23. CHAP. XXI. Of Troubles and Sedition: further of the suffering of Tyranny.
CHAP. XXI. Of Troubles and Sedition: further of the suffering of Tyranny.
I n times past even Christ himself was accused of sedition: so was Paul, and in a manner all the holy men, and Preachers of the Gospel. And in the first times of Christianity, all damages and calamities were ascribed to the Church, as it sprang up. And when Christian Religion was received by Constantine the Great and published throughout the Roman monarchy, that did the Ethnic men judge to be the beginning of the decay of the Roman power, and that the same was afterward brought low by no other means, but because the worshipping's and superstitions of their fathers being cast aside,
Christian Religion had been brought in. Wherefore Augustine, and very many other Ecclesiastical writers, wrote noble Apologies and notable books of that matter. Ahab said that Elias troubled Israel. Which saying is
Metaphorical, because to trouble is nothing else but to mingle and confound the low with the high and the uppermost with the nethermost. And that is plainly perceived in a vessel wherein is contained liquor of diverse parts, I mean of thick and of thin: There the thinner occupy the higher places, and be more clear, and which may be better seen through: but all the dregs and
thick things seek the bottom, and there lie being pressed down. But if any man shall stir them and raise them up aloft, all is said to be troubled, for they thick and are made muddy. From hence is taken a similitude both unto the commonwealth and unto the Church: Where, when superstition and corrupt Religion, which ought to lie oppressed, is had in honor and flourisheth, and on the contrary part pure and sincere godliness disturbed, now are all things confounded and troubled. The very which thing happeneth, where honest and wise men are despised and rejected, and the ungodly and foolish have the government of things. By this means therefore, as well the commonwealth as the Church is troubled. But when this happeneth, the opinion of the godly and the ungodly is not alone. For the ungodly think that the matter goeth then well when evil things do flourish. Contrariwise holy men endued with true judgment, esteem those things to be troubled, and judge things then to be quiet and well ordered, when justice and holiness are held in reputation, and when impiety and naughtiness, as they deserve, are rejected.
2. When Ahab laid unto Elias charge the troubling of his Kingdom, it seemeth that he had respect unto two kinds of troubling: one Civil, and another Religious. For as touching godliness and worshiping of God, there was nothing more delightful unto a most corrupt king, than to promote
Idolatry, and to amplify the same, as much as in him lay. But on the other side the Prophet Elias dealt in nothing more earnestly, than to turn away the people from it, and to bring them to the worshiping of the true God
Jehovah: And therefore Ahab said that he troubled Israel. The Civil trouble was, that the King would have had his dominion to enjoy the commodities of life, and to flourish in wealth and abundance: but those good things were marvelously diminished and extenuated through want of Rain, and drieth of
three years space: So as the commonwealth was troubled, both as touching Religion, and also the necessary helps of this life. This in effect is the chiding of Ahab the King against Elias. But now must we consider how
Elias behaved himself with the King. Doubtless he committed nothing unworthy of a Prophet and legate of God. He dealt constantly, and with valiant courage defended he the ministry of God's word. He humbled not himself at the Kings feet, he craved no pardon, neither did he promise that he would amend if he had done anything unacceptable unto him: not that he was proud or arrogant, but because he saw that this accusation did directly assail the word of God, as though the disturbance had risen thereby. If he had been to deal in his own private business, I doubt not but that he would have used modesty meet for a godly man, but to have the estimation and dignity of the high God to be impaired, he might not abide. Wherefore he answered: It is not I that trouble Israel, but thou and thy fathers house. He useth a contrary accusation and returneth the crime upon the accuser, that is upon the wicked King. Neither must he be accused of insolency, because
(as Paul hath declared to the Galatians the 1st Chapter,) He must be taken accursed whosoever (although it shall be an Angel) that teacheth otherwise than the gospel or truth of God showeth itself. And if Angels are not exempted, Kings also must not be exempted. Doubtless it behooved Elias to have a great spirit, that he should adventure to oppose himself against a furious King. The self-same thing also did John the Baptist show, who set himself against Herod otherwise a most cruel King. Helias addeth a cause why Ahab and his ancestors troubled Israel: namely, for that they forsook the true God, and who was the God of their Fathers, and contemned his commandments and laws, serving strange God's. This he saith, was the original fountain and root of disturbance. And for because this is a great
matter, and that the knowledge thereof serveth very much for these times, wherein the Papists say, that we be the disturbers of the Church and the authors of sedition, and we in like manner return upon them that these evils have sprung up from themselves: it shall be very necessary for determining of the cause, to speak somewhat herein as touching trouble or sedition. And what the word of troubling signifieth, and from whence the translation was derived, I have expressed a little before. Now let us come to a just definition of the thing. But first I thought it good to show the Etymology of that word, namely Trouble. Ulpianus according to the opinion of Labeo in the Digests, in the Title Vi fractorum bonorum, saith in general, that this word Tumultus is derived ἀπό τοῦ θορυβεῖν, that is, Tumultuary. Cicero in the 6th Book De Republica (as it is reported) wrote that sedition is a disagreement of men among themselves, when one draweth one way and another, another way. The Greeks call it στάσιν and ἀκαταστασίαν. But the Authors of sedition and trouble, the Hebrews call Hakerim, the Greeks call παρᾴσσοντας, and ἀναστατοῦντας, that is, troublers. And thus much as touching the word.
3. But as concerning the true nature or definition, Sedition or trouble belong to the predicament of Action. For they which make any trouble, do it either by judging of contrary and diverse things, or by uttering of the same, or else by performing of them by the work itself. It is an Action (I say) not natural but voluntary, which is referred unto vice. The next general word thereof is contention: Seeing in every trouble, men contend one against another. Under this general word, there may be reckoned four kinds. For the same happeneth either amongst many, or else between one or two. If there be many that contend, those either be kinsfolk and near friends, or else they be foreigners and strangers. Plato in the 5th Dialogue De Republica saith,
that the Greeks be kinsfolk and friends, and the strangers he calleth Barbarous. If we shall contend with such men, he thinketh it to be war: but when the Grecians fought among themselves, that he said belonged unto sedition. But and if the contention be about holy and religious things, that is commonly called Schism: but if a contention be stirred up between one or two, then it is a brawl, as the same Ulpian affirmed, according to the opinion of Labeo, in the Law before alleged. Neither will they have it to be a trouble or Sedition, if two or three or four contend among themselves, but as they say there must be a good many. These be the chief kinds of contention. Howbeit of war and brawling I will not now treat. But trouble and Schism, that is sedition, as well in religious things, as in civil things I will comprehend in one.
4. And forsomuch as Actions are wont to be known by the objects, that is, by the matter about which they be occupied (as sight is known because it consisteth in the apprehending of light and discerning of colors: also hearing, because it admitteth sounds and words:) therefore must we consider what doeth sedition or trouble, and about what things it is conversant. We say that the same argueth a Privation of two most excellent things: to wit, of Order and of unity. Order (if we credit Augustine) is a disposing of things like and unlike, giving to everything their own places.
All things in the world be not equal and after one sort. But then are they said to be in order when they be well disposed, and obtain places fit for themselves. And men's actions have then an order when they are tempered to things according to their own state and dignity. Whereupon Chrysostom excellently well wrote in the 23rd Homily upon the Epistle to the Romans:
That God appointed amongst men many differences of Rule and subjection.
For we find there be Masters and servants, Parents and children, man and
wife, Magistrate and subjects, Olde men and young men: but the Actions of men will not be set in order, unless they be made agreeable unto these and such like degrees. But this cannot be done, unless things be ordered according to the rule of the law. Wherefore seeing trouble is said to take away order, we perceive that the same taketh away the law, which is the head and fountain of good order. For even as God in the nature of man's body separated diverse members and placed them in marvelous order, the head in the high top of all, and therein the eyes like unto windows, under it he put a mouth to receive meat, a breast to contain the inward parts which sustain life, a stomach for the digesting of meats, flanks, thighs, ham's and feet; which things being so set in order do testify the excellent wisdom of the Creator: But if they be confounded and set out of order, they make not a man but a monster: Even so hath he in his laws revealed the way and the measure whereby our actions may be rightly disposed and ordered.
5. Furthermore, Trouble or sedition taketh away unity: For the minds of Citizens are separated and marvelously drawn one from another: And that is very deformed and becometh not a Commonwealth. Wherefore Luke in the Acts of the Apostles minding to commend the society of the Christians, saith: They were of one mind and of one heart. And this unity consisteth in cleaving unto him, which above all things is one. He truly is the true God, without whose fear and worship, the true unity cannot be obtained, but all things remain torn and rent one from another. Whereupon Augustine in his
Sermon De verbis Domini, upon the Gospel of Luke the 26th chapter, entreating of those words wherein the Lord said unto Martha, But one thing is needful, writeth: Give one thing, and thou shalt have the people, that is to say, well and rightly ordered: take away one thing, and thou shalt have a route. But a route, is nothing else but a rude unruly multitude. By these
words we may gather, what is the true subject of this privation. For the privation standeth not by itself, nor hangeth in the air. The subject thereof is a multitude or a company of men, which is meet and apt to be set in order, or to be deprived thereof: And also to be truly one, or to be pulled one from another. If this company be deprived of this order, then is it deprived of peace and tranquility, which chiefly standeth upon these two things.
6. This definition of ours do the words of Elias confirm, who minding to reprove Ahab for moving of trouble, said: Thou hast forsaken God, which saying respecteth the privation of unity, And his commandments, which maketh to the privation of order: And thereby proved him to be a mover of trouble. Paul exhorteth us to the retaining of those good things, and of those excellent habits, in many places, but especially in the 1st Epistle to the Corinthians the first Chapter, saying: I beseech you brethren, (he speaketh to the multitude of Christians which was, or should have been the subject of the order of unity) that ye all speak one thing, and that there be no Schisms among you, but ἠρτισμένοι, be ye knit together in one mind, and in one judgment. He requireth a consent among the faithful as touching the mind, and as touching words, so much as may be, and also as touching works. But as touching works (which here he seemeth not to touch,) he very well showeth in the second Chapter to the Philippians: Be ye of one mind, agreeing together in one thing, doing nothing by contention and vain glory.
A wholesome exhortation doubtless, which hath respect unto peace and unity. Also Pythagoras said: φευκτέον στάσις τῆς πόλιως, the sedition of a City must be avoided.
7. If we seek for the causes of this evil, many may be brought. In the place now alleged unto the Philippians, Paul rehearsed two: Contention, which seemeth to signify a ready inclination unto strife's and debates: We ought
not to obey corrupt inclination. Also a greediness of glory driveth many unto that point, and likewise the desires of pleasures and gain: but above all things a diversity of faith whereof Jerome spake writing upon Matthew in the 10th Chapter, treating of these words, I came not to send peace, but a sword: where he saith that for the faith of Christ, the whole world is divided against itself. Neither is there any house, wherein there be not believers and unbelievers. And again upon the same Chapter, expounding that saying,
Brother shall deliver Brother, he saith, there is no faithful affection of them, whose faith is diverse. Plato in the 4th book De Repub. saith, that seditions arise, as well through too much abundance as through too much scarcity.
For they which abound on every side with riches be of haughty mind, and contemn the poor in comparison of themselves. On the other side, the poor being despised are stirred up against the rich, and one City is divided into parts. This we know happened in the Church of the Corinthians, whereas the rich and wealthy, would not sit down at meat with the poor, but they joined themselves to men of their own degree, and made dainty and gorgeous feasts among themselves, neither did they tarry for the poor: But the poor being contemned, tarried long and sat by themselves using most simple and poor fare. Thereby arose troubles and seditions: This (as saith
Paul) is to eat anything else rather than the supper of the Lord. There might perhaps other causes also be brought, but those which we have recited are the better. There remaineth [to speak of] the end, which (if we respect troublesome and seditious men) is to overthrow and consume for their own gain sake, things that be well ordered. Wherefore Chrysostom upon the 5th chapter to the Galatians (expounding those words: If ye bite and devour one another, take heed least ye be consumed one of another) saith, that sedition doth at length bring consumption and corruption. And he compareth the
same unto a moth, which departeth not from the garment, until it have consumed the same as much as it can. But if we have respect unto God, and demand unto what end he suffereth these things to be done, we will answer:
To the intent that they which be proved, may in troubles and seditions be made manifest. And whereas they lay hidden before, they may now shine above others. Hereof hath Paul put us in mind, in the first to the Corinthians, saying: It behooveth that heresies should be, that they which be proved may be made manifest.
8. By these things which we have now alleged, the whole definition may be gathered, which standeth in the general word, and in the differences, and comprehendeth all the causes: So as we may say, that trouble or sedition is a voluntary action, whereby there is contention among many, as well touching civil things as matters of Religion. And there is brought in a privation as well of order, as of unity, by reason of the inclination of the mind to the making of strife, or for anger for receiving of an offense, or for desire of glory, or of pleasures, or of gain, and most of all, for the diversity of faith, or else for too much plenty or poverty, and that to the overthrow of good ordinances, and that godly men may shine more and more by the occasion thereof. This is a very full definition. I am not ignorant that other descriptions are commonly used: as when it is said, that sedition is the violence and wrath of the people. But here only is touched the cause enforcing. It is also said to be sedition, when the people disagreeing come to hand strokes: whereby is showed, that the same is no light motion but a vehement, which draweth the matter unto a conflict. Which Virgil seemeth to have laid before our eyes, when he saith:
And like as in a people stout, when oft it doth betide, The common sort to make a fray, of wit which are full wide:
Now flies the stones, and fiery flames; and fury feeds the fight.
But that which we brought is a full definition, and comprehendeth the whole matter. There remaineth that we consider of the ground or subject, or concrete (as the Logicians speak,) seeing we have spoken of the nature itself. He is a seditious person (saith Isidorus) in his Etymologies, which causeth a dissention of minds, and maketh discords. Yet nevertheless not only the Authors and heads of that wickedness are to be accounted seditious, but they also which follow them, which help them, nourish and defend them: Albeit that they which are the captains, and disturbers of the peace, do sin much more grievously than do others.
9. But the greatness or grievousness of this crime dependeth of the excellency of good things which be taken away by it. What worser thing can happen unto a multitude, than if order and unity be subverted? Plato in Sophista saith, that sedition is the corrupting of natural knowledge. Which that it may yet be more plainly understood, I will bring the saying of Augustine, which we have in the 9th chapter De Civitate Dei, where he said, that wise men prescribed not every company of men to be a people, but that which was joined by consent of law, and mutual participation of profit. But since that sedition perverteth law and common profit, the fault is much more grievous than brawling, in which the strife is for the benefit of one or two: and yet is not common law overthrown, nor public benefit taken away. Also the greatness of this sin is gathered by the punishments: as Paul said to the Galatians: I would they were cut off which trouble you.
Wherefore trouble is meet to be cut off. In like manner the Apostle said in the same Epistle to the Galatians: They which trouble you shall bear their judgment. The sedition of Core, Dathan, and Abiram was punished by death. So was the sedition of Absalom. Likewise was Seba the son of Kichri
stirred up against David. The laws of men have reckoned his heinous crime among the offenses of death: as we may see in the Digests, De Poenis, in the law, Si aliquis aliquid ex metallo, in Paragraph, Authores, or Fautores.
For both those titles are read. Of them it is there pronounced on this wise:
Either let them be hanged on a gibbet, or be cast unto the beasts, or else be carried unto the Island. Even so is it written in the same title, in the law
Capitalium, the Paragraph Solet, and in the Code De seditiosis, the first and second laws. And sometimes they have the same punishments laid upon them, which they have that be guilty of treason: as we have it, Ad legem
Juliam Majestatem, the first law. The Canons of the Church have oftentimes decreed, that those which were seditious, should not receive orders. And thus much of the punishment, and greatness of the crime.
10. It is further to be understood, that they must not be all accused which contend in sedition. For whereas there be two parts, of which the one striveth against the other, it is of necessity, that seeing they contend about contradictions in things repugnant, the cause of the one part is good, and the cause of the other is evil: they which defend a just cause, good laws, and common profit, are not to be accounted seditious. Contrariwise, they which strive against these things must be punished. Elias and Ahab were both in one contention. We must consider which part of those troublers is guilty. By the things which we have spoken, we may discern the same. Yet is it better to gather this by the words of the Prophet: Thon leadest the Israelites from the true God unto Baal, and takest away the law of the true God, therefore art thou thyself a troubler. But I call back the people unto Jehovah the God of their Fathers, and I contend in behalf of the laws made upon mount Sinai, and received by our forefathers, therefore I am no troubler nor seditious man. Thou and I follow things contrary, but seeing I defend and maintain
the sound opinion and the better side, I am not to be accused of troubling and making sedition. And even this may be lawful for us to return upon the Papists, when they count us troublers and seditious men. We maintain the true worshipping of God and the glory of Christ, we receive the Scriptures of God, we use the Sacraments sincerely as they were instituted by Christ, we receive three Creeds, we will not worship Creatures, Images, or Idols, therefore we are no troublers. Justly are they accused of so great wickedness which do all things contrary. Happy is that Commonwealth or Church which is ruled and governed by the word of God: And contrariwise, unhappy is the same, which followeth the inventions of men, rejecting the Oracles of God. Happy is that people (said David) whose God is Jehovah.
Whereupon is concluded on the contrary part: that unhappy is the people which hath not Jehovah for their God. And in that history [of Ahab and Helias] we see that that kingdom of the 10 tribes was grieved with famine, and had heaven closed up. And albeit the Papists be not troubled with famine of outward meat, yet are they pined with great penury of God's word, and the light of heaven is most manifestly shut from them. A very strong Argument it was of the Prophet, and by that means he brake the heart of Ahab, so as he had no answer to make: wherefore he gave place to the Prophet. But the Romanists at this day are not content with such a reason, because they make their own inventions equal unto the scriptures, or else account them greater. Now resteth it to see whether the Scriptures use the word of Troubling in such sort as I have set it forth. In the book of Joshua, it is said that Achan troubled the people, because against the commandment of God he had conveyed of the things accursed: which thing grievously displeased. Also Jacob said to Simeon and Levi, You troubled me: for against right and equity and promise made, you slue the Shechemites the
third day after their circumcision. But much more plainly doth it appear out of Paul to the Galatians the first Chapter, where he saith: I marvel of you that ye so soon departed from Christ to another Gospel, which is not another Gospel: but that there be some which trouble you. He meant that the false Apostles troubled the Christians in respect that they led them away from the Gospel.
11. But for so much as the Magistrate is a lively law, and that he representeth God, they which rise up against him are justly said to be seditious: seeing they as much as in them lieth, do take away the execution of laws, and the Image of God. Wherefore the Magistrate must be reverenced: Neither must we be against him, so long as he ruleth according to the word of God, or by honest civil decrees, or else while he command ἀδιάφορα [that is things indifferent,] although they may otherwhile seem to be grievous and painful. For Peter saith that we must obey our Masters though they be froward. And thither may be drawn the words of Christ wherein he said: If any man shall constrain thee to go one mile, go with him twain: And if a man will take away thy Cote, give him also thy Cloke. But if the Magistrate will command ungodly things, and those things which be repugnant to the word of God, he is not to be heard, neither must he be obeyed: For we must obey God rather than men. If he command to worship
Images, to corrupt and deform the Sacraments, or command dishonest customs, or will adventure to set forth new Articles of faith, we must not obey him: Neither by so doing can the crime of sedition or troubling be laid against us. And not only we must not obey, but we must also gainsay and repugn ungodliness as much as in us lieth, after the example of Christ, of John the Baptist, and of all the Prophets and Apostles: and to think that those men were troublers, is a wicked part. Moses and Aaron were against
Pharaoh, in laying before him the word of God, and certainly by him they were called seditious, whenas yet they were nothing less. Neither were
Josiah, Hezekiah, and Asah seditious princes, when they overthrew the Images, Idols, and superstitions, which their Ancestors had erected, and held in estimation. The high priests and Scribes, and also the Roman princes would have had the Apostles to be altogether silent, and not to have preached the name of Christ: which they would not do. And Abraham would not worship the fire as it was worshipped in his country. Daniel and his fellows said to Nebuchadnezzar: We will not worship thy Image. Yet are they not therefore by the judgment of the godly accounted seditious.
Wherefore let the Magistrate be obeyed, and had in honor, when he commandeth things according to the word of God, when he ruleth by just decrees, or commandeth things indifferent. But it is demanded, whether
Elias in calling the king a troubler, went against that precept, whereby God commanded, that no man should speak evil of the Prince of his own nation.
We answer, that commandment is violated, when that is done rashly, or for his own advantage: or else when the authority itself is contemned: which thing Elias himself did not. Only he accused his sin so far forth as belonged to his own function. And Christ called Herod, a Fox: And as touching them which would have killed him, he said, That they were Children of the Devil.
Sometimes it furthereth very much to the glory of God, and also unto the Church, that the sins of Magistrates should be reproved, and that is done without sedition or troubling. But hereof we have spoken sufficiently.
Whether it be lawful for subjects to rise against their Prince.
12. Let us divide subjects, so as some of them may be mere private men, and others in such sort inferior, as the superior power in a manner dependeth of them: As among the Lacedemonians were their ἔφοροι, and at
Rome the Tribunes of the people. Those which only are subject and counted altogether private, ought not to arise against their Princes and Lord's, and displace them of their dignity or degree. The two Apostles Peter and Paul have commanded the same: namely, that servants should obey their Lord's how rigorous and hard soever they be. Moreover, the sword (as it is written to the Romans,) is only given to the powers. And they which resist the power, are said to resist the ordinance of God. God would that the Jews should obey Nebuchadnezzar, and was angry with Zedekiah the king because he revolted from him. Yea and Jeremiah by the commandment of God, admonished and exhorted the people to pray for the health of the king of Babylon. David also would not stretch forth his hand against the anointed of the Lord, when he might have done it without any difficulty, and to his great commodity. The godly soldiers of Julianus the Apostate obeyed the same Julianus in fighting and pitching their Camps: neither did they at any time (notwithstanding they were armed) draw weapon against that most cruel Tyrant. Phocas when he had slain Maurice, possessed the Empire by great violence and injustice, and wrote unto Gregory at Rome, who obeyed him, as his Prince, and gave unto him great reverence.
13. But there be others in the commonwealth, which in place and dignity are inferior unto Princes, and yet in very deed do elect the superior power, and by certain laws do govern the Commonwealth: as at this day we see done by the Electors of the Empire: And perhaps the same is done in other kingdoms. To these undoubtedly if the Prince perform not his covenants and promises, it is lawful to constrain and bring him into order, and by force to compel him to perform the conditions and covenants which he had promised, and that by war when it cannot otherwise be done. By this means the Romans sometime compelled the Consul, whom they themselves had
created, to go forth of his office. The Danes in our time did depose their king, and held him long in prison. Polidorus Virgilius writeth that English men sometimes compelled their Kings to render account of the money which they had misspent. Neither are we ignorant that Tarquinius the proud, was by the Romans for his over much cruelty and arrogancy thrown out of his Kingdom. I will not speak of Brutus and Cassius which slue Caesar. But whether they did it justly or otherwise, most grave men vary in their opinions. And I in examining their enterprise by the rule of the Scriptures, do not allow it. For they gave not unto him the government or Empire of Rome, but he usurped the same himself by violence and power. And God as testifieth Daniel translateth Empires and kingdoms. Though also it be lawful to resist Tyrants which assail a Kingdom, yet when they have obtained the same and do bear rule, it seemeth not to belong unto private men to put them down. Wherefore seeing that the Kingdom of the Jews was such a Kingdom as in it all men depended of the King, (For they were not chosen by noble men, but the posterity of that family which God had appointed, did govern by succession:) Therefore in the laws of Deuteronomy, and in the 1st book of Samuel wherein is ordained the right of Princes, there is no liberty granted unto any man to disturb them. Yea and sometimes it hath happened that some of them were killed, yet we never read that God allowed the murdering of them: nay rather he punished the murderers. When God at any time would displace the Kings of Judah, he did it by the Babylonians, Assyrians and Egyptians, but not by the Jews. He only armed Jehu against his Lord: which as it was peculiar, so must we not take example by it. He destroyed Saul also by the hands of the Philistines and not by David. And I am not ignorant how many things of this matter are decreed in the Code and in the Digests Ad legem Juliam Majestatis: But
endeavoring to be brief I do of purpose pass them over. And although I know right well that the Ethnics in the old-time appointed rewards for such as killed Tyrants: yet I have answered, that godliness and the holy
Scriptures allow not the same. Assuredly, if it be lawful for the people to cast out of a Kingdom those that unjustly bear Rule, there shall never be any Princes or Kings in safety. For although they live justly and godly, yet do they not satisfy the people.
Whether Jehoiada did right in putting Athaliah from the kingdom.
14. But there be many reasons, whereby it may be showed that Jehoiada did well and rightly conspire against Athaliah. First he was not altogether a private man, but was the high Priest in the commonwealth, unto whom belonged to judge not only Ecclesiastical and sacred, but also civil causes.
For the Jews had no other Books of law but the holy Bible. Further there conspired with him the Levites and Priests, and also the Princes of families, and the most noble men of the kingdom, and the captains of the soldiers. By which kind of men it was meet that the commonwealth or kingdom of Judah should be delivered from that woman's Tyranny. Moreover than this were the promises of God which he had made unto the family of David: which promises, it was the high Priests part to defend. Also the law of Deuteronomy was to be observed, namely that the kingdom should not fall unto strangers. Besides, Jehoiada was joined in affinity with the kings family, forsomuch as he had to wife the sister of Achazias departed.
Wherefore it was his part to provide, that a confused order should be rid out of the kingdom of Judah. But perhaps some man will reprove this endeavor of Jehoiada. First because he did not rightly and orderly in dispossessing of that person which was already in office. Meet in deed it is for good men to travel and endeavor to their power that the state of things present should not
be changed, but when it is changed, and that someone hath gotten the sovereignty, and is entered into the government: it is not lawful to cast him out. Furthermore, although that some conspiracy may otherwhile be good, yet it seemeth in his own nature to have the show of evil, wherefore men ought justly to fly the same, especially Priests, whose part it is with all diligence to keep innocence. Besides this, Jehoiada might on this behalf seem to seek his own. For seeing the child was very young, he after a sort did intrude himself to be governor in his stead. Moreover it might seem that God was displeased therewith, which in this respect may be proved, in that Joash when Jehoiada was dead, killed his son, as though God would revenge the sin of his father. Add here withal that this was done by the Levites and Priests by force and arms, which the holy ministry ought to eschew. Furthermore because he set forth the holy place to be violated with slaughter and blood, which is thought to be contrary to all godliness. To all these things we will answer in order.
15. To the first reason thus we answer, that indeed it is not the part of a private man to put out of place a Magistrate already constituted, or a Prince which is in possession of a kingdom. But we deny that Jehoiada was a private person, seeing in the commonwealth he was the next person to the king, and judged, and sometime exercised both the sacred and civil affairs, and was the keeper of the laws. And in Deuteronomy there is a law for instituting of the king, which now by Athaliah was violated, and the promises made unto David and his posterity were hindered by Athaliah.
Besides this it happened that she not only was a stranger, but an Idolatress and that incurable: wherefor she was worthy to be deposed by the primates and peers of the kingdom. And whereas in the second place it was said, that not only evil must be taken heed of, but also the show of evil: we admit the
sentence of the Apostle to be true: adding nevertheless that the same is not general, in that it belongeth to things indifferent: Albeit in those things which are of necessity to be kept, it cannot take place. But and if those things which God hath commanded may sometimes in man's judgment seem to be evil, it is not in our power to eschew that show of evil, but we ought in any wise to do that which is commanded by God. It was a show of evil for a man to be willing to kill his own son, to carry away goods forth of Egypt by fraud, to disobey Antiochus that commanded to eat swine's flesh, and not to do that which the Roman Caesar's commanded, whereupon the Christians were everywhere accused of sedition: but those things that we have mentioned were so necessary to salvation, as the show of evil was nothing there to be passed of. So likewise seeing that unto the high priest by his office, belonged the reformation of things fallen in decay, there was no cause why he should stand in fear of this show of evil. He was not occupied in an indifferent, but in a necessary matter. Whereas it was afterward alleged, that he might seem to have done these things for his own commodity, that under pretense of protectorship of the child, he himself would bear rule until Joash had come to full age, is but vain: since that he ruled in deed the child's age as a good tutor, but the kingdom was governed by the Counsel and judgment of the Senate, not by the judgment of one high
Priest. And straightway the matter was discovered. For he claimed not the kingdom for himself or for his own house, but for him to whom in right it belonged. So then the Assamonites sinned very much, not in deed in that respect that they fought with strange nations for setting their religion and Country at liberty, but because they did rather claim the kingdom to themselves than to the tribe of Judah and family of David, whereunto of right it belonged. Wherefore the rest of the nobility being negligent, the care
of restoring the kingdom turned to the high Priest himself: which if he took upon him in respect of his office, he is to be praised not reproved.
16. Besides there was objected as touching the place, because he seemed to open the Temple unto slaughters and effusion of man's blood, which was not convenient for the holiness thereof, the same being appointed for sacrifices. Hereunto we answer that Athaliah had the Tyrannical government in her hands, they could not easily go to the usual place of assembly in Mizpah, where the people were wont to meet together at other times in the more dangerous cases, as is manifest out of the Book of Judges and first Book of Samuel. Wherefore a place fit and free from suspicions was chosen. But and if that Jehoiada would have dealt by open force, civil war might easily have been stirred up, and the Citizens have bent themselves one against another: for Athaliah also had her favorers: neither was she utterly void of Soldiers. To this end therefore that the king which lay hid in the Temple, might the easilier be brought forth from thence, and also be anointed by the Priests and be defended from violent assaults by any munition of some close building, there could not be perceived a more convenient place than the Temple. But as concerning slaughters and effusion of human blood, these things made not so great a matter as is wont to be made of superstitious men. God ordained in the law as it is in Deuteronomy, that whosoever unwittingly or unwillingly had killed any man, he might repair to Cities of refuge. But if a man had advisedly and of set purpose committed murder, him (saith God) pluck thou away even from mine Altar. And when Joab would not depart from thence, Solomon commanded that he should be slain there: neither did he fear to violate the Tabernacle of God. But thou wilt say: he spared Adonias, when for the same cause he fled thither. I grant: but yet he did it not because he thought that if
he were slain there, the Tabernacle should therefore be polluted: but he did it, either for that he had not utterly cast away all hope of his amendment, or else because he was not guilty as Joab was, of two murders and and those most unjust. Therefore at such time as the Temple might be spared, they did the same gladly: but when the wicked could not elsewhere be suppressed, they feared not to slay them even in the Temple, when as the slaying of them should be a certain kind of sacrifice not ungrateful to God.
17. Lastly, it remaineth to see whether it beseemed the high Priest and Levites to take arms upon them, yea and whether it be meet for Ecclesiastical men in general to deal in martial affairs after the example of Joiada and his fellows. That this may be the better declared, I think it best to show the difference between the state or condition of the Old Testament and the new. As touching them in old time, I have no doubt but that it was lawful for them. For the Levitical tribe was not altogether exempted from Civil government: nay rather to them were committed the judgments not only of Ecclesiastical, but also of Civil affairs. Furthermore the administration of sacrifices and sacraments was not so greatly frequented: because the sacrifices were made only in one place, that is in Solomon's temple. And whereas they were 24th as well of the Levites as priests they scarcely once or twice in the year or little more ministered these holy things: so as they had leisure both to exercise judgments and civil affairs.
And this also may be declared by many examples. When the Israelites journeyed through the wilderness, the Levites also had their tents, and went forward armed with others of their brethren. Besides this Moses brought forth the Levites from one gate of the Camp unto another, who with their naked swords slue the Idolaters which they met, sparing neither brethren, nor kinsmen, nor alliance: unto whom at the length Moses said: Ye have
consecrated your hands. Banaias also the son of Joiada: notwithstanding he was a priest, was made ruler over the host of Solomon Eli, was the high
Priest who nevertheless had the principality over the people, and judged Israel many years. Which thing also Samuel did being a Levite, who was present in the wars, and slue Agag the King of Amalek. The Assamonites likewise, which were of the stock of the Priesthood, fought against the Macedonians and were present at many battles. But why in times past both the principality and Priesthood were joined together, this may be declared the cause, namely that in those persons Christ was shadowed: to whom was due both the true Priesthood and sovereign kingdom. But after his coming upon the earth, we have no other Priest but himself, our only mediator and redeemer. Undoubtedly those ministers of the Church which are instituted by him, are appointed to preach the Gospel of the son of God, and to administer the sacraments. Wherefore it is meet that they should abstain themselves from outward principality and administration of civil affairs, since they have been so instructed by Christ. For he said unto his Apostles,
The Princes of the nations have dominion over them, but it shall not be so among you. And being required by a certain man to command his brother to divide the heritage with him, said: Who hath made me a judge over you?
Showing that it agreed not with his vocation while he remained upon the earth, to have authority to divide heritages. And after the same manner ought ministers to judge themselves to be sent, even as he was sent from the father. Moreover Paul informing his Timothy, and instructing him as touching the holy ministry saith, No man that warreth entangleth himself with the affairs of this life. Where he useth an argument of comparison, to wit, from the lesser to the greater. Even as if he should say: If it be not lawful for them which are bound by the oath of warfare, to take upon them
other business or trades of life: much less ought they which are bound to the holy ministry, intermeddle themselves with other charges. For their vocation requireth the whole man, because they must not [only] twice or thrice in the year execute their office, but it is necessary that (as the Apostle hath warned) they preach the Gospel, and earnestly apply themselves to reading and doctrine both in season and out of season.
18. Howbeit it must be understood, that Arms is not utterly taken away from the Ministers of the Church: because so it may otherwhile befall, as it shall be lawful for them to exercise the same. For if in a desert place, any of them should be set upon by murderers, wherein they cannot implore the aid and help of the Magistrate, it should be lawful for him, to repel violence by violence, and to use weapons, if they should come to hand strokes, by making (as they term it) a blameless defense. For he that is so invaded, is not in that place a private person, but is armed by the Magistrate, and by just and public received laws. For neither the laws, nor yet a just Magistrate would that their Citizens should rashly perish. Wherefore in that case they give leave to use weapons. God also by his laws would, that if thieves came armed to any house in the night season, if they were killed by the owner of the house, that fact was not punishable: because they were judged to have come not only to rob, but also to murder: and God decreed no unjust thing.
Seeing therefore that the Ministers not only do service to the Church, but be also subjects of a City and parts of the Commonwealth, they ought not to be deprived of the privileges, which other Cities enjoy, especially, when as by the use of them they are not revoked from the holy Ministry. Also it may so happen that there shall be so great scarcity of men in a Town, as without help of the Ministers, the walls or gates might not be defended, nor the enemy repulsed: in that case they are not let, nay rather they are bound, and
that justly, to help their country being in danger. But if such, or the like necessity do not urge, I think it not the part of a godly Magistrate to compel them unto warfare: because they cannot with a safe conscience leave their vocation: neither can they execute the same, together with the exercise of war. But yet I deny not, but that it may be lawful for a short time, and when necessity urgeth. Neither yet do I deny but that he may be in the Camps to preach unto the soldiers; yea rather I do counsel, that this be diligently done: for in the place there is most need of the word of God, as well for reproving of the evil acts which commonly depend upon wars, as also to encourage the minds of them that fight. Forsomuch as God himself made the law, as it is in Deut. that the priests should come forth into the Camp for to put the soldiers in remembrance of the promises of God. But yet notwithstanding these exceptions, the Pope and Bishops of our times are not excused, when they proclaim and make wars: yea rather they set princes together at variance, neither do they think themselves to live well and quietly, unless that slaughter, sword, and war, rage in every place.
Of the enduring of Tyranny by godly men.
19. Tyrant hath the name of the Greek verb τυραννέω, which is to rule or have sovereignty: And that word sometimes we interpret in good part, and sometimes in bad. In good part in Virgil,
Some peace shall I have, which have touched the Tyrants hand.
But in the songs of Horace the 3rd book, Acron expounding that particle, Late Tyranni, saith, that Tyrant signifieth a cruel man, a mighty man, and a Lord. And while it is drawn into the ill part, it is thus defined: That it is he, which beareth rule against right, honesty and laws. This doubtless may be done two manner of ways: either by invading unjustly, or by ruling the dominion naughtily. Wherefore such a wicked prince must godly men
suffer, seeing they be private persons, and have no authority over him.
Neither is it their part, seditiously to move war against him. Paul saith: Let every soul be subject to the higher powers: for whatsoever powers there be, they be ordained of God, and they which resist power, get unto themselves damnation. And let us reason thus: Those things which God will take away from his by other means and instruments, let us bear it with no less patience if he take them away by Tyrants. And what godly man will not abide diseases, storms, and losses, of which sort Job suffered diverse? Without doubt we must assure ourselves that even these things are no less done by God through Tyrants, than by those other means.
20. But here some man will say, If this reason take place, it shall never be lawful for me by help of the Magistrate that I may be delivered from ungodly men, if they afflict me against right and unlawfully, because I shall think that God would have it so to be done by them. But the reason is not alike, because in this case God hath opened a lawful way unto thee, that the conditions of piety being kept, a man may justly obtain remedy from the Magistrate. But against a Tyrant thou hast not how to deal, unless thou wilt raise up sedition, tumult or conspiracy against him, or else thou thyself of thy private authority wilt kill him: which things be contrary to the meaning of the holy scriptures. But some object unto us, Gideon, Samson, Jephthah, and such other godly Judges. Howbeit, these men did not their Acts by private authority, seeing they were driven by the spirit of God which himself testified, seeing we read that with great miracles he furthered their successes. What we are to do in these things, let us rather learn of Christ: who paid tribute money, and answered to the Herodians, that unto Caesar must be given that which is Caesar's: Neither would he ever move or work anything against the Romans, who without all doubt exercised tyrannical
power against the Jews. But on the contrary part Judas and Theudas, as Josephus showeth in his 18th book of Antiquities, when they vaunted that they would set themselves against the tyranny of the Romans, their success was no less unhappy than wicked. They filled all with robberies, turning at the length the weapons upon themselves. As touching the Machabies, thou mayest affirm the same that we answered of the Judges. For the Levite which sent the dead body of his concubine, cut into so many parts, and distributed through the tribes of Israel, and therefore seemed to have raised up war, is no cause to move thee, seeing that fact was a kind of accusation.
When the Israelites were in that liberty, that they obeyed not a king, it was meet that such a heinous act should be judged publicly, that by public sentence and counsel it might be punished. Three special ways hath God exactly set forth unto us in the holy Scriptures, of delivering of his people from Tyranny. First by giving of miracles and power from above, as happened at the going forth out of Egypt. Sometimes on the other part, by changing the minds of kings and princes: As he would to be done in Cyrus and Darius. For these wore made so gentle and well-willing towards the Israelites, as they sent them home again honorably endued with most bountiful gifts. Otherwhile the Lord raiseth up unto his people some deliverer, which may be the Author of liberty and may have a certain calling to this purpose, as in the book of Judges we read to be oftentimes done.
Thou shalt note moreover, that the brothers of Dinah could object: The maid hurt by the Tyrant belongeth unto us, her virginity is committed unto us, wherefore we may revenge upon him that hath violated the same. But they should have consulted with themselves [saying] she belongeth more unto
God than unto us, she is his, he will revenge, he will deliver. Seeing a lawful way for us unto these things appeareth not, let us bear it as we may,
and let us commit unto God the matter which belongeth altogether unto him. Neither can a sheep be taken away, nor hogs be lost without he himself will: neither by tyrants, no nor yet by the devil, as we may perceive by the book of Job, and by the Gospel of Mark.
21. To be short: Because powers be of God, tyranny must be abidden. And in the 9th chapter of Daniel, when the Prophet would begin to speak of this matter, he straightway said: And the word went forth. And the wisdom of God speaketh in Solomon, By me kings do reign. And because thou shouldest not think that he speaketh only of lawful kings, he also maketh mention of tyrants. But if thou affirm that it must be there interpreted in the good part, let it not be forgotten which is written in the book of Job, that for the sins of the people a hypocrite doth reign: albeit that according to the Hebrew truth, that place might be otherwise understood. Also Christ plainly answered unto the president of the Romans, who exercised tyranny in Judea: Thou shouldest have no power at all against me, unless it were given thee from above. Wherefore seeing thou art certain, that tyrants also do reign by the will of God, thou when thou art pressed with their yoke or injuries shalt thus reason with thyself: Unless that God would have me to suffer these things, either he would by his power have delivered me from this injury after I was fallen thereinto, or else he would have turned away the same, least I should have run into it. Either of both was easy to be done of him: but seeing he hath done neither, now am I certain of his will, I patiently suffer this hand of his. And thou being thus certified, thou wilt not attempt or endeavor anything seditiously in the Commonwealth. Wherefore thou must appeal only unto the tribunal seat of God, when there is no other superior or greater power given whom thy Tyrant is to obey. For if a greater were, there should be no let but that thou mightest fly unto him: even as
Paul, who from the judgment seat of Jerusalem appealed unto Caesar. Let all godly men therefore persuade themselves of this, that their forces are discharged without reproach from the raising of troubles in the Commonwealth, in that respect that they would by violence do anything against the public Magistrate of what condition soever he be. And when they pretend an offending, an abusing and such like, of wife, of daughter, or sister, and that they would have her to be delivered from filthiness, from the sword, and from violence: let them always have that saying before their eyes: We must not do evil that good may come thereof. Those things which thou mayest and are lawful for thee to do, do them faithfully. Admonish a tyrant, desire him and neglect not those things which thou shalt think will further thy business, and most carefully commit the matter unto God.
21. But now it seemeth good to treat wherefore tyrants be so stirred up against godly men and against the Gospel. Paul in the 2nd chapter to the Ephesians: The prince of the world (saith he) worketh with efficacy in the children of disobedience: even as godly men are moved in the holy Ghost.
By which place it is manifestly gathered, that wicked men be instruments which the devil useth for the execution of his fury. And moreover unto the Devil is given power against the Saints, although the same be repressed and bridled within certain bounds and limits, according as unto the Lord it hath seemed profitable for his. For this cause doth the Devil rage in his own members, that he may be a hindrance unto God and to the Gospel. And therefore doth God permit these things, to the intent that the excellent victories of Martyrs may appear, and that the Church no less than the world may have her excellent men. So then thou understandest for what end or purpose God suffereth these things to be done. Assuredly it is no marvel that the Devil rageth against the Gospel, because through it, he is spoiled by
Christ: For the Gospel is the power of God unto salvation to all them that believe.
23. There remaineth a doubt, why God doth prosper Tyrants which be altogether cruel and wicked: who have had sometime such prosperous successes as their Kingdoms have been advanced to most ample
Monarchies. As it is manifest by Romulus, Cyrus, Philip, and Alexander of Macedonia: which even of Ethnic Historiographers, are noted to have been most violent and unjust. First as touching these Monarchies, how they have grown, this shall be imputed the cause: that in the world there is a certain conjunction between causes and effects, firmly appointed by the institution of God, which cannot easily be changed: nay rather it seems many times to take place. Wherefore those Princes or people which have attained and kept these studies and Arts of government which are of force; as well to increase as amplify dominion and Empire, have obtained this good success. For present example, let us speak of the Romans. They (as the histories declare, and as Augustine testifieth) might get themselves so great power, because they had those things by which it hath been usually obtained. First they had a desire of praise, not in very deed altogether false and counterfeit, namely such as thereby they might approve themselves sound and just Judges.
Moreover they were liberal of money: yea and add, if ye will, that they were oftentimes contemners of the same, and desirous of glory. Which glory notwithstanding they ascribed to their country in general: which they so loved, as they would have it for a long time to be free, but evermore to be the Lady of other countries. And by Virgil is set forth that excellent property of the Romans: To spare the subjects, and to vanquish the proud.
24. They suffered not themselves to be weakened with delights and pleasures: neither set they their mind upon heaping of riches. Besides this,
there was a patient enduring of labors, and also a discipline of war. They polled not their subjects, but protected them. They wasted not their money upon stage players, Jesters, Dicing, Harlots, or haunting of victualing houses. They obtained not their offices by guile, by deceits, or by ill practices: but by honest means: whereby at home they used great diligence, and abroad a just government. They gave counsel freely, taking heed least their mind should be subject to lusts and vices. Wherefore, seeing they had so excellent studies, virtues and faculties, they easily obtained by nature to bear rule over others. For such a conjunction and linking together in the world is ordained by God, as of such causes (unless he himself let it), those things do always or for the most part follow. Howbeit I deny not, but that in the commonwealth of Rome, there were many vices also, seeing the people was constrained sundry times to avoid from the Tyranny of the Fathers:
Albeit that even in those times they had some excellent active and valiant men which tempered and corrected such vices. But afterward when the Empire was obtained, when vices had exceedingly prevailed, vices were supported together with the very hugeness of so great a kingdom, and people and nobility. So notwithstanding, that they themselves abused so great an Empire, yet God did both punish the world and the infinite wickedness thereof. And the Church was wonderfully increased with witnesses, and heaven with Saints. There be moreover other causes, (as unto us unknown, so most just) for the which God suffereth these things to happen. The Roman Empire at the length gave peace unto the Church. In the Monarchy of the Persians, the people of Israel was restored into their own country. And while Nebuchadnezzar enjoyed the kingdom of the Chaldeans, the name of God was published and spread abroad among the Gentiles. Under the kings of Macedonia the holy Scriptures were translated
out of the Hebrew into the Greek tongue while Ptolomaeus did bear rule in Egypt. And thus shalt thou evermore find, that God very well knoweth how to use an evil thing.
The end of the fourth Part.