blood but against spiritual wickednesses and therefore put on the whole armour of God that ye may be able to stand against the assaults of the deuill Secondly though it be true that faith and prayer are the chiefe weapons of Christians in this world yet other armes are not to bee cast away for we read that the Lord of hostes gaue victory to his Israel against Amalek Orante Mose et Iosua pugnante by the prayer of Moses and fighting of Iosua and S. Augustine giues this aduise to Bonifacius arripe manibus arma oratio pulset aures authoris and in another place some pray for you against inuisible foes and you fight for them against visible Barbarians Now there bee three conditions in an honest and honorable warre 1. Authoritas legitima 2. Causa Iusta 3. Intentio bona That it be vndertaken vpon lawfull authority for a iust cause with a good intent For the first it is determined by S. Augustine and other Diuines that Soueraigne Princes only haue power to proclaime was for the protection of their Realmes as the Kings of England France Spaine the common wealth of Venice the Dukes and Princes of Germanie which are of themselues absolute Lordes but Earles and Barons and other great Persons immediatly subiect to superiour command may not of their owne heads and authority make war and the reason hereof is very plaine for if one man sinne against another the Iudge shall Iudge it quoth old Elt If one subiect offend another appeale may bee made to superiour authority but if a King trespasse another they haue no common seat of Iustice where to complaine of iniuries and therefore they must reuenge publique quarrels and make the sword their Iudge But here diuines put a difference between offensiue wars defensiue we may not assault our forrein foes without the Princes expresse command but in a defensiue warre it is otherwise Because when any part of the land is inuaded and besieged vpon the sudden it may bee dangerous to stay for instructions from aboue as a priuate man assaulted on the high way by a thiefe hauing no meanes at that instant to complaine vnto the magistrate becomes himselfe a magistrate and may strike with his owne sword in his owne Iust and necessarie defence so good subiects oppressed by forreine force desperatly vnawares I speake rather as a School-man then a States-man hauing the Princes tacite consent need not expect his explicite direction I conclude therefore this poynt with Hostiensis and Peter Martyr bella sunt iniusta quae suscipiuntur aut non mandante aut non tacite approbante magistratu The second condition in honest and honorable warres is a iust cause Warre is full of inconueniences Plinie reports that a Dragon sucking the blood of an Elephant kils both it selfe and the beast Euen so saith one many times it falleth out in warre Pars vtraque perimit et perit Both parties receiue hurt for as he that sets a wood on fire knowes not how long it will burne and how farre the rage of the flame will reach euen so he that begins a warre knowes neither where nor when it will end A King therefore may not fight against another Prince for euery trifle but only to repell a notorious wrong done to his honour or state Cuncta prius tentanda sed immedicable vulnus Ense recidendum There be many most abhominable sinnes and impieries in Rome Venice Florence the which are not to be reformed by the King of Spaine for that hee is not their competent and ordinary Iudge but euery King being the protectour of his liege people may correct such offences of other nations as damnifie his subiects It is a iust cause for a King saith Augustine to warre with any state that insolently refuseth to right a publique wrong as not to restore goods taken by Pyrats or not to punish a notorious libellouâ—… dishonouring the persons and disabling the titles of Soueraigne Princes in such a case saith Augustine both the Captaines and the souldiour are the Ministers of God and they fight with his sword to take vengeance on such as doe euill But here Princes ought to consider that they should not fight vpon any doubtfull or little cause but only for some great and certaine Againe wee must here distinguish betweene the King and the subiect It is a fault in a King to fight in a quarrell which is vncertaine because warre is an act of Iustice but it is iniustice to punish a man before hee suffer a sufficient tryall and his cause bee well examined But it is not a fault in a subiect to fight vnlesse the cause bee notoriously knowen vniust It is our duty rather to presume of the Kings Iustice then in any sort to question his authority tene certum et relinque incertum is a good precept in this case Howsoeuer the title bee most vncertaine yet that euery soule should obey higher power is certaine The King then in proclaiming warre may sinne but the subiect in executing his command offend not as a Iudge in a dubious case sinnes when he condemnes an innocent and yet the hang-man may not examine the Iudges sentence but is bound to doe his duty The third condition required in warre is a good intention for seeing publique tranquillity and peace is the end of warre neither Soueraigne nor subiect ought to fight for other designes as to shed blood or to enrich themselues or to try their vallour or the like Militia may not bee quoth Bernard Malitia so S. Augustine lib. 22. Contra Faustum Chap. 74. Nocendi Cupiditas Vlciscendi Crudelitas impacatus et implacabilis animus feritas rebellandi libido dominandi et si quae similia haec sunt quae in bello Iure culpantur To these 3 conditions other adde a fourth and that is modus debitus the commendable manner of fighting in an honorable warre that wee hurt not any person which is innocent according to the rules of S. Iohn the Baptist in his charge to souldiers Doe violence to no man accuse not any falsely be content with your wages Where hee forbiddeth all iniurie done by souldiours to parties innocent either by force or fraud in their persons or goods in saying doe no violence he forbiddeth open iniury done to poore peasants in beating them or robbing them in saying accuse not any man falsely He forbiddeth iniuries by fraud as when souldiours accuse a rich man for a traytour or secret intelligencer though they know the contrary In saying bee content with your wages he forbiddeth all vniust exactions and pillage which is contrary to the law Now there be three sorts of men exempted from the cruelties of warre which a souldiour ought not to damnifie The first are such as apperteine not to the common wealth of the enemy and therefore free-booters are too blame who rob their owne friends and spoyle their allies countrey thorow
of Condoling woe and shall be free from Condemning though our spirituall enemies are stronger and our greiuous sinnes are greater then wee yet as God said to Rebecca the greater shall serue the lesser In Christ all thiâ—…gs are ours and all things quoth Paul euen Sin it selfe quoth Augustine euen the Deuill himselfe quoth Luther worke together for our good yea for the best if we loue God in his Christ. Heale vs thenô Lord and wee shall be healed saue vs and we shall be saued Deliuer vs from eternall woe that we may bee blessed with euerlasting happinesse in thy kingdome of glory where wee shall euer be sure to be free from sorrow because free from sin Ceasing to draw iniquity with cordes of vanity and sin as it were with cart-ropes ESAY 41. 14. Feare not worme Iacob c. CHrist is Alpha and Omega Reu. 1. 8. As Esay speakes in this Chap. at the 4. verse the first and the last and that vnto vs as well as in himselfe being yesterday and to day and the same for euer Heb. 13. 8. And therefore the Church allots a proper Scripture for euery Sunday throughout the whole yeare begins and ends her deuout seruice with the comming of Christ. For the first sentence declared in the Gospell appointed for the first Sunday is behold thy King commeth vnto thee And the conclusion of the last Gospell on the last Sunday this of a truth is the same Prophet that should come into the world which occasioned Petrus Machado to terme this order annulus Christianus as it were the Christians round or ring So the Church in obseruing this high and holy time makes the birth of our Lord and appurtenances of the same the first and the last obiect of all her solemne deuotions other holy dayes in deed come between the feasts of his Natiuity Circumcision and Epiphany but all of them are called Christmas dedicated onely to Christs honour and the reason as some coniecture why Saint Stephen and Saint Iohn and the blessed Innocents are mentioned aboue the rest of the Saints is to shew that Christ came into the world to saue men of all sorts of whatsoeuer degree the Chiualrie represented by Saint Stephen a resolute Knight and warriour in the Lords battaile The Clergie represented by S. Iohn stiled the Diuine The Commonaltie or Infantrie represented by the children Herod slew Or intimating that Christ was borne for men of euery seueral age for men of perfect strength as Saint Stephen For old men on their Crouches as Saint Iohn who liued after Christ was dead as Hierom reports in his life 68. yeeres being as Baronius avoweth at his dying houre 106. yeeres old Lastly for Infants in their Cradles as the blessed Innocents Or it may bee these Saints are honourably remembred at Christmas rather then other because Christ saith if any will follow me let him forsake himselfe take vp his Crosse Mat. 16. 24. The seruant is not greater then his Master if they haue persecuted me they will persecute you also Ioh. 15. 20. Now Bernard other Doctours say there bee 3. kinds of suffering or martyrdome in Christs cause The 1. In will in act as that of Saint Stephen the 2. In will but not in act as that of Saint Iohn the third in act but not in will as that of the Bethelemitish Innocents And so Christ as it is sayd Cant. 5. 10. Is white and ruddy the chiefest among ten thousand as one featly but I censure not hovv featly Candidus in Iohanne rubicundus in Stephano electus ex millibus in Innocentibus This Scripture then is chosen aptly for a Christmas Sunday promising that in type which wee now see performed in truth namely that Christ our Lord is the deliuerer of Sion out of her Captiuity the Comforter abettor strength helper in a word the redeemer of his people from the hands of all their enemies from the bands of all her sinnes In this verse which is Capitulum Capitis as it were the Chapters abridgment two points are to be considered especially 1. The weaknesse of the Church in respect of her selfe as being a worme and as a dead man 2. The strength of the Church in respect of her Sauiour saying feare not I will helpe thee this I haue sayd and this I will haue done being powerfull and able because the Lord pittifull and willing because thy redeemer faithfull and true because the holy one of Israel The Lord calleth elsewhere Iacob his chosen Israel his possession Iuda his Sanctuary Israel his dominion an holy Nation a Kingdome of Priests an holy tree springing of an holy root a people peculiar to himselfe enclosed as it were from the Commons of the whole world But heere considering their present affection and miserable condition vnder Captiuity hee takes a better course with them in omitting these glorious titles and comparing them vnto wormes and men that are dead for this he shewes more That he greatly cares for them although they seeme most abiect in the worlds eye Feare not I am with thee be not affrayd I am thy God I will strengthen thee and helpe thee and sustaine thee with the right hand of my iustice Howsoeuer now thou beest nothing yet I wil so succour thee that all the men of thy strife shall be confounded ashamed perish and come themselues to nothing Behold I will make thee a roller and a new threshing instrument hauing teeth and so thou shalt thresh the mountaines and grind them to powder and make the hills as chaffe A word spoken in his place saith Salomon is like aples of gold with pictures of siluer He therefore which is set apart for the gathering together of the Saints and the worke of the ministrie must as St. Paul exhorts diuide the word of truth aright He must as the Baptist in preparing way for his Lord exalt the vallyes and make the mountaines low Men are made mountaines two wayes either assuming too much vnto themselues out of their owne merit or else presuming too much vpon Gods mercy and on the contrarie men are vallyes in contemplating their great faults and little faith humbled in their sin and in their suffering for sin And therefore the man of God ought to digg downe Mountaines by denouncing Iudgments and to raise vallyes by pronouncing mercy He must as Ambrose sayd bee like a Bee applying the I awes sting to the proud in heart but the Gospells honie to the poore in Spirit It is written in the Law that if a man goeth vnto the wood with his neighbour to hew wood and his hand strikes with the axe to cut downe the tree If the head slip from the helme and hit his neighbour that he dye the same shall flie to one of the Cities appoynted for refuge and liue Such as handle the word indiscreetly without any distinction of times or places or persons or circumstances of sin makes the head
Dishonour he departed went away returned Despaire he dwelt at Nineue His fal is described to be very fearefull in respect of three circumstances The first is of the persons who slew him Adramalech and Sharezer his own sonnes The second is of the place where he was slaine in the temple of his god Nisroth The third is of the time when he was slaine when he was praying and worshipping In that the spirit doth expresse Sennacheribs recoyling backe with so many words it is vndoubtedly to cast disgrace vpon his cowardly flight For it is no superfluous and idle repetition when he saith hee departed he weâ—…t his waâ—… he returned The name of King is added also to his further shame as if he should say see this King this great King whom impudent Rabseketh extolled so highly by reason of his power and pompe He that came vp against all the cities in Iudah and challenged in his rage the Lord himselfe meant not to retire with infamie But God for his trueth and mercy sake droue him out thence euen as chaffe before the wind the Lord who cannot lie sayd by the mouth of Esay the Prophet I will send a blast vpon him and accordingly the Lords Angel in one night smote in the campe of Ashur one hundred fourescore and fiue thousand So when the remnant rose early in the morning behold they were all dead coarses And whereas it is sayd He returned and dwelt at Niniue It sheweth euidently that he not only lost his courage but that his forces also quailed For if despaire had not bene as a chaine to keepe him in who was ambitious and insatiable hee would not willingly haue stayed at home and content himselfe with his owne kingdome This history may comfort vs in the perill of warre God which is the Lord of hostes and King of glory can and as shall make most for his honour and our good will protect his Church as with a shield And here wee may sing with Dauid As we haue heard so haue wee seene in the city of the Lord of hostes in the city of our God God vpholdeth it for euer For in the yeare 88. did there not a Spanish Senacherth come vp against our English Iudah as himselfe fondly conceited with an inuincible Armado did not the Iesuites as foule-mouthed as euer Rabseketh defie God and his Gospel openly triumphing in pulpit and â—…e before the victory Did they not cry with a loud voice from Rhemes and Rome from Flanders and France that our blessed Queene Elizabeth was a miserable woman vnable to protect her subiects and that her Kingdome was deliuered ouer into the hands of the great king of Ashur But albeit the Pope such was his holinesse did blesse them in their endeauours yet the Lord did curse them in their ends He sent a blast among them a tempest in the mids of them on the sudden which in a trice so disordered their Nauy that few returned as Sennacherib into Niniue the same way they came Let God arise and let his enemies be scattered let them also that hate him flee before him like as the smoke vanisheth euen so let them be driuen away and like as waxe melteth at the fire so let the vngodly perish at thy presence O God Hitherto concerning the flight of Sennacherib I am now to proceed in his fall amplified First by circumstance of persons as being slaine by his owne sonnes Adramelech and Sharezer Dauid complaining of Achitophel and Christ in the person of Dauid complaining of Iudas cryed out it is not an open enemie that hath done me this dishonour for then I could better haue borne it neither was it mine aduersary that did magnifie himselfe against me for then peraduenture I could haue hid my selfe from him But it was euen thou my companion my guide and my familiar we tooke sweet counsell together and walked in the house of God as friends It is base trechery to betray a friend but it is the serpents head and height of impiety to butcher a Father A sonne is the fathers liuing chronicle flesh of his flesh and bone of his bone an expresse character of his person and walking Image neerer and deerer then any friend What greater indignitie then or iniury could fall vpon Sennacherib then thus vnfortunatly to perish by the hands of Adramelech and Sharezer his owne sons What greater vnhappines then thus ignonimiously to lose his life by those who should haue preserued him aliue being of all other most oblieged vnto him as receiuing from him their being The Lords Angel smote in his camp one hundred fourescore and fiue thousand of his souldiers buâ—… God determined to reserue him for an heauier iudgment I wil send a blast vpon him and hee shall fall by the sword in his owne land verse 7. God which is the righteous Iudge doth often passe by the wicked in small dangers that he may bring vpon them a greater condemnation as when Sauls life was in Dauids hand he might haue cut off his head but hee cuts off only the lap of his garment and so lets him go God here suffered Saul to bee deliuered from the sword of Dauid that afterward he might fal vpon his owne sword Ham Noahs sonne escaped the great flood yet for discouering his fathers shame the flood of Gods wrath ouerwhelmed him The cities of Sodom and Gomorra had escaped doubtlesse many grieuous deserued punishments but at the length God rained out of heauen fire brimstone to consume them and so they were turned into ashes and made an ensample to those that afterward should liue vngodly 2. Pet. 2. 6. So many notorious malefactours who draw iniquitie with cordes of vanity and sinne as it were with a cart rope contriuing mischiefe on their beds and committing all vncleannesse euen with greedinesse often escape great dangers in their drunkennesse and other outrages and yet in fine they come to some fearefull and exâ—…mplarie Iudgement as here Sennacherib a great tyrant and a great blasphemer escaped the stroake of a glorious Angel that hee might more dishonorably perish in his owne land and in his owne house not by forreine foes or by popular sedition or by traytors or by seruants but by the sword of Adramelech and Sharezer his owne sonnes And as it was in God great Iustice that hee who did intend to slay so many children of God should himselfe bee slayne by his owne children There were secondarie causes vndoubtedly moouing these thus vnnaturally to butcher their father For first it is thought that Sennacherib had assigned ouer his kingdome to Esaradon his third sonne whom he most affected and so meant to disinherit Adramelech and Sharezer Hereupon these two brethren in iniquity conspired against Sennacherib their cruell father as he was their King and their naturall father as he was their parent The Rabbins haue coyned another deuise saying that Sennacherib asked his idol why hee could not vanquish the
insatiable auarè auarus as Chytraeus vpon our text Such an inordinate coueting is euill and goods so gotten are riches of iniquity yea filthy lucre 1. Tim. 3. 3. Ill kept is when a miserable wretch will not let his fountaine flow foorth and his riuers of waters in the street when he will not distribute to the necâ—…ssity of the Saints and share his goods among those which are of the houshold of faith according to the rules of charity Iustice mercy Ill spent as when a penny-father doth a good worke for temporall interest or to bee seene of men Mat. 6. 1. or when he doth expend his riches vpon bad workes as in giuing his neighbour drinke that he may make him drunken and so discouer his priuities verse 15. Or when hee drinkes so much himselfe that he is filled with shame for glory verse 16. All these kindes of couetousnesse are euill and as the blessed Apostle telleth vs expressely the roote of all euill whether it be malum culpae that euill a man doth or malum poenae that euill a man suffereth it is the roote of all sin and of all punishment for sin the termes of our text point at both at the sin in pronouncing it euill at the punishment in denouncing vpon it a woe For the first If the feare of God be the beginning of wisdome the Matrix of goodnesse and seed of vertue then on the contrary the loue of the world which is enmity with God is the roote of all offences against God our neighbours and our selues for as the roote giues nourishment to the whole tree so the disordinate loue of money doth administer occasions and meanes for euery sin according to that of Ecclesiastes siluer answereth to all or as it is in the vulgar Latin and old English all things obey money The most abominable sin committed against God is idolatry forbidden in the 1. commandement of the Law thou shalt haue none other Gods c. And in the 1 article of the creed I beleeue in God not in gods but as the Nicene creed in one God almighty maker of heauen and earth and in the first words of the Pater noster our Father which art in heauen God is our Father Ergo we must haue none other Gods in heauen Ergo we may not worship any grauen Image But couetousnesse as S. Paul teacheth is worshipping of Idols Ephe. 5. 5. for as cursed Idolaters either haue strange gods and not the true as the Pagans or else strange gods with the true as the Papists So the couetous person adores gold in stead of God or else God and Mammon together Nay coueting of an euill couetousnesse is so great a rebellion and disobedience to Gods holy law that as the scripture speakes it is like the sin of x witchcraft a very wretch is to himselfe a very witch and that is they height of Idola try For whereas Heretikes serue the true God with a false worship and Idolaters serue false gods imagining them to be true wi ches adore most impiously false gods knowing them to be false for the ground of that blacke art is either an open or a secret league with the deuill To speake more particularly the couetous person is an idolater in respect of his inward and outward adoring of Mammon for his inward worship he sets his heart vpoÌ„ riches as Dauid speaks he puts his trust in vncertaine riches as Christ and Paul speakes hee sacrificeth vnto his net as our Prophet speakes and as Iob speakes hee maketh gold his hope and sayth vnto the wedge of gold thou art my confidence Now then as hee is our master to whom wee submit our obedience Rom. 6. 16. So that is our God to which wee commit our selues trusting it most and louing it best As for an outward worship the miserable wretch is more grosse then either Popish or heathenish Idolaters for they worship aurum in imagine but he doth worship aurum in â—…rugine So S. Iames in plaine termes Your gold and siluer are cankered and the rust of them shall be a witnesse against you The Romanists hold that Images are the laye-mens Gospell and so Sculpture sayth Zanchius is the couetous mans Scriptura his pictures are his scriptures his bils are his Bibles and the bondes of other his security As for oâ—…her offences against God what is the cause why Simon Magus is desirous first to buy that after hee may sell the giftes of the holy Ghost is it not euil couetousnesse What is the cause why sacreligious persons spoyle God of his tithes a rent which is due to him and his for blessing the other nine parts of their goods Is it not euill couetousnesse What is the cause why Belshazzar carrowseth in consecrated vessels and takes delight in deuouring holy things is it not euill couâ—…tousnesse What is the cause why some take to themselues and their heires the houses of God in possession not only playing the merchanâ—…s in the temple but also making merchandize of the Temple defiâ—…ing holy places and making Hierusalem an heape of stoneâ—… is it not euill couetousnesse What is the cause why some Diuines in some parts of the land ly ing non-resident from their bâ—…nefices allow their curates and fellow labourers in the Lords worke so meane meanes to liue that as one sayd while they pray against other for taking ten in the hundred themselues euery yeere make an hundred for ten is â—…t not euill couetousnesse What is the cause why Neutralists and Hermophrodites in the businesse of religion are so cold like to Demas ready to forsake the Gospel and embrace the present world is it not euill couetousnesse It is sayd in the prouerbe shew mee a lyar and I will shew thee a thiefe So shew me a man giuen ouer vnto the world and I will easily shew you a man that turnes his backe to Gods altar and is ready r to make shipwracke of faith and a goâ—…d conscience The man of God who fleeth these things vseth the world as if he vsed it not vsing it only that he may the better enioy God But he that coueteth an euill couetousnesse on the contrary doth vse God that hee may the better inioy the world the penny-father is not Gods child For it is obserued that the deare Saints and children of God haue beene least branded with this of all other sinnes Noe was drunke Lot committed incest Dauid adultery Aron idolatrie Peter periury but wee doe not read that any holy Patriarch or Prophet or Apostle was ouermastered or infected notoriously with the base sinne of euill coueting among all Christs company Iudas only the sonne of perdition is blotted for couetousnesse but all the rest who were heires of saluation are sayd to leaue all things euen all they had and all they could desire to haue to follow Christ in his pouerty when he professed
dayly yet wedlocke is Gods institution and worthy to bee honoured among all men and though vngodly Princes abuse their Empire Yet the powers that bee are ordeyned of God And in this case let vs alwayes remember the saying of Gregory secundum merita subditorum disponit Deus corda praepositorum Almighty God in whose hand the hearts of all Kings are disposeth of them according to the merits of their people so that if higher powers be not good it is for our sinnes and for our saks who gouerne our owne families ill and our persons worse 3. Bad Princes often benefit the State more then hurt for many good Lawes haue bene by them enacted and many good deeds acted in the dayes of vsurpers and impious gouernours Finally it is better to haue a bad King then none according to that of Solomon Vbi non est gubernator corruit populus Where no gouernour is the people perish For whereas in a corrupt Monarchie there is one Tyrant in an Oligarchie some few Tyrants In a Democratie many Tyrants In an Anarchie all are Tyrants And it is vndoubtedly more safe to liue in a place where nothing is lawfull then where all things are lawfull a bad husband is better then none the worst Emperour is the Minister of God and if thou be wise for thy good Their second reason is ab efficiente from the founder author of authority for they maintain that Magistracie is not ordeyned giuen of God but only vsurped by men so wee read that Nimrod and Nabuchodonosor and Caesar by vexing and oppressing their countrey became Kings as a Pirat told Alexander the great I am called a robber on the Sea because I sayle in a little boate but you are called Emperors because you infest and spoyle the whole world with a great Naâ—…ie the difference is not in our fault but in our fortune To this obiection answere is made Prouerb 8. 15. By me Kings reigne Dan. 2. 37. The God of heauen hath giuen thee a kingdome power and strength and glory And St. Paul in this present Chap. at the 1. verse There is no power but of God The manner of getting kingdomes is not alwayes of God for Alexander the 6 obteined the Pope-dome by giuing himselfe to the deuill Phocas by sedition got his Empire Richard the third came to the Crowne of England by butchering his Nephewes and other of the blood Royall Yet the power of it selfe is euer from God as Christ told Pilate thou couldest haue no power except it were giuen thee from aboue So some kingdomes in respect of their wicked ends which vsurpe them are most vniust as Augustine writes Latrocinia Yet in respect of Gods purpose and prouidence who brings light out of darkenesse and disposeth of wicked men and wickednesse it selfe to his good ends They bee iust and necessary Salmanazer Senacherib Nabuchodonosor and other Tyrants oppressing Gods Israel and leading them into captiuity did herein offend with an high hand and yet almighty God ordered their ambition and cruelty to the setting foorth of his greatnesse and to the good of his chosen And therefore God sayd of Nabuchodonosor that hee was his seruant and of Cyrus that hee was his anoynted whose right he did vphold to subdue nations before him and of Ashur that he was the rod of his wrath Esay 10 â—… Their third reason is taken ab origine that one man should haue dominion ouer another was not so from the beginning in the state of innocency but after the fall of man in the state of sinne God sayd at the first vnto man rule ouer the fish of the Sea and ouer the soules of the Heauen and ouer euery beast that mooueth vpon the earth He sayd not exercise gouernment one ouer another Answere is made that if Adam had continued in his innocency yet notwithstanding there should haue beene higher powers and that is plaine by these three reasons 1. There should haue beene generation encrease and multiply Gen. 1. 28. Ergo Disparity of sexe necessarily preceding generation and Disparity of age necessarily following generation If disparity of sexe the woman is subiect vnto the man in Gubernatione though his mate in generatione the husband is the wiues head as Christ is head of the Church Ephes. 5. 23. If Disparity of age following generation necessarily then also Disparity of wit and goodnesse for euen in that estate men vndoubtedly should haue bene wiser then children and some men excelling other in grace Now the light of nature teacheth vs that the young is to be gouerned by his elder and he which is lesse good by those which are more good and hee which is a little wise by those which are a good deale wise See Thom sum 1. part quaest 96. art 3. Secondly wee say there bee certaine distinctions and degrees of Angels in the quire of heauen as reading in Holy Scriptures of principalities and powers and thrones and dominations and Seraphins and Cherubins and Belzebub is termed Prince of deuils Matth. 12. 24. Which authority he did not obtaine by sinne but had in the beginning ouer those spirits that fell with him If then there bee subiection and Soueraignty betweene the blessed Angels in heauen why should there not haue beene the like among men in the state of inocency Thirdly politique gouernment is so neessary for mankind that without it his nature would be destroyed because man is by nature a sociable creature and what society can there be without order Beastes are both armed and clothed by nature by nature they build their nestes and by nature they be Physitians vnto themselues by nature they can liue alone without others company But man is borne naked ful of wo ful of wants not able to helpe himselfe to cloth himselfe or feed himselfe or arme himselfe so that it is impossible for him to liue alone the which his very speech bewrayes for had hee bin borne to liue solitarily hee should not haue needed any language Well then if mans nature require societie doubtlesse society requires gouernment for what is society but a multitude well ordered consisting of some that command and others that obey Thus I haue shewed against Anabaptists and Libertines that the Magistrate is the Minister of God instituted by him in the beginning and to bee continued in his Church vnto the worlds end I come now to the Papists who although they well allow the calling of the Ciuill Magistrate yet doe they curtall his power exempting from his censure both Ecclesiasticall persons and Ecclesiasticall causes As for the Persons of the Clergie wee say with our Apostle Let euery soule bee subiect vnto the authority of the higher powers Euery soule that is euery man putting the principall part for the whole So Gen. 46. 27. All the soules of the house of Iacob which came into Aegypt are seuenty that is as Moses expoundeth himselfe Deut. 10. 22. Seuenty persons and