression of Adam Eue 1. Sam. 2.6 Amos 3.6 Iere. La. 3.38 Iob. 30.39 Psalme 104. 105. 106 107. 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God And in deed the holy Scripture in infinite places doth testifie that all things depend vpon his prouidence decree If a sparow falleth not to the ground without the will of God shall man so excellent a creature created after the image of God take so horrible a fall without his prouidence and decree A man may giue a little child some small stripe with a rod without the parents appointment which notwithstanding they would peraduenture dissemble and winke at but none dare vndertake to cut him of the stone or to cut off any lim without his fathers good will and authority Euen so the greater that the importance of Adams transgression was in that it tended to destroie ouerthrow so excellent a work of God namely man created to his image the more are we to beleeue that it was neuer doone without his counsell or decree Moreouer if in his prouidence hee hath ordained what he will haue done with all other creatures hath he not think you ordained what shall be done with the principall and most excellent for which he created all the others Again if God creating all the world
and man to his own image purposed that the principall end of his worke should be the manifestation of his glory did he not also ordaine meanes to attaine thereto But the fall of man was as it were a preamble and a preparation to declare his loue in his redemption through Christ to make manifest his mercie to his elect his iustice to the reprobate And in this especially doth the glorye of God appeare If there were sinne in the fall of Adam so was there in the pursuite against Iesus Christ And yet loe the Apostles speaking vnto Almightie God doeth saie Doubtlesse against thy holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat Acts. 4.27 with the Gentiles and the people of Israel gathered together to doo whatsoeuer thy hand and thy counsell had before determined to be done Againe speaking to the Iewes in expresse wordes they obiect vnto them that by the handes of the wicked they tooke Iesus Christ and crucified and slew him Acts. 2.23 being to them deliuered by the determinate counsel and foreknowledge of God Albeit they cannot comprehend that Adams transgression wherein there was sinne came not to passe without the prouidence and decree of God and yet that God is not the author of sinne Must they therefore denie his prouidence those places of holy Scripture wherein the holy Ghost doth so often and so euidently testifie the same Or contrarie to so many testimonies of his word will they make God the author of sinne They do not murmure blaspheme or replie against vs but against the holy Ghost Must they because they cannot comprehend how it should bee possible that God should prohibite Adam that thing which neuerthelesse came not to passe without his decree will and eternall counsell denie those testimonies which himselfe deliuereth in his word or malitiously gather that in God there should bee two contrerie wills Let vs beleeue so much as hee testifieth in his word and reuerence so much as wee doo not vnderstand If we should conioyne the redemption wrought by Iesus Christ with the fal of Adam we shuld soone confesse that as well the one as the other came to passe by the prouidence of God 19 Yet if it were requisite to consider some reasons the same which Saint Augustine doth note might well content vs. We safely doo confesse Augustine of reprouing grace c. 10 sayth he that we do well beleeue that God the Lord of all who created all things good and who both did foresee that from good they should digresse to bad or knew that it dyd better beseeme his almightie goodnes to make of euill good than not to suffer the euill hath so determined the liues of Angells and men that in the same he would manifest first what free will was able to doo next what his grace with the iudgement of his iustice were able to bring to passe First Saint Augustine saith in that he calleth God the Lord of all he doth shew that he had power and authoritie to dispose of his creatures as he wold Secondly in that he saith that God created all things good he noteth that God is the author of the goodnes that hath bin in all his creatures namely in man created to his image but not of the sin afterward coÌ„mitted Thirdly in that he knew that from good they should degenerate to euill and yet that voluntarily he permitted it hee propoundeth this reason that it better beseemed him to shewe his almightye goodnesse in making of euill good then in permitting the euill And then he sheweth the good that God gathered out of the fall of Adam First that it serued to shew what freewill was able to do thereby signifiyng that there is no stedfastnesse but in God and yet that Adam was inexcusable in his fall For hauing created man with free will his sinne was not vpon compulsion but voluntarily and indeed he did eate of the forbidden fruit not to the end to obey the decree of God wherof he was yet ignorant but at the instigation of Satan and vpon a lust to be like vnto God And therefore when God reproued him he complained not of Gods decree but of his wife Eue and his wife of the Serpent Gen 3.6 and 3.12.13.14 and God in his sentence pronounced against them denounceth them all to be guiltie and worthy of punishment 20 For the second fruit gathered in the fall of Adam hee saith that it serued to declare the benefite of the grace of God to the elect and consequently to cause vs to confesse that our saluation is indeed free and grounded vpon the onely loue and mercye of God Also that this we ought not to misdoubt because hereby we are pulled out of the gulfe of death and damnation whereinto by Adams transgression we were plunged likewise that he hath elected vs to the ende to make vs pertakers of so great a benefit and left and abandoned so many others of like condition as ours in the deapth of euerlasting woe and to saue vs hath deliuered his onely begotten sonne Iesus Christ to the death Finally in that he saith that he vouchsafed to shewe the iudgement of his iustice namely vpon the reprobate he thereby representeth vnto vs that they haue no cause to murmure or contende and indeede as already we haue shewed that Adam was in his fall inexcusable so are they who being in Adam did with him fall into death and corruption for the sinne and corruption is in them and proceedeth from Adam not from God And albeit that which they doe is not without the prouidence and determinate counsell of God yet not knowing neither hauing any regarde thereof but voluntarily abandoning themselues to sinne and executing as S. Paul saith the lâ—stes of their fleshe Eph. 2.3 they cannot impute the cause of their damnation to God considering it is in themselues neither the r corruption seeing they take it from Adam In this sence Iudas seeing that he was condemned grounded not his excuse vpon the determinate counsell of God but accused and condemned hiâ—â—elfe saying Mat. 27.3 I haue sinned in betraying the righteous bloud and ouercome with the iust iudgement of God he hanged himselfe 21 By the premises it appeareth that the true wisedome humility and sobriety of Christians consisteth in this that when God openeth his mouth to teach vs we likewise opeÌ„ our eares to learn and when he shutteth his mouth we couet not to know Let vs in our selues finde that in God there is a wisedome iustice which we must not search into but reuerence and beleeue all that Gods worde doth teach vs concerning the election of some and the reprobation of other some as also of the prouidence of God notwithstanding we comprehend not the iustice or reason thereof for the glory of God must euen swallow vp all our replycations and murmurings because it is a true sanctification of Gods name to beleeue that he neither doth
such meanes as God hath ordeined for the bringing of them to saluation God hath limited to euerye man the terme of his life but withall hee hath ordained and appointed that for the preseruing thereof he shall both eate and drinke If thou sayest that thou shalt of necessitie liue thy course that God hath prescribed and therefore that for the preseruation of thy life thou needest not to eate or drinke thou dost theâ—in directly fight and striue against the will and pleasure of God and this is temptation neither dost thou notwithstanding God hath decreed the time of thy life forbeare to eate or drinke Why then dost thou not the like for thy soule as hee therefore that should abstaine from foode and say that he neede it not to liue by should drawe to this end so they that saye that being elect they neede not beleeue the Gospell nor amend their liues for the atteyning to the kingdome of heauen do teach men to tempt God and reuersing his prouidence striuing against his will and so farre as in them lyeth abolishing the meanes and way to life and saluation doe drawe on to death and eternall damnation Which is more if any man aske the cause why some doe beleeue and amend their liues and others doe not the holy Ghost doth aunswere That it is election that maketh this difference so farre therefore are the elect from no neede of this holy life is they doe pretend that contrariwise holinesse and amendment of life is the token and fruit of their election Againe wherefore doe they say that if there be election the elect shal not need to liue in holinesse they doe this as is aforesaide onely by such an absurditie to proue that there is no election notwithstanding there be so many and euident testimonies therof in the word of God Iohn 10.27 Rom. 8.29 Act 13.48 and 28.24 Apoc 2.27 Mat. 20.16 Marc. 13.20 Eph. 1.4 Rom. 9.11 and 11.5 Phil 4 3. they do therfore vpon an imaginary absurdity which indeed is none reiect the expresse worde of God notwithstanding the same doth very well agree that both there are elect persons and that they cannot perish yet must liue neuerthelesse in holynes that is to say walke in the way that leadeth to saluation which is ordeined for them from before the beginning of the world And indeeed S. Paul affirmeth both the one and the other saying that God hath elected vs to the end we might be holy 6 Hauing thus discouered either the grosse ignorance or the malice and bad consciences of those that vse these allegations for the reiecting of the doctrine of Predestination we will now proue that there is nothing of greater efficacie to moue and enslame our harts to the amendment of life then the knowledge and feeling of our election First if we be elected to life eternall we are also elected to haue faith and consequently to amend our liues for those be the stayres and passage from election to glorification as S. Paul teacheth Rom. 8. The knowledge therefore of election to saluation bindeth vs to amend our liues that is to say to walke in that path whereby God vouchsafeth to lead the elect to the enioying of euerlasting life Eph. 1.4 God saith S. Paul hath elected vs in Iesus Christ before the foundation of the worlde that we might be holy and vnreproueable before him in loue Eph. 2.16 Againe We are the worke of Gods hands created in Christ Iesus vnto good workes which God hath ordeined that we should walkâ— in them Col. 3.12 Heereof also doth the same Apostle take occasion to exhorte the Colossians to amendment saying Now therefore as the elect of God and beloued put on tender kindnesse humblenesse of minde meekenesse long suffering for bearing one another and forgiuing one another The like ground taketh S. Peter 1. Pet. 2.9 saying Ye are a chosen generation a royall priesthoode a holy nation a peculier people that yee should shew forth the vertues of him that hath called you out of darkenes into his merueilous light 7 What poore maiden is there who hearing that some king had among all other chosen her to be his sonnes wife and withall ordeined that to that end forsaking her parentes and kinsfolkes she shall come to him on foot in the midst of Winter would not willingly and readily leaue all and euen in Winter and on foot come to the King to finishe this great marriage as we reade of Dauid who hearing that Saul had chosen him to be his sonne in lawe by giuing him his daughter in mariage in case hee could bring him an hundred fore-skinnes of the Philistines ventured his life to the end by satisfying the Kings desire to be his sonne in law Euen so we vnderstanding and hauing witnesse that God hath chosen vs to be the spouse of his sonne Iesus Christ and coheires of his kingdome also that it is his will that forsaking the worlde and the fleshe we should walk through the path of good works in amendment of life to come to heauen there to accomplishe this happye mariage how feruently should we renounce the worlde the flesh and euery thing that contrarieth his will that we may the more speedily and cheerefully proceede in amendment of life and so performe this blessed mariage 8 Moreouer he that knoweth that there is an eternall felicitie replenished with all glory for the elect horrible condemnation with most fearefull torments prepared for the reprobate how happy would he think him selfe if God should send him an angell to assure him that he is of the number of the elect whose names are written in the booke of life But amendment of life is vnto vs as a message witnesse and seale of our election for as election is the cause and fountaine of amendment so doth amendment leade vs to our election as the effect to the cause the fruite to the tree or roote the brooke to the spring and the light to the Sunne How earnestly therefore ought we to labour to amend our liues and to encrease in sanctification to the end more and more to be assured of our election by the fruites of the same as also S. Peter after he hath exhorted vs to amendment of life and good works 2. Pet. 1.10 doth admonish vs to study by the same to make sure our election 9 But aboue all let vs consider the fountain of our election and that is the free loue goodnes and mercy of God towards vs. As S. Paul alleadging the authority of Malachy doth declare Malach. 1.2 For to shew that Iacob was chosen Esaw reiected in the person of God he saith I haue loued Iacob and hated Esaw Rom. 9.15 As also in the same consideration he alleadgeth this senteÌ„ce written by Moses Exod. 33. â—9 I wil shew mercie to whom I wil shew mercie And in the same sence are the elect tearmed the vessels of mercy but indeed Rom. 9.23 in as much
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued God saith the Apostle in another place knoweth those that be his Secondly he saith that he had predestinated them to make them like to the image of his sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified them And this is so certainly fulfilled in the elect that he speaketh of it as if it were already done and they already lifted vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can waÌ„t nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electioÌ„ and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from theÌ„ those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there mâ—â—â—eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
sayde Abiah was ouerthrowen wyth a great wound and there remayned dead in the battell fiue hundred thousand choice men of Israel Moreouer as there be two meanes sayth Cicero to decide controuersies Cic. Off. l. 1 the one by wordes and lawe the other by force also that the first is proper to man the other to beasts so ought we neuer to proceed to force but in case it cannot bee otherwise decided And in deed it is not lawfull to leuie warre against him that is readie to determine the controuersie by lawe and to make satisfaction yea Thucid. l. 1 as it is better to loose some parte of a mans right than to goe to lawe so ought wee to beare much before wee resolue vppon warre For as the Surgion doeth neuer proceede to cauterising or cutting off of the member vnlesse the whole bodie bee in daunger to be lost so are wee neuer to enter into warre but vppon the necessarie good and safetie of the people and theyr preseruation from destruction 56 Let Magistrates also remember Salust in Iugurth Thucid. l. 1 Cicero for the law Mamlia that the enterie into warre is easie but the returne most difficult in that the ende resteth not in the power of man as doth the beginning and therefore before the warre beginne wee are to thinke what maye followe For not the warre onely but euen the verie feare thereof breedeth great calamities Augustine of the city of God lib 19. Augustine against Faustus lib. â—2 c 74. Neither can wee enter into warre albeit most iust but with horror yea euen the name whereby the Hebrewes doo signifie war sufficiently declareth that it is as a consuming of all namely of godlynes and good manners of goods and of the liues of a number of men Let them withall remember what Saint Augustine writeth that a desire to hurt a crueltie in reuenge difficultie to be appeased couetousnesse of dominion the brutish passion of rebellion and all other lyke affections are iustly to bee reprehended in warres As in deede all warres arising of ambition and couetousnesse are vniust and as an ancient historiographer sayth doo breed great inconueniences Tacitus lib 4. Euripides as also the Greeke Poet noteth who sayth He that warres vniustly craue Happie issue shall neuer haue But those warres sayth Saint Austen are lawfull that are followed August of the of the word of the Lord. Cic. offic lib 1 Liuy lib 9. not vpon couetousnesse or crueltie but for the purchasing of peace the suppressing of the wicked the releeuing of the good The end of war saith Cicero is to get peace and that warre is iust saith Liuie that is necessarie and the weapons lawfull where there is no hope but in weapons Augustus Caesar was accounted happy and great Suetonius in the life of August c. 20. Liui. li. 5 because hee neuer prosecuted anie warres but wyth iust and necessarie cause For warres are to be followed with no lesse iustice than courage neither shuld a prince notwithstanding whatsoeuer confidence in his power and strength hazard an estate certaine for an vncertaine 57 Moreouer as princes magistrates haue their lawes statutes and ordinances wherwith to contain their subiects in their duties in the time of peace so shuld they take order for good gouernment in the wars to the end their iust wars may iustly holyly be prosecuted So did God in olde time by the handes of Moses deliuer lawes to his people Deuter. 20 whereby they should be guided in the warres But especially a prince is to prouide that warlike discipline well deuised be strictly obserued likewise that his souldiers may bee restrained from blaspheming from forcing of women maidens from dronkennes as S. Iohn Baptist taught them from dooing wrong or iniurie to any But that by paying them their hire faithfullye Luke 3 14 hee may giue them cause of contentment as Saint Iohn commanded them withall may haue authoritie and iust reason to punish transgressors 58 To conclude Magistrates are to remember that in old time God commanded that the sonnes of Aaron the priest shuld sound the trumpets wheresoeuer there was anie question of warres Numb 10.9 Deut. 20.1 Also that the priest should then speake to the people to exhort them not to feare or doubt and to assure them that God marched with them to fight for them against their enemies For herein princes magistrates are admonished and taught first not to leuie anie war but that which is iust approued by God and as it were summoned thereto by Gods trumpet secondly so to behaue themselues as in his presence vnder his conduct thirdly not to trust to their own strength neither to feare the strength of their enemies but to repose themselues vppon God the captaine and conducter of the war so that albeit their enemies be more in number yet they may be assured through Gods assistance to ouercome them Thus wil he giue them grace either to preuent the tribulations of war or els to vndertake leade happy blessed wars whereby ouercomming their enimies they may keep their subiects in peace prosperity 59 We haue already declared how far the duty of the magistrate doth extend namely so to imploy his authoritie that his subiects may liue religiously in all godlynes and peaceably in tranquilitie There yet remaineth the third point namely that they also leade their liues in all honestie Now this honestie consisteth principally in two things first that among subiects ther be found no pollution in fornication lust other villanies secondly that al dronkennes gluttony such like excesse riot be suppressed bannished and driuen awaie As concerning the first point God in his word doth sufficiently testifie and by the examples of diuers his vengeances declare that he detesteth all fornication and the magistrate is the seruant of God it is therefore his dutie to conforme his will to the will of his God by making coÌ„uenient decrees to restrain all whordome fornication by abolishing all occasions Exod 20.19 Leuit. â—0 11.13.15 c. by punishing such as giue themselues thereto Neither is God satisfied with the simple prohibition of fornication but he also addeth politike decrees which he commandeth the magistrates to put in execution for the punishing of such as shall transgresse his lawes prohibitions aforesaid Deut. 22.22.24 c. First therfore he commandeth them to put to death all such male female as do abandon themselues to anie vnnaturall carnall coniunction Also all incestuous persons that is all that by carnall copulation ioyne in any degree prohibited in his law and all adulterers men or women this taketh place in him that coÌ„panieth with a woman vnmarried or betrothed to another 60 This sinne of adulterie hath euermore bin accounted so worthie of punishment that wee shall scarce finde anie people or nation in the worlde that hath not from time to time exemplarily and notably punished