The Amendment of Life

Of the particular duty of the husband to his wife. Chap. 3.

NOw let us proceed to the particular duty of the husband to his wife. First he is to understand, that albeit he be ordained to be her head, yet must he not tyrannize and torment her at his pleasure: for such husbands are monsters in nature. The creation of man doth sufficiently show that all that is in the head, as reason, wisdom, judgment, sight, hearing, and other the gifts and graces of God, do tend to the conduct and happy guiding of the boby: not to torment and cast it down. This duty of a husband doth S. Paul note in the example of Jesus Christ, saying. As Jesus Christ is the head of the Church: Even so is the husband the head of the wife. And how? He is, saith he, the Savior of her body. And thereof he taketh this exhortation. Husbands love your wives: even as Jesus Christ loved his Church, and gave himself for it: That he might sanctify and cleanse it by the washing of water through the word. That he might make it a glorious Church, not having spot, or wrinkle, or any such thing but that it should be holy and without blame: So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church. It is therefore the duty of the husband so to love his wife, that after the example of Jesus Christ, he labor not so heartily for anything as to set his wife free from trouble and calamity, and to make her partaker in all his goods and honor. To be short, if the authority of the head be united with a love of her that is his moytie, he will never abuse his dominion. But love will make his authority and power to serve to the b • nefit, comfort and salvation of his wife.

2 Of this fountain of love, springeth the duty of the husband to bear with the infirmities of his wife, and not by and by to enter into bitterness and wrath, as S. Paul also noteth, saying, Husbands love your wives, and be not bitter unto them. To the same ende also doth the admonition of S. Peter unto husbands tend, where he saith: Husbands dwell with your wives as men of knowledge, giving honor unto the woman as to the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. This is a notable exhortation of S. Peter: For by exhorting husbands to behave themselves discreetly, and with knowledge and wisdom toward their wives, he requireth of them two things: First, that they never say nor do anything that may justly offend their wives: as some there be, who being prodigal, great spenders, or Idle and slack in their business, do cause their wives & children to languish in poverty: Others, who haunting taverns, do consume that which should maintain their family: Others, who coming home drunk, do beat and vex their wives, and as it were drive them into despair. Others, who by high and bitter speeches, by threatening and other actions, unworthy a husband, do provoke their wives, and so stir up such strife and debate, as do convert the felicity of marriage into an hell. Since therefore that the husband is head, he ought in such wisdom, reason and discreation to bear himself, that he give his wife no just occasion of offense or provocation: yea he must remember that if the head be drunk, the whole body is in danger of weak government, even of lying in the mire. Secondly, that albeit the wife should minister just cause of grief & displeasure, yet that the husband should not thereof take occasion against his wives infirmities, or enter into bitterness, taunts or trouble: but discreetly and patiently bear with her, that so they might quietly and lovingly live together.

3 The hurt or weakness of any one member of the body provoketh not the head to wrath or bitterness: but rather to compassion and an inclination to help it. And indeed whereas God, having created woman the weaker vessel, as S. Peter noteth, did so join her to man, it was not to the end that he striving with so frail a vessel should bruise & break it: But that by gentle & discreet entreaty he should quietly enjoy the help that God hath given him. Let him therefore after the counsel of S. Peter so respect her, as one who albeit she be weak, is nevertheless a profitable vessel for him, as God himself in the creation of the woman hath pronounced, saying. I will make him a helper. Moreover let him love and honor her, as one whom notwithanding the frailty of her sex, God hath so honored & Jesus Christ so loved, that being together with man redeemed with his blood, she is together with her husband coheyre of life everlasting. A Crystal glass is a precious & profitable vessel, yet brittle: even so is the married woman. For albeit she be brittle, yet is she profitable to her husband, & precious in the sight of God, as a child of God & member of Christ. As therefore a man doth more carefully take heed of breaking such a glass, thē some earthen or tin vessel, the one being more base & the other more strong: so should the husband have such regard of the frailty of his wife, that he may bear with her, & entreat her with gentleness & discretion, that he may use her as a precious & profitable vessel, to his comfort & joy. And in as much as prayer is an excellent service that God requireth of us, & the ready means to purchase his blessings, let the husband discreetly bear with his wife, least otherwise through their strife and contention their prayers, as S. Peter saith, might be letted and interrupted.

4 Yet must we not say, but the husband both may, and ought to tell his wife of her infirmities, that she may amend: But here we are to enter into consideration of sundry points. First he is especially to prove her offenses against God: As when Rachel said unto Jacob, Give me children, or else I die: He reproved her of importunity, saying, Am I in God's stead, who hath withholden from thee the fruit of thy womb? Also when Job's wife said to her husband: Doest thou abide in thy integrity? Curse God and die, he wisely reproved such a wicked speech, saying: Thou speakest as an unwise womā. What? shall we receive good at the hand of God, & not receive evil? Secondly, that it be with gentleness & testimony of good will, as Helcana dealt with his wife Anna, whē she mourned because she had no children. And indeed it is meet that the husband should reprove his wife lovingly, rather by persuasion then by force. For as in a great stormy wind a man lappeth his cloke about him & holdeth it fast for fear of loosing: but when the wind is down and the wether calm, he letteth it hang easily▪ so when husbands will as it were perforce wrest away their wives infirnities, many of them will obstinately resist, yet contrariwise by sweet words & loving exhortations they might be won voluntarily to forsake them. Thirdly, the husband must seek diligently to remove the stone whereat his wife stumbleth & taketh occasion of grief. So when Sarah was moved against Abraham, because of Agar, & objected unto him, albeit wrongfully, that he was the cause that she contemned her, bearing with his wife, he removed the cause of the contention, in suffering her to turn Agar out of doors. He must also take heed that himself be not taynted with the same vice which he reproveth in his wife, least she stop his mouth with the reproach of the same fault: But rather by giving her example by the contrary virtue, let her be induced to imitate him. In reproving the wife, the husband must always use such discretion, that she be not brought into contempt: and therefore it should never be done in the presence of more then themselves. For as it is mere folly for a husband to praise and commend his wife in company: so is it as dangerous to check and reprove her before witness. For indeed thereof it cometh that women, being not able to bear that disgrace, will reply, and so provoke strife and dissention in open presence, which will redound to great reproach and offense. And therefore doth Cleobulus of Lyndie, one of the wisemen of Greece, deliver these two precepts to the married man: First, that he flatter not his wife: Secondly, that he reprove her not before strangers. And Marcus Aurelius useth three, saying: A wise husband, and one that seeketh to live in quiet with his wife, must observe these three rules: Often to admonish: Seeldome to reprove, and never to smite her: Let the husband also remember the sayings of a heathen, who speaking of the infirmities of the woman, very aptly saith, That they must be either taken away, or borne withal. He that can take them quite away, maketh the woman far more commodious and fit for his purpose: and he that can bear with them, maketh himself better and more virtuous.

5 The husband is also to understand, that as God created the woman, not of the head, and so equal in authority with her husband, so also he created her not of Adams foot, that she should be trodden down and despised, but he took her out of the rib, that she might walk jointly with him under the conduct and government of her head. And in that respect the husband is not to command his wife in manner as the master his servant, but as the soul doth the body, as being conjoined in like affection and good will. For as the soul in governing the body, tendeth to the benefit and commodity of the same, so ought the dominion & commandment of the husband over his wife, to tend to rejoice and content her.

6 To conclude. As God hath testified his singular goodness unto man in creating him an helper to assist him: so let him consider in how many sortes she is to him a helper to pass over this life in blessedness. And let this daily seeking of such a benefit, received at the hand of God, induce him to render thanks, and to dispose himself to use it well to his own comfort and salvation, and not to abuse it to the destruction both of himself and his wife. But if he chanceth (as many do) upon troubles & afflictions in marriage, let him remember that the same do proceed, not properly from marriage, but from the corruptions of the parties married, and for his parte let him study to amend his infirmities and faults, by amendment of life, and withal, pray to God to grant the like grace unto his wise: to the ende, that the more they recover the image of God, the more feeling they may have of the felicity of marriage, which Adam and Eve had enjoyed, had they continued as they were created, in the image of God.

Of the duties of parents towards their children. Chap: 4.

Such as be married do grow to be fathers and mothers, by bringing forth children thorough the blessing of God. Let us therefore understand the duties of parents to their children, and of children to their parents. And now we will begin with parents. First, of their due care to see their children taught to pray to God, and to rehearse the Apostles Creed, and the ten commandments. For as by this exercise their hearts and minds shall the rather be inclined to godliness and reverence toward God: so as they increase in age, they shall every day better than other comprehend that which they learn, to their own comfort and instruction to salvation. Also, as the tongue is called the glory of man, because that, besides all other reasons, by his speech he is discerned from the brute beasts: so is it meet, that so soon as the child can begin to speak, his tongue should be employed to glorify God, by calling upon him, and protesting the grounds of faith. As also in repeating the will of God in such sort as he will that we should serve and honor him.

2 Secondly, if parents do note any vice in their little ones, as lying, choller, envy, covetousness, contempt of parents re • dines to strife, and other like corruptions: it is their duty diligently & in time to reprove & correct them, as men use to pluck up weeds while they be yet young, least growing up among the good seed, they should hinder their growth, and choke them up. By experience we can see, that mothers swathing their little ones, do lay their limbs right, each in his place: likewise if a child be given to be left handed, they chide him, yea, sometimes they bind it up, or otherwise restrain the use of it, that he may be accustomed to the right. Also if the child hath some string under his tongue, they cut it, least it should hinder his speech: much rather then ought they to beware, that by their inconvenience the vices of the soul do not increase: for it is the duty of parents even in the infancy, to begin to shape and frame the soul unto virtue.

3 It is also the duty of parents, to provide that their children may learn to write and read, for it may be unto them a great help in the course of this life, and a treasure of greater account than money. And therefore the negligence of many is sharply to be reproved. Besides that, the peformance of the duties of parents herein, doth greatly bind their children unto them. Nevertheless, the principal end thereof should not have respect to such commodity as the children may reap thereby towards the use of this present life, but rather that they may read the word of God to their comfort and instruction to salvation. As also it were their partes to use them daily to read some Chapters of the holy Scriptures, thereby to incline their affections to the word of God: to inure them in the phrase of the holy Ghost, by little and little to learn the heavenly doctrine, to note the examples of God's vengeance poured upon the wicked and disobedient: and of his blessings unto those that walk in his fear. Athanasius to this purpose saith very well, If thou lookest that thy children should obey thee, join and accustom them to God's word, it will redound greatly to thy profit. Let thy children hear and read the holy Scriptures, for in them shall they learn, Honor thy father and thy mother. But if thou doest otherwise, thou trainest them up in the Scriptures of devils, whereout they learn most wicked things. But it is not so when they are instructed in the holy Scriptures.

4 Parents therefore are diligently to apply themselves to this which God commandeth, and so often and earnestly commendeth unto them, namely, to instruct their children in the knowledge & fear of God, and in the faith of Jesus Christ. When one asked of Agesilaus king of Lacedemon, wherein it were best to instruct children. He answered, In those things which they are to use in their age. This answer showeth what a folly it is to linger children in the learning of vain, trifling, and unprofitable things, which as they grow in years they will contemn and forget. Parents can be careful enough to bring up their children in some course, trade, or other estate wherein to get their livings, whē they come to be men: and in deed such fathers as do neglect that, are unworthy to have children: and in that consideration did a certain law giver in old time ordain, that the child whom his parents had not trained up in some convenient course whereby to get his living, should not be bound to nourish them in their old age. But as the soul is more precious than the body, so is it the duty of parents in youth to train up their children in the practice of those things wherewith in age, even in this life they may glorify God and be heirs of the Lord.

5 And to that end they are to consider, especially so many the commandments of God, so expressly enjoining parents to instruct their children in the heavenly doctrine. These words which I command thee this day, saith Moses, shall be in thine heart, thou shalt continually rehearse them unto thy children, and shalt talk of them when thou tarriest in thine house, as thou walkest by the way, when thou liest down, and when thou risest up. Now the word whereby, we do say, Thou shalt teach, in that language wherein Moses wrote, signifieth, Thou shalt sharpen. Therein showing, that as when we should pitch some stake in a hard ground, by making it a point, we sharpen it: so parents are to sharpen instruction to their children. But how? By often repeating unto them the heavenly doctrine, that it may enter even into the dullest wits. Moses having written that excellent song, which containeth so many notable aduertisements, and is rehearsed in the two & thirteth chap. of Exodus, doth add. Set your hearts unto all the words which I testify against you this day, that ye may command them unto your children, that they may observe and do all the words of this law. The Apostle Saint Paul exhorteth Christians to the like duty, commanding parents to bring up their children in the instruction of the Lord.

6 The examples of such as have shown themselves faithful and obedient to these commandments of God, ought to move our hearts to imitate them. This testimony doth God himself give of Abraham, that he knew that he would command his children, and his family after him to keep the ways of the Lord, and to minister justice and judgment. David before his death, gave notable and holy precepts unto Solomon, admonishing him to keep the commandments of God, and to walk in his fear. And it is not the duty of fathers only, but also of mothers to bring up their children, and to instruct them in the knowledge and fear of the Lord. As Bathsheba, David's wife, gave notable instructions to her son Solomon, as appeareth in the book of Proverbs. And as Saint Paul beareth witness, that Timothy even in his childhood was instructed in holy writ, thereby commending the faith of his grandmother Loys, and his mother Eunice, by whom no doubt he was taught, especially considering his father was a Gentile.

7 Saint Jerome writing to Leta, not only exhorteth her to instruct her daughter in her youth in holy writ, but also telleth her, that her self must teach her. Let her (saith he) instead of precious stones and silks, love godly books, and in those books let her delight, not in the leaves beautifyed with sundry colors, but in the distinct and pure doctrine according to faith. First, let her learn the Psalter, that by such Canticles she may forsake the world: and in Solomon's Proverbs let her be taught to live virtuously. In Ecclesiastes let her accustom her self to tread under foot and to contemn worldly matters: & in the book of Job let her imitate his example of virtue and patience. Let her lay hold of the Gospels, and still keep them in hand, and with her whole heart let her learn the Acts and Epistles of the Apostles. Thus when she hath stored the closet of her heart with such treasure, let her by heart learn the Prophets, the books of Moses, of Kings, of Chronicles, Esdras, and Hester, & last of all let her learn Solomon's song. For if she should read that first, she might take harm, as not understanding the holy songs of spiritual marriage under carnal words. But let her forbear all Apocrypha: let her be still busied in the books of Cyprian, Athanasius, and Hillarie. It may seem that Saint Jerome requireth much, & more than a Christian maiden, albeit zealous, is able to perform. But let this exhortation make the maidens of our days to blush, yea, even men and women, who are so far from this duty, that they are not able to allege one sentence of holy Scripture, either for their own comfort, or to resell the error of heretics, or to instruct their neighbors.

8 Moreover, Parents are commanded to instruct their children, not only in the word, but also in the understanding of the Sacraments, sacrifices, and other of God's holy ordinances. When thy child, saith Moses, shall hereafter ask thee, saying: What mean these testimonies, ordinances, and laws, which the Lord our God hath commanded you? Then shalt thou say unto thy son, We were Pha • aohs bond men in Egypt, but the Lord brought us out of Egypt with a mighty hand, and the Lord shown signs and great wonders and evil upon Egypt, upon Pharaoh, and upon all his household • before our eyes: And brought us out from thence, to bring us in and to give us the lande which he sware unto our fathers. Therefore the Lord hath commanded us to do all these ordinances, & to fear the Lord our God, that it may go ever well with us, and that he may preserve us alive as at this present. Particularly concerning the pascall lamb, Moses said: When your children ask you what service is this you keep? Then shall ye say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians and preserved our houses. He likewise ordained that they should teach their children what was meant by the commandment, to offer unto God every male that first openeth the womb, and to redeem the first borne of their children. When thy son shall ask thee tomorrow, saying: What is this? Thou shalt then say unto him: With a mighty hand the Lord brought us out of Egypt, out of the house of bondage: For when Pharaoh was hard hearted against our departing, the Lord then slew all the first borne in the land of Egypt, therefore I sacrifice unto the Lord all the males that first open the womb, but all the first borne of my sons I redeem. And as Joshua commanded the people to take the twelve stones that they took out of Jordan when thy passed over dry shood: so he enjoined the fathers to teach their children the signification of those stones, thereby to remember God's wonderful works.

9 By the premises we may manifestly see the duties of Christian parents, to teach their children: But how do they perform it? Themselves (at the least for the most parte) know not the signification of Baptism, or the supper, or wherefore those Sacraments were instituted. How can they then put in action these commandments of God, or instruct their children in heavenly doctrine? When they shall ask what is signified by the water that is p • ured upon the babe, or by the bread or wine that are delivered in the holy supper? How many be there that can teach or tell them? What a slackness is this, that we profit no better in obedience to God, in a matter so requisite and necessary, as is the instruction of our children?

10 Neither is this all, for they are also diligently to note God's wonderful works, whether in the chastising of his people, in the delivery of his Church, or in the punishing of his enemies, & thereof to make report to their children: thereby to teach them to fear God, and to put their trust in him. Take heed to thyself, saith Moses, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, & that they depart not out of thy heart all the days of thy life, but teach them to thy sons, and to thy sons sons. This duty is more amplie declared in the 78. psalm, where the prophet saith thus: I will open my mouth in a parable, I will declare high sentences of old, which we have heard and known, and our fathers have told us. We will not hide them from their children, but to the generation to come we will show the praises of the Lord, his power also and his wonderful works that he hath done. How he established a testimony in Jacob, and ordained a law in Israel, which he commanded our Fathers that they should teache their children, &c. Hezekiah king of Judah, being recovered of a dangerous sickness, protesteth, that the fruit of his delivery shall be to praise God, and to instruct his children in the like duty. The living, saith he, the living shall confess thee. The father to the children shall declare thy truth. God having grievously chastised his people, saith by the prophet Joel, Such a thing was done in your time, or in the time of your fathers, tell ye it to your children, and your children to their children, and their children to another generation.

By the premises may parents understand how far in duty they are bound to instruct their children in the heavenly doctrine, and to rehearse unto them the wonderful works of God, that even from their youth they may print in their hearts true godliness, with an apprehension of life everlasting, & so lead them into the knowledge and obedience of God. But what? Some parents are so ignorant, that albeit they would, yet are they not able to teach their children. As this ignorance is unbeseeming any Christian, so should the feeling thereof induce them to seek to profit in the knowledge of the word and works of God: first, in regard of their own comfort and consolation, next, that they may be able to instruct their children. We read of many, who even in their old age have learned the Greek tongue or the arts. Yea, there was one that said, that albeit one of his feet were in the grave, yet would he learn. But our argument importeth not the knowledge or the learning of the arts or sciences that serveth this present life, but the knowledge requisite for the glorifying of God, and the attaining to life everlasting. And therefore it were good they should begin to profit in so ne • essary a felicity rather late than never: yet not in respect only of their own persons, but also, as is aforesaid, that according to so many commandments, so express and so often reiterated, they may be able to instruct their children. We read of a Grecian Lady, who being a mother, learned the liberal arts, that she might teach her children, and thereby purchased great praise. How much rather ought parents to be careful and zealous to profit in the heavenly doctrine, were it only to be able to instruct their children?

12 At the least, if they want knowledge, or be unwilling to take leisure to teach them, yet let them do as much for their souls and the life to come, as for their bodies and this present life. Parents that either cannot write and read, or will not, or have not time to teach their children, will yet send them to school: and such as would have them learn some art or occupation, or tra •• ike, if them selves profess not the same wherein they like to employ their children, they will yet put thē to dwell with those that do profess the same, to the end they may learn. How therefore can parents excuse thenselves, when their children remain untaught in these things that concern the glory of God & life everlasting. But howsoever it be, if they be neither able of themselves, nor do provide to have them taught by others, they shall be inexcusable in the sight of God: & the ignorance of the children, ingendering contempt of God, love of the world, & neglect of heavenly felicity, will cry out for everlasting vengeance against their parents: so that if they account not their children as beasts without soul, or if they love them with the due love belonging to parents, let them declare their love, especially to the soul, the Christian instruction whereof surmounteth all worldly treasure. An ancient Philosopher said, that he could have been content to have gone up into the highest pinnacle in the town, thence to have cried, O fathers, what mean you that employ your whole indeuors to get riches, why are ye so careless for the instructing of your children, to whom ye leave thē. It is, as if parents whē their child were sick to the death, without providing for his health, should prepare him new garments. Some say it would be a great comfort for them in heaven to know their near kindred, & consequently their children: and this cometh of natural affection. But might it not be a greater discomfort for them, evē in their life time, to see them go to hell for want of instruction? T • e Lacedemonians were very careful to bring up their children in virtue, according to the laws of Lycurgus, their law giver: & thereby grew to this custom, that if any man committed any trespass, it was lawful for any that saw him, freely to reprove him: and it was a great reproach to mislike of such reprehension.

13 Some charge their childrē to be dulwitted, & hard to be bowed or brought to virtue. Albeit natural inclination be a great help to profiting, yet exercise & custom to do well, is a mighty means to bend and shape them that way, yea, even such, that by experience we find this old proverb true, Use overcometh nature. And this did Lycurgus, the Lacedaemonian law giver very aptly demonstrate to his people. He took two whelps, the one of a hunting kind, the other of a mastiff that followed the kitchen. Then did he bring up the mastiff to the game, and the hound to the kitchen. Afterward meaning to make demonstration, and so to persuade the people to his purpose, he caused them to be assembled, and brought forth his two dogs, where setting down a dish of pottage, and withal casting off a hare, the hound fell to the pottage, the mastiff followed the hare. Behold then (saith he) what it is of doctrine & use, he that came of a hunting kind, yet used to the kitchen, followeth his pottage, and the other come of a mastiff, following the kitchen, being now used to the game, followeth the hare. The wheel-wright doth by strength bow his timber, & letting it he long in that bent, it abideth crooked. Barren ground well tilled, soyled and sown with good seed, groweth fruitful & yieldeth good increase: Iron weareth with handling: The water by continual dropping weareth the stone: Wilde beasts may be tamed, and wild coltes by custom be brought to the saddle, and are content to be lead by the bridle: The Greeks named Manners by a word that signified Custom. Thereby to declare, that even the dullest capacities may by instruction and custom be fashioned to virtue: As contrariwise, the wit most inclined by nature to virtue, may by bad instruction and the conversion of the wicked, be perverted and grow vicious.

14 Parents therefore are herein to respect two pointes. First, to begin to frame and bend their children in their tender youth to virtue, remembering that a seal entereth deepest into softest wax. Plato warneth mothers and nurses from telling foolish tales to their children, least they infect their tender wits with folly & astonishment. Experience showeth, that children will sooner learn any language by conversation thā older folks Also, that the younger the twig is, the sooner it is bent or made straight. Secondly, it is the parents duty to restrain their children from haunting & conversing with such as be vicious and perverse. And in deed, we see that they do soon learn villanous and unseemly speeches, and malicious and leaude actions with their corruptions, and as the old proverb saith, Halting with the lame they shall learn to halt. A child that naturally speaketh well, by conversing with such as corrupt their speech, shall degenerate and speak as badly. Tie a young twig that is crooked with a straight one that is stronger than it, and in growing it will become straight, & so continue when it is undone. And contrariwise, a straight one tied to that which is crooked and stronger than it self, will grow & continue crooked. 15 The Lacedemonians were marvelous careful to provide, that their children should not be corrupted by evil company. And in regard thereof, we read that when Antipater demanded of them fifty children for hostages: one of their chief magistrates named Etheocles, advised thē not to condescend thereto, least they being brought up in the society of such as were wholly given to pleasure and vice, might peradventure grow vicious, and so bring home afterward to their country nothing but corruption and misery: and thereupon in lieu of fifty children, they offered the double number of men and women, and so of aged persons already formed, & of strength and discretion to withstand vice and corruption. Lastly, when Antipater still urged them to send their children, and used great threats in case they should disobey: they plainly answered, saying: Let him, if he can, require anything more grievous than death, for rather will we condescend thereto, than to send our children. O wonderful constancy, and care to preserve their children from vice and corruption! If the heathen had such regard to this virtue, importing the training up of their children in the obseruatiō of the laws of a mortal man, what a shame may it be unto Christian parents that are so negligent in bringing up their children in the heavenly doctrine, and forming their manners and behauiors to piety and godliness in the fear and obedience of God? Moreover, by this example may parents take warning, when they mean to put forth their children to any trade or occupation, either to learning, carefully to see and inquire whether such as they think to place them withal be virtuous or endued with the fear of God. In the admittance of a servant, the fear of some temporal or carnal inconvenience, causeth thee to inquire of his or her truth or other qualities. Therefore if thou committest a child to the instruction of a master, before thou enquirest of his virtues, thou showest that thou hast less care of corrupting or infecting thy child with vice, than of some small incouenience that might happen by an unthrifty servant. When thou buyest an earthen pot, thou soundest upon it, to see whether it be broken, least thou should be deceived in a small piece of monie, yet doest thou not sound, whether the master to whom thou committest thy child be vicious or virtuous, albeit by putting him to one that is vicious, thou puttest him in danger of loss both of body and soul.

16 Some do respect their friendship with some masters rather than their virtue, and so do commit to them their children, least they should be angry for putting them to another. These men do resemble him, who being dangerously sick, useth the advise of an ignorant physician that is his kinseman or familiar friend, for fear he should take offense if he should cal another, albeit without comparison more learned & skillful. If thou shouldest have any weighty matter in law, wouldest thou rather commit thy cause to an ig • an • and negligent atturney, because he is thy friend, than to him that were both diligent and learned? Making a voyage through some dangerous sea, wouldest thou in a tempest commit thy ship to a young pilot, unskillful, or drunk, because he is thy friend? what a fool art thou that wilt not take the like care of the profit, honor, and salvation of thy child?

17 Others commit their children either to him that is best cheap or by whom they may grow into greatest advancement in the world, but never respect the hazard of their child, so they may either spare or get worldly goods. When one shown the Orator Lycurgus, that he had offered great wages to a philosopher to teach his children, he virtuously answered: If any man will assure me to restore me my children endued with more virtue, I will give him not only that some, but even half my goods. The virtuous and wise Emperor Marcus Aurelius writeth, that in the Annals of the Tarentine war, he found that the renowned Purlius did wear a ring, wherein was engraven this sentence, The dominion of the whole earth is a small reward to him that is virtuous, but to the vicious the loss of life is a simple punishment. Heereby may fathers learn how carefully they ought to restrain their children frō vice & to inure thē to virtue. As in deed the fathers that instruct, or cause their children to be instructed, do far excel such as only do beget them, for of these they receive life only, of the other good and virtuous life.

18 Moreover, parents ought not so much to rely upon the diligence of children's masters, as never to care to understand how they profit and proceed in virtue: for the regard of such diligence would make the masters more carefully to discarge their duties. And thereof came the proverb, The masters eye fatteth the horse: & this: The masters eye is the fruitfulness of the garden. Parents ought not too much to hearken or credit children, when they complain of their masters rigor and severity. Among the Lacedemonians, if the children upon the reproof or chastisement of any whosoever, (for any man was at liberty to use correction, even to other men's children) did complain to their parents, the same was a great reproach to them, because themselves corrected not their children. Not that we are not in discretion to inquire or take notice whether the master useth cruelty or inhumanity toward them, least through too much rigor & hard usage, they should grow desperate.

19 Howbeit such is the inclination of many, even from their youth, to wickedness, that instruction by words, either of parents or masters, will not suffice without the rod and correction. And this doth God command, and experience showeth it to be most necessary. He that spareth the rod (saith Solomon) hateth the child, but he that loveth him basteth to correction. Again, Correct thy child while there is hope, and regard not his crying. Again, The rod and correction minister wisdom, but the child left at liberty shameth his mother. Correct thy son, & he will give thee rest and pleasure to thy soul. Withdrawe not correction from thy child, if thou smite him with the rod he shall not die. Thou shalt smite him with the rod, and deliver his soul from hell. The book of Ecclesiasticus entreateth hereof more at large, saying: He that loveth his son causeth him oft to feel the rod, that he may have joy of him in the end. He that chastiseth his son shall have joy in him, and shall rejoice of him among his acquaintance. An untamed horse will be stubborn, and a wanton child will be willful. If thou bring up thy son delicatly, he shall make thee afraid, & if thou play with him he shall bring thee to heaviness. Laugh not with him, least thou be sorry with him, and least thou gnash thy teeth in the end. Give him no liberty in his youth, and wink not at his folly. Bow down his neck while he is young, and beat him on the sides, least he wax stubborn and be disobedient to thee, and so bring sorrow to thy heart. Chastise thy child, & be diligent therein, least his shame grieve thee. In this sense do we say, that many times the rod is better for children than bread. And in deed as Physicians, surgeons, & Apothecaries are necessary in a town for the cure of sickness and bodily wounds, so are rods & chastisement for the correction of the corruptions of the soul.

20 Herein is God so resolute, that in the duty of the father to chastise his child, he willeth us to learn that he doth the office of a father when he chastiseth us with afflictions. And as a father by correction declareth a true love to his child, with a desire of his good and salvation: so is it the will of God that we should receive such afflictions as he layeth vpō us, as effects of his love towards us, & as testimonies that he accepteth us as his lawful children and no bastards. Likewise, if seeing many children fighting together, we also see a man come and correct only one of them, we presently think that to be his child, because he performeth the duty of a father, and so showeth that he loveth him better than the rest whom he letteth go without correction. Therefore as we say, that the pitiful and gentle Surgeon empaireth the wounds, so doth too much gentleness toward children, and winking at their faults, without correction, breed their disobedience, unthriftiness, and misery. Likewise, as God is thereby greatly dishonored, so doeth he not suffer the parents that are slack in their duty to their children to escape scot free. And to this purpose have we a notable example in Holy the high priest: for when he heard of the wickedness and offensive dealings of his sons Ophny & Phinces, he used some verbal reprehensions: yet because he neither reproved nor chastised thē more sharply, God objecteth to him their iniquities saying: Wherefore have you kicked against my sacrifice, and hast honored thy children more than me? Then doth he pronounce also this horrible sentence, That the priesthood should be taken from his house, that both his sons should die in one day, and that none of his posterity should hue to be an old man. David also used too much lenity as well to his son Ammon, when he had deflowered his sister Tamar, as also to Absalom when he traitorously slew the said Ammon: and to his son Adomah, of whom the history saith, that albeit David did plainly see, that contrary to God's will, he purposed to invade the realm, yet would he not displease him. But the death of Ammon, the cursed conspiracy of Absalom against his own father, together with the strange manner of his death, and the death of Adomah, were the most wretched fruits of his great lenity and connivance to his children. The like judgment may we note in the fathers of the children that scorned the Prophet Helizeus, and upon his curse were devoured by Bears: For it is like that their parents had not brought them up • n due correction and chastisement. In the history of the Swiss, we read of a certain tyrant, whom upon his condemnation, his own father was appointed to execute, that so by the author of his life he might come to his end: also that the father might be somewhat punished for neglecting the instruction of his son. 23 Yet is it not meant, that parents upon every escape of their child, should use extreme rigor and severity, for the same must be entermixed with discretion and gentleness, according to the nature of the child, and the quality of the offense. And in that sense saith Saint Paul, Fathers provoke not your children to wrath, but bring them up in instruction and information of the Lord. Again, Fathers provoke not your children to anger, least they be discouraged, Unto children naturally inclined to virtue, praise for well doing, and chiding when they do amiss, are more effectual than rigorous entreaty. For praise allureth them to virtue, and chiding restraineth them from vice. And therefore such must be according to the occasions, sometimes praised, and sometimes checked, that if they be too merry, they may by a word be humbled, or if they be too much daunted, some commendation may revive them. And herein we are to imitate nurses, who sometimes making their babes to cry, do immediately give them the breast to appease them again.

22 Again, parents or others that have the bringing up of youth, are to require no more of them than they are able to do, least they discourage them and make them to hate their study, or any other thing whereto they would bring them. For it is love that causeth us to profit in our studies or exercises. And therefore it is needful that children should have some time of recreation from their labors: for our life consisteth and is divided into exercise and rest, as we see, in the day labor, and in the night rest, which doth still accompany the whole course of our life. And this is it that an ancient man saith: Rest is the sauce that maketh us to relish our labor. As also we use to slack the strings of our bows and lutes, to make thē the stiffer, & to hold the better when we list to shoot or play. Plants reasonably watered do take heart and grow, but too much moisture doth drown and choke them: even so is it with the minds of children: Moderate exercise and labor advanceth them to goodness, but oppression dulleth and spoileth them.

23 It is also the duty of parents to maintain their children in peace, concord, and amity. For if discord & contention be dangerous and pernicious among all men, how much rather between brethren & sisters? Likewise if it be hard quenching of stomach and debate between those that are not conjoined in kindred, it is far more difficult to reunite brethren, because enmity among them is mighty and strong like iron bars to keep them asunder. Neither is there anything more slippery or of greater efficacy to subvert a family, than dissention among brethren. It is an old saying, By concord small things do grow, but by discord great things come to naught. And this is soonest found among brethren. Scilurus, who had fourscore children, to induce them to live together in peace & concord, did very aptly represent unto them the truth of this sentence thus: He toke a sheaf of many arrows, & offered it to each of his children one after another, willing them to break it, but they could not. Then pulling forth the arrows one by one, they brake them all. Even thus, said their father, is it with you, for so long as you remain united and love each other, no man can hurt or break you, but if once ye fall at jar and strife, every man will destroy & overthrow you. This duty of parents to keep their children in peace & loving concord, did the Lacedemonians well understand. For when on a time two brethren fell at strife and contention, they punished both the father and mother, because by good instruction they had not prevented, or at the least, presently appeased the dissention between their children.

24 Again, how dangerous it is for parents to show more love & affection to one child than to another, except upon great and just cause, the example of Jacob's childrē doth testify. For what was the original of their envy and cruelty executed against their brother Joseph? Moses saith, that Jacob loving Joseph better than his brethren, made him a party coloured coat, & thereof they took occasion to hate him, and to speak roughly unto him. Parents therefore to the end to prevent like inconveniences, are to use equality among their children so near as may be, whether in their ordinary usage, or in the division of their goods. For as all men naturally are inclined but too much to the love of earthly goods, so the unequal sharing of the same, doth oftentimes breed great braules and pernicious debate between brethren.

25 Moreover, as children grow toward the state of matrimony, it is meet that their parents should restrain them from all company whereby they might be allured to the sin of fornication: For besides the heinousness of the offense against God, the inconveniences thereof depending are for the most parte very pernitions. If such mischiefs ensued between Tamar & Ammon, David's children, how much rather are they to be feared in the over familyar conversation of those that are nothing a kin, at the lest not so near as they? Had Jacob kept in his daughter Dinah, and not suffered her to run abroad to see the daughters of Shechem, she had not been ravished and desloured; neither had that wicked and abhominable murder committed by her brethren been perpetrated. As also if the daughters of Silo had not gone to dancing, the Benjamites had never ravished them.

26 Among all remedies, as Saint Paul teacheth, marriage is one: and in deed the parents that have honestly matched their daughter, they have discharged themselves of a great care: for it is their partes to think thereof, and generally to provide for the marriage of their children: not to tarry, until through their negligence, peevishness, and other difficulties in that provision for them, the children take occasion of lewdness, or so ship themselves without the knowledge of their parents, that afterward they be forced to proceed to that that may redound to their great sorrow and heartbreaking. So did Abraham think upon the marriage of his son Isaac, & to that end committed the charge thereof to his eldest and most faithful servant, whom he willed to seek a wife for his son: as in truth it is not properly for the children, but for the parents to think upon and provide for the same. The same doth Jeremiah teach, where writing to the Jewish Fathers in the captivity of Babylon, he saith, Take wives for your sons, and give your daughters in marriage. Hereupon when Sampson had found a maiden to his liking, himself did not demand her in marriage, but coming to his parents he said, Give me her to Wife. Likewyse Shechem the son of Hemor, having bent his heart unto Dinah the daughter of Jacob, said unto his father, Give me this maid to wife. Yet is it meet, that as the parents make the motion, so the children give the consent. This did Laban declare, when talking of Rebecca, whom Abraham's servant craved in marriage for his masters son Isaac, he said, Let us call the maiden and ask her consent: So calling her, they said unto her, Wilt thou go with this man? And she answered, I will go. For of matching either son or daughter against their wylles, there do many times arise great inconveniences and much sorrow and grief: yea, the lawyers are of opinion, that a free will is not so expedient in anything as in marriage.

27 Now, as it is the duty of parents to provide to match their children, so are they diligently to see it be done, as Saint Paul saith In the Lord: that is, not to demand any maiden for their son, or to accept any son for their daughter, unless the same be affected to true religion, and make profession thereof, having a good report of piety, the fear of God, and other Christian virtues: which qualities and gifts of God are to be preferred before wealth, or any other worldly or carnal considerations. So when Abraham sent his man to seek a wife for his son Isaac, he sware him that he should not take any Daughter of Canaan. So when Sampson required his parents to give him a wife of the daughters of the Philistines, they answered: Is there never a wife among the daughters of thy brethren, or among my people, that thou must go take a wife of the uncircumcised Philistines? If Parents would consider of the danger of the loss of their children's souls, by matching them with such as are of a contrary religion, or otherwise given more to the world than to piety and the service of God: either what strife or contention do for the most part ensue of such marriages: how small comfort is taken in the same: how slenderlie the duty of prayer is performed: and what a negligence or hindrance they are to the bringing up of children in the fear of God: they would abhor even to think of any such match, and in few speeches prefer him that were endued with godliness & other virtues, before riches and all other carnal and worldly considerations. They would put in practice the wise advertisement propounded by Solomon's mother, albeit but simply followed by her son, which we read in the Proverbs, Many daughters have done virtuously, but thou surmountest them all: Favor is deceitful, and beauty is vanity, but the woman that feareth the Lord shall be praised. But if the difficulty rest in question of maintenance for the family, let parents remember, that it is better to choose knowledge than wealth, that is, skill and industry howe to get, than goods already gotten, and in his possession that hath no skill or knowledge howe to use them. Hereto may we refer the answer of Themistocles, who purposing to marry his daughter, and being asked why he preferred a virtuous man before a rich, answered: That he liked better of a man without monie, than of monie without a man: or, as some do write, that he had rather match his daughter to a head of a man, than to a head of silver. And therefore to conclude this speech, we may well say, it is better to match our children with Christian & virtuous heads that have little monie, than with much treasure in the possession of worldly and vicious heads.

28 Hereto will we yet add two points concerning the duties of parents to their children: first, that in all their words & works they be unto them continual examples and myrrors of piety and virtue: so shall their admonitions & exhortations be still of greater efficacy, and themselves shall have more authority to reprove, admonish, & chastise their children. And in deed, the same that Marcus Aurelius saith, that to make children virtuous, they shall more profit by good example in one month, than by instructiō in a whole yere, may be most truly applied unto parents. He that teacheth a child to write may sometime say, ye must make this letter long, this short, this straight &c. But the chief means to make him to profit in writing, is to set him good examples or copies & to write before him. And so is it in the instruction of virtue and the fear of God. For contrariwise, he that teacheth well, and liveth evil, buildeth with one hand and pulleth down with another. And experience teacheth that more may be pulled down in one hour, then will be built up in one day. The evil example of parents, is as a line to draw the children to follow them. And therefore the Prophet Ezekiel reproving the people of his time for their Idolatry, and other corruptions, declareth that therein they have taken the ordinary course, that is, they have followed the example of their parents. Behold saith he, all that use prouerbs, shall use this proverb against thee, saying, like mother, like daughter: Thou art thy mothers daughter that hath cast off her hushand and her children, and thou art the sister of thy sisters, which forsook their husbands and their children, your mother is an Hittite, and your father an Ammorite. Here are three old proverbs, which prove that children ordinarily are ready to imitate the bad examples of their parents. First, Like mother, like daughter. Secondly, Thou art thy mothers daughter. Thirdly, Thy mother is an Hittite and thy father an Ammorite. That is to say. Thy parents forsaking the service of God have given themselves to the idolatries of the Amorites and Hittites, and thou hast followed their example. The same did the Emperor Marcus Aurelius (who above all men, was careful to bring up his children in virtue) object to his wife: for speaking to her of the instruction of her daughters, he said: What will it avail for her mistress to teach her honesty and modesty, when our selves in our works do invite her to wantonness?

29 Verball instruction, without example of good deeds, is a dead doctrine: and contrariwise, good examples are the life of instruction, to make it profitable and effectual. If the example of parents be contrary to their instruction: If (I say) they teach their children sobriety, modesty and chastity, and yet themselves will follow drunkenness, foul and lascivious speeches, gestures, and actions: it is as if with their tongues they should say, Be virtuous, and by the hands lead them with them to all vice and corruption. Wicked fathers, saith a certanie heathen Philosopher, are wicked counselors to their children. If we would take him to be a monster in nature, and unworthy to live in a common wealth, that should counsel his child to drunkenness and fornication: what shall we think of those, who committing such iniquity, do by their example much more mightily put forward their children to such abomination, then by word they are able? What accompt can those fathers give unto God, who by their evil example have drawn into hell their children whom he delivered to their charge to be guided into heaven? Albeit such fathers pity not themselves, yet at the least let them take pity of their children, and not carry them with them into everlasting destruction. We read that the grave personage Cato, deposed a senator out of the Senate of Rome, only because he kissed his wife in the presence of her daughter. This truly was extreme severity, especially if we consider the manners of our days. But this Ethnic hereby declared how grievously such parents are to be reproved, as shall use any lewd speeches or shameless behavior: in brief, any worldly or carnal actions in the presence of their children, to whom their example may be as a dispensation to give thenselves to the like. As also how can they forbid that in their children, which themselves do commit? How can they correct them for the faults which themselves do use? Albeit children in respect and reverence to their parents, dare not reply and say, that themselves do those things for the which they reprove them, yet will the neighbors or others object it, to their shame. Besides, their authority shall be so much the less in that they declare in their works and actions, that they alow that which they forbid in words. If parents therefore desire that their instruction may be effectual and yield fruit, let them declare the same in holy life and virtuous conversation. Let them saith an ancient Philosopher, so order and govern themselves, that their children seeing the same as it were in a glass, may be restrained from dishonest speeches and wicked deeds. Let them do as guides that show the right way and foords over rivers, by going before those whom they lead, that their children following the steps and examples of their parents, may conform thenselves to their virtues, & so with them and by them, be led to salvation and life everlasting.

39 Finally, let all parents diligently and fervently pray unto God, first for themselves, that he by his holy spirit will vouchsafe to guide them in the instruction of their children, that they may with all diligence, faithfulness and discreation employ themselves in every part of their duty toward them. Secondly let them daily commend their children by hearty prayers to the father of light, who is the giver of all goodness and blessings, that he blessing their labors about their children, may replenish them with the gifts and graces of his holy spirit, that they may profit in all things requisite to his glory, and their own benefit and salvation. And this dutrie let them begin to perform, even so soon as they are in hope of generation, by praying to God to preserve it, to give to the mother happy deliverance of her fruit, and so to dispose, that the child may receive the seal of salvation by Baptism, & grace to bring forth fruits to God's glory. Let them remember that the prayer of the whole Church for their children in their Baptism, is a warning of their bounden duty daily to do the like for them after they be admitted into the covenant by Baptism. In this point let them remember the care of Job for his children that were already grown and come to age, not only in that he daily sent unto them to sanctify them, by admonishing them of such infirmities as they might peradventure have committed in banqueting, albeit modestly and soberly together: But also in that he daily rose up early and offered sacrifice for them according to their number, saying to himself, It may be, my sons have sinned and blasphemed God in their harts. Wherein he giveth unto parents two notable lessons: One, that if the children do sin, the parents are to examine whether themselves may not be guilty in the sight of God, as not having sufficiently performed their duties in teaching, admonishing, giving good example, & praying to God for them: The other that they ought to have such a care of the salvation of their children, that albeit they have not committed any notable & apparent sin, yet presupposing that according to man's frailty, they live not without offending God, after the example of Job, who offered sacrifice to God for his children, and that no doubt his sacrifices were accompanied with hearty prayer for them, they must pray for their children, that their sins may be forgiven them through the only sacrifice of Jesus Christ.

31 To conclude. As S. Paul termeth the family of Philemon, also of Aquila and Priscilla, the Church, so all parents and householders ought so to govern their children and family, that their houses may be even so many small Churches, whereout (according as David protested that he would employ himself in that duty) all vice and corruption may be expelled and banished, to the ende the house of God may be holy, also that God may be praised, worshipped, adored and called upon Euening and Morning and at meals. For undoubtedly all families thus ordered, shall even feel the truth of God's promises, that he will be in thē as in his temple, & will bless thē with all his graces pomised to his Church.

Of the duty of children to their parents. Chap. 5.

NOw let us come to the duties of children to their parents. And these doth God comprehend in the fifth commandment of the law, in these words: Honor thy father and thy mother. And this commandment is the more to be noted, because it is often repeated in the holy Scripture. Now by this word Honor, is signified the love, reverence, duty, obedience, subjection, entertainment, and necessary assistance that children owe to their parents. As concerning the love, the summary of the second Table comprehended in these words: Thou shalt love thy neighbor as thyself, do manifestly confirm it. For who can be a nearer neighbor for the children to love, then the parents? Besides that, they are not to be loved only as neighbors proceeding of Adam and Eve, but also as fathers and mothers. And therefore what an ingratitude is it, not to love those of whom, next after God, they have their life and being together with many great and continual benefits toward them. Also the love that parents do bear to their children, besides so many their labors, sorrows, troubles and vexations, should bind them reciprocally to love them. The sun shining a while upon the cold stones, doth so heat them that they yield some warmth: so albeit that children be as hard and cold as stones, yet the experience, and the daily feeling of the love of their parents towards them, ought mightily to enflame their hearts to love them again. Take away the beam from the sun, said a good old father, and it will not shine: the springs from the river and it will dry up: the bough from the tree, and it will wither: the member from the body & it will rot: And so take from children their duty to their parents, and they are no longer children, but brethren and companions with those unto whom Jesus Christ said. Ye are the children of the Devil.

2 This love ought especially to appear in a certain care, affection and desire to rejoice and content our parents. For as we read to this purpose, & Epaminondas said, that of all the good and felicity that ever happened him, he never so much delighted in any, as in his victory over the Lacedemonians at Leuctria, where he won the field, while his father and mother yet lived. Such was his love to them, that his singular contentation consisted in the pleasure that they would conceive in the victory of their son. And that this his contentment consisted only in his love to his parents and not in couetize of vain-glory, we may gather by his commendations published by Justin, who saith, that it was a hard choice to discern whether he were an honester man or a better Captain: That in the exercise of any public office, he never sought himself, but the good of his country: That he was not covetous either of glory or of money. These are notable commendations in a heathen Captain: God grant that Christians may follow him and deserve the like. His example doth declare that children ought so to love their parents, that their affection may tend to live virtuously, even to rejoice them: and to eschew evil, least they should grieve them. And this is it that Solomon admonisheth, saying. A wise son maketh a glad father, but a foolish son is an heaviness to his mother. Again. A foolish son is a grief unto his father, and an heaviness to her that bare him.

3 This band of love of parents should take place, not only toward such as are gentle and loving, but also (as Saint Peter saith, of the duties of servants to their masters) even toward such as be rigorous. For if we ought to love all the children of Adam: even those whom we know not, or our enemies and persecutors, how much rather our parents, albeit they should entreat us roughly & with rigor either in word or deed? And indeed the principal cause still abideth, namely that they be our father and mother. This ought children well to note, to the ende that patiently bearing their reprehensions, reproofs, and in general, whatsoever their troublesome and sharp affections, they may still continue and declare their child-like affection and love. And to that purpose remember, the labor, grief, anguish, weeping, sorrow and other troublesome cares that parents do abide for their children.

4 This love must be accompanied with reverence and respect: And to say the truth, albeit the name of father belongeth properly unto God, as Jesus Christ said, You have but one father, even him that is in heaven. Yet doth he so impart it to those that have begotten us, that they being called fathers, do bear the title and Image of God. And this is it that bindeth children to respect and honor them, and to testify the same by their outward reverence. The Lacedemonians did so carefully accustom their children hereto, that we read of a good personage who had such respect to parents, that being demanded wherefor at Sparta the young men did rise up when their elders came in place, he answered. To the ende that by honoring age they may learn and accustom themselves to reverence their parents. Of this reverence we have a notable example in Solomon: He understanding that his mother Bathseeba was coming to speak with him, arose from his seat, came to meet her, bowed before her, and set her upon his right hand. Neither could his greatness, neither his Royal estate privilege him from this respect and honor due to his mother. To this purpose we also read a notable history, which may serve for an exposition of this matter. As a certain governor of Crete came with his father to the Philosopher Taurus, finding there but one stool ready, the father would have had his son (as a Romaine Magistrate) to sit down, but the Philosopher willed him as the father to sit down and calling for another seat for the son, said. When the son doth execute his magistracy, or public office, he is greater then his father, and must bear himself as a Magistrate, not as a son: But when he is out of place or execution of his office, he must, how highly soever he be advanced, have a respect and yield reverence to his father. But many times it falleth out otherwise: For many children when they come to honor or wealth, do so despise their parents, if they be of meaner calling then themselves, that hardly they will acknowledge or call them father as if they were ashamed of them. Decius the son of the Romaine Emperor Decius, most lively represented man's inclination to this vice, and sought in his own person to prevent it. For when his father on a time said that he would inuest his son in the Diademe Imperial, his son refused it, saying: I fear least being Emperor, I forget that I am a son. Rather will I continue an obedient son, then being an Emperor to neglect and forget the due honor that the son oweth to his Father. Let my father command, and let my Empire consist in my due obedience to him. For that man putteth off the affection of a child to his father, who by the eminency of an office over him quencheth the name of a son. Solomon forgot not himself in this kind of duty, for he did not only bow before his mother Bathseeba, as is aforesaid, but also called her mother saying. Mother ask and I will not deny thee. And this do we the rather note also upon another consideration, namely that his example condemneth the custom of these days, wherein this name of father and mother is accounted so base and comtemptible, that the children of Kings, Princes, yea even of mean Gentlemen, speaking to their parents must not say father, mother, but Sir, my Lord, my Lady, Madam. &c.

5 But the due honor to parents that we here speak of, implieth not only this outward reverence, but also that we should so esteem of them as that neither our selves should despise them, neither should we suffer others to have them in contempt. And this are we to understand in the saying of Jesus Christ. I honor my father but you dishonor me. He there defendeth the honor of his father against the false opinions and slanders of the Jews. A certain Lacedaemonian in old time did truly perform this duty of a child. For when one told him that his father spake hardly of him, he answered, that he would not do it if he had not good cause: Thus he choose rather to bear the blame himself, then his father should. In this sense, when another was ready to accuse his father in judgment, did one Pittacus reprove him, saying, if thou preferrest a bad cause, thou shalt be condemned: Likewise if the cause be right, thou also shalt be condemned for procuring thy fathers condemnation. This also in this case is to be noted, that among the Romaines the child was not admitted to sue the will or testament of his dead father by action, but by petition only, wherein he should speak of him with humility, honor and reverence, and refer his case wholly to the discretion and consciences of the judges. Thus ought children to honor and respect their parents. But some there are so unnatural and perverse, that forgetting all due reverence and respect to their parents they will not only despise them in their own hearts, and suffer others to speak hardly of them: but also will themselves so far exceed, as even to lay them open to the scorn of others. Cham the son of Noah seeing his father lie uncovered, called his brethren to show them his fathers shame. But so odious was this impiety in the sight of God, that Noah by the conduct of the holy Ghost cursed both him and all his posterity. And therefore we well and truly may say that those children who in lieu of defending the honor of their parents, do lay them open to shame and reproof, are come of the cursed seed of Cham.

6 But what if they proceed farther, and use stubborn speeches against them, with demonstration of pride and contempt, which the holy Scripture termeth accursed? This iniquity is so abhominable in the sight of God, that he pronounceth Woe unto those children that curse their father or mother. Yea he ordaineth that they should be put to death, as also all such as in action shall injury their parents by smiting either with staff or fist &c. And to cut off all replication, as if death were to hard and rigorous a punishment, especially in case there were no hurt or wound, he confirmeth the former judgment with this addition: Because he hath cursed his father or mother, his blood shall be upon his own head. And indeed such children as either in word or deed shall injury father or mother: even those I say of whom they have taken life: who bear the Image of God, and the title of father, proper to God: so that God is in them injured and condemned, are monsters in nature. In this respect among other the causes why the children of Israel were so hardly entreated by Nebuchadnezzar, & led captive into Babylon, the Prophet Ezekiel objecteth unto them, that they despised and contemned their parents. Besides by experience we see that usually those children that injury their parents, are afterward as hardly entreated by their own children: And the knowledge of this just vengeance is naturally imprinted in the heart of man: as we read of a wicked child, who being accused that he had smitten his father, answered: And he likewise did smite his father, and this lad (pointing to his own son) when he groweth bigger, will also smite and wrong me. And surely, as Thales the Milesian said: As children do entreat their parents, so will their children entreat them. Therefore it might beseem children to suffer their parents rather to tread them under their feet, then so furiously to rise against them. And to that ende let them acknowledge this Image of God, and remember what their parents have done for them, that detesting such enormities of cursing or smiting their parents as is aforesaid, they contrariwise may bear them reverence, respect and honor in heart and mind both in word and deed.

7 This commandment of honoring our parents comprehendeth also subjection and obedience, as Saint Paul plainly teacheth, saying, Children obey your parents in the Lord: for this is right. Honor thy father and mother. (Which is the first commandment with promise) That it may be well with thee, and that thou mayest live long upon the earth. Hereby it appeareth that subjection & obedience forced and constrained, the Lord doth not accept, but that which proceedeth of honor and reverence either to father or mother. And therefore it is the duty of children vnluntarily to submit themselves to their parents commandments, without replying or contradiction even albeit the obedience might import some trouble and difficulty. Jonadab the son of Rechab forbad his children that they should build no houses, plant no vines, nor drink any wine. They obeyed their father, and that with such constancy that the Prophet Jeremiah objecteth the same against the Jews in reproach of their disobedience against God. The obedience of Abraham unto God, when he was ready to sacrifice unto him his only son, is highly commended, and as notable was the obedience of his son Isaac, in that he suffered himself to be bound, and was content to be slain & sacrifised unto God. But most excellent of all was the obedience of Jesus Christ, Who as S. Paul saith being in the form of God, thought it no robbery to be equal with God: yet made himself of no reputation, & took on him the form of a servant, and was made like unto man & was found in shape as a man: He humbled himself & became obedient unto death, evē unto the death of the cross. And therefore in obedience to parents, children are to lay off all greatness and excellency whatsoever, and to submit themselves to any rebuke, yea even to the shamefulest death, rather then by contempt or disobedience, to offend their parents. And least any man should reply that there is great difference between God the father and fathers according to the flesh. S. Luke noteth that Jesus Christ was subject to his mother, and to his supposed father Joseph. What greatness then may there be in children that should exempt them frō obedience to their parents, since Jesus Christ, the prince of glory the king of kings and Lord of Lord's, because subject and obedient to a poor man his putatiue father, and to a mother of simple and mean calling?

8 This obedience doth S. Paul commend unto us, saying, Children obey your parents in all things: Adding this reason, for that is acceptable to the Lord. And in that he saith in another place It is right He taketh from children all reply. For is there any child that will deny that he is not bound to do that which is right, or that which is pleasing or acceptable unto God? Moses saith. Every of you shall stand in awe of his father and mother. And in truth he that loveth his father and his mother, feareth their displeasure. As contrariwise, he that rejecteth their precepts, admonitions, or reprehensions and so shaketh off the yoke of obedience & subjection, that obstinately he may set himself to work wickedness, showeth that he despiseth the image of God that they bear, & treadeth under foot then authority over him. Such children, or rather monsters in nature, are to look for no other but God's horrible judgment against thē. And Solomon saith, The eye that meeketh his father & despiseth the instruction of his mother, the Ravens of the valley shall pick it out and the young Eagles shall eat it. Neither would God permit that such impiety should escape without an express decree to put to death such children. If any man saith Moses hath a son that is stubborn & disobedient, which will not hearken unto the voice of his father, & unto the voice of his mother, & they have chastened him & he would not obey them, then shall his father and his mother take him & bring him out unto the elders of his City, and unto the gate of the place where he dwelleth, and shall say unto the elders of his City. This our son is stubborn and disobedient, & he will not obey our admonitiō: he is a rioter & a drunkerd; Then all the men of his City shall stone him with stones unto death: so shalt thou take away evil from among you, that all Israel may here it & fear. Behold, how God by commanding that disobedient children should be rooted out, willeth that all children should fear to disobey their parents, least they might incur the like punishment. For surely, the disobedience of children is an assured token that God will root them out: As we read of the sons of Hely the high priest, who, when their father reproved them for their iniquity, did not obey his voice: because it is expressly set down, the Lord purposed to destroy them. The very heathen have evermore highly commended reverence & obedience unto parents. Among the rest: The Lacedemonians published a law, whereby it was lawful for parents to make whom they would, even strangers, their heirs: Therby to induce children to reverence and obey their parents.

9 Yet must this subjection & obedience be holy, and not repugnant to the service of God: So as obedience to parents be no disobedience to God. And this doth S. Paul note, saying: Children obey your parents in the Lord, that is to say, according to the Lord, or for the Lord's sake, & therefore if parents command anything contrary to God's glory, or the salvation of the soul, the children are in duty to practice the instruction of the Apostles, who said. Is it right in the sight of God that we obey you rather then him? The law is comprehended in two Tables, the summary whereof doth import, that we love God and our neighbor. But the love of God goeth before, & Jesus Christ calleth it the first & gretest commandment. And therefore saith, He that loveth father or mother more then me is not worthy of me. God's commandment of obedience to parents, doeth not abolish all difference between good & evil, neither bindeth children to disobey God: the parents authority cannot priueledge their children to commit sin. The well ordered child will always agree with the law to abstain from whatsoever is therein prohibited, neither will he obey such commandments of his earthly father, as are contrary to his heavenly father. Yet are childrē in duty to love, honor & obey their parents whatsoever, even Idolaters and wicked. For as the love of nature is not abolished by the wickedness of men, for they still abide men, so wicked & Idolatrous parents, remaining parents, do retain the right of parents, and such are to be honored, yea even to command & be obeyed, so long as they command nothing prohibited by the heavenly father. We must, saith S. August. so love men that we love not their vices. For to love that which they are, is one thing, & to hate that which they do, is another.

10 Yet doth this word Honor comprehend another duty of children to their parents. That is to comfort them in their adversities, to relieve their want, and to help and serve them in whatsoever they need at their childrens hands, neither shall they herein perform anymore thē the payment of part of their debts, whereto they are bound in consideration of the benefits that they first received from their parents. This is the duty whereto S. Paul expressly exhorteth them saying, If any widow have children, or childrē of her children, let thē learn first to show godliness toward their own house, & to recompense their kindred: for that is an honest thing & acceptable before God. Herein did Joseph perform the duty of a child to his father & brethrē: To whom when he grieved himself, he said, make hast, and get ye up to my father and say unto him, thus saith thy son Joseph, God hath made me Lord over all Egypt, come therefore unto me, and make no tarrying, and thou shalt inhabit the land of Gosham, & shall the near unto me Thou & thy children, & the children of thy children, & I will relieve thee least thou shouldest perish for hunger, thou & thy household, and all that is thine, Being advanced to such honor, he forgot not, neither despised his poor father: besides that albeit his brethren had so wickedly entreated him: yet he forgot that injury, and vndertoke to feed them. Hereto had relation Christ's commending of his mother, whē he said behold thy mother, & he accordingly performed the duty of a child to her, and toke her home unto him. We also read that when a certain father was condemned to be famished in prison, his daughter came daily to visit him, and because she was narrowly searched least she should bring him any food, having no other means to help him, she suckled him with her breasts: wheervpon because her father lived longer then was expected: she was watched, and being known how she had relieved him, they gave him to his daughters piety, and delivered him out of prison.

11 This duty did the Grecians name, by a name derived from the Storckes, who feed and nourish their dams, when they are impotent through age, & so are unto us as misterisses, to teach us to acknowledge the good that we have received from them that brought us into this world and bred us up. Such therefore as being able, do refuse to supply and relieve the necessities of their parents, & so show themselves deuoide of natural affection, must be sent to school among the Storckes, that of them they may learn to yield due reverence to their parents. And of these is the number at this day too great: yea and such that it is grown to a common speech, that one father or mother can be content to relieve a dozen children, but a dosen children will not feed one father or mother: But if of necessity they be put to do it, it is with great difficulty & such strife, as may justly minister occasiō of grief and sorrow unto both father and mother. A certain Cinical Philosopher writing to his wife about his new borne son, promiseth so to teach him, that he will return him unto her, not a dog alter the name of their sect, but a Storcke that should relieve her in her age. But the children of our days are more hard to receive this instructiō, the rather considering the inhumanity that appeareth in many, notwithstanding they be taught their duties in the school, not of a Cynicall philosopher, but of God himself in his Church.

12 But as in many children covetousness choketh all feeling of this duty toward parents: So Satan transforming himself into an Angel of light, even long since induced the Jews to defeat their parents of this relief & assistance under the color of the service & honor of God. In this respect doth Jesus Christ object unto thē that they taught that every gift by the children offered unto God should profit the parents: but he bitterly reproveth thē for it, protesting that it is the tradition of men that reuearseth the commandment of God. And herein he declareth first that this commandment, Honor thy father and mother, comprehendeth also the duty to relieve & help them in their necessities: Secondly that refusing to relieve the want of their parents, evē under color of offering unto God that which they ought to give unto them, they do quite abolish this commandment: Thirdly, by conferring God's ordinance to put to death all those that shall curse either father or mother, with this commandment to honor them in relieving their necessities, he showeth that despising of parents in their necessity and not relieving them, is as a cursing of them, and consequently a transgression that deserveth death.

13 To conclude: to the end to invite childrē to honor their parents, as is afore shown, God addeth this promise: That thy dais may be long in the land which the Lord thy God giveth thee. And Saint Paul doth note, that it is the first commandment with promise. For albeit there be a promise added to the second, yet is the same common unto the whole law: But this is peculiar and especial to all such childrē as honor their parents, for herein hath God declared how highly he commendeth the obedience and honor that children yield to them. And the same have the Heathen also noted, as among others Menander, an ancient Poet, who saith. Of honor unto parents due, the hope of happy life ensue. But the Lord spake to the Israelities properly of the land that he had promised them for an inheritance, which should be unto them as a testimony and seal of his goodness and love toward them. It is therefore as if he should have said. To the end, that living upon the earth, thou mayest long enjoy the earnest penye of my goodness and grace toward thee. But now seeing the whole earth is blessed to the faithful, the promise of long life upon the earth, is unto us also a blessing of God. First, because we cannot live long without participating in many and great benefits of God, even in respect of the preservation of this present life: Secondly, because the faithful may the longer employ themselves to serve and glorify God: In consideration whereof we see what the Church in old time said, The dead praise not the Lord, neither any that go down into the place of silence. But we will praise the Lord from hence forth and forever. The same doth Ezechia, king of Judah also note in his cantikle, The living, the living, he shall confess thee, as I do this day. The father to the children shall declare thy truth.

14 In as much therefore as long life is promised as a blessing, God doth continue it to obedient children so long as it is a blessing unto them. And hereupon doth Saint Paul join together these two sentences, That it may go well with thee, and that thou mayest live long upon the earth. As also when God taketh away such obedient children before they be old, yea before they come unto man's state, whether it be, least malice should corrupt their harts, or to prevent some great calamities wherein they might peradventure be entangled, or upon whatsoever other considerations to receive them into a better life, he doth faithfully perform his promise unto such children, because he dealeth better then promise with them. But as contrariwise this promise threateneth such children as will not honor their parents, with short life: So do experience declare, that many such children are of short and wretched life. But if contrariwise such disobedient children do chance to live long, so far is such long life from being unto them a blessing, that to the contrary it is an enforcement and increase of woe; because they enlarge their just condemnation, so as they had been better to have died in their youth. But how ever it be, God so disposeth hereof, that by the effects we may perceive that they which honor their parents are blessed, and the others accursed.

15 Finally that according to the exhortation of Jesus Christ, we may Amend our lives, besides all that is before spoken, let us add the counsels, admonitions and exhortations of Ecclesiasticus, delivered unto children, concerning their due obedience to their parents. Here your fathers judgment, children saith he, and do thereafter, that ye may be safe: For the Lord will have the father honored of the children, and hath confirmed the authority of the mother over the children: Who so honoreth his father, his sins shall be forgiven him, and he shall abstain from them, and he shall have his daily desire: And he that honoreth his mother is like one that gathereth treasure. Who so honoreth his father shall have joy of his own children, and when he maketh his prayer, he shall be heard: He that honoreth his father shall have a long life, and he that is obedient to the Lord, shall comfort his mother. He that feareth the Lord, honoreth his parents, and doth service unto his parents as unto Lord's. Honor thy father and mother in deed and word, that thou mayest have God's blessing, and that it may abide with thee unto the end. For the blessing of the father establisheth the houses of the children, and the mothers curse rooteth out the foundations. Rejoice not at the dishonor of thy father, for it is not honor unto thee, but shame: Seeing that man's glory cometh by his fathers honor, and the reproach of the mother is dishonor to the children. My son, help thy father in his age, and grieve him not as long as he liveth. And if his understanding fail, have patience with him, and despise him not when thou art in thy full strength. For the good entreaty of thy father shall not be forgotten, but it shall be a fortress to thee against sins. In the day of trouble thou shalt be remembered, and thy sins shall melt away as the Ice in fair wether. He that forsaketh his father shall come to shame, and he that angreth his mother is cursed of God. These admonitions and exhortations are as a summary of the duties of children to their parents. And therefore it resteth that they understanding them, do pray unto God to give them grace to put them in practice to his glory, and their good & salvation. Lastly, let them remember the saying of Plato, that God is not more inclined to hear any prayers, then such as parents do pour forth for their children. As they are therefore to fear their curse for offending them, so must they by honoring and pleasing them seek to be blessed in their prayers, which are bessings ratefied unto them in heaven, as the blessings of Isaac to his son Jacob do manifestly declare.

Of the duties of magistrates to their subjects. Chap. 6.

NOw let us come to the duties of Kings, Princes & other Magistrates, or as S. Paul termeth them, superior powers, over their subjects. The first point that the magistrates, to the end duly to discharge their office, are to consider, is this: That God hath advanced them to that authority, not for their private commodity or honor, but to do service unto God in serving to the benefit and salvation of their subjects. And this doth the Apostle note, saying: The magistrate is the minister of God for the wealth of the people. Which he also confirmeth, in a more particular declaration, importing that the end of their vocation & office is, that we may live a quiet and peaceable life in all godliness & honesty. Even the heathē in sundry notable sentences did teach that Magistrates are ordained to live and to serve, not themselves, but their subjects. First one of thē saith: Princes are the servants of God, ordained to take care for men, and to provide for their preservation, whether by ministering to them of their goods, that he hath bestowed upon them: or by defending them. Cicero also writeth, that the end of governors should aim at the prosperous life of their subjects: because, as another saith, they be chosen, not to live at ease, & daintily, but that they which have chosen them may by their industry live quietly and happily. And therefore saith the Prince of Philosophers. Herein resteth a difference between a King and a tyrant That the tyrant seeketh his own profit, the Kinge or Magistrate the profit & commodity of his subjects. Such (saith Cicero) as are to govern the common wealth, ought diligently to observe these two instructions of Plato: First, that they so maintain the commodity of the people, that every their action, without respect of their own private profit may have respect thereto: Secondly, that they tend to the preservation of the whole body of their people, & that they seek not so to maintain one part, that they forsake the other.

2 Thus may the magistrate easily learn, that the greatness of government is but a greatness of care: also that, as Seneca saith, he is in duty to warrant the sleep of his subjects by his own wakfulnes their peace by his labor: their ease by his industry: and their leisure by his business. And in that sense do we read of a great personage who never accepted government or public office for his own sake, but for the common wealth of his country: so that on a time when the people were feasting and very merry, being asked why himself walked sadly up and down the town, he answered: That you may make merry and rejoice. Thus when the magistrate is called the shepherd, the father, and head of the people, he is to remember that the shepherd being more excellent then the sheep: the father then the children: and the head then the body: the shepherd, the father and the head, are established in this preeminence, The one to lead and feed the flock: the other to nourish and bring up his children, and the other happily to govern the body. It is therefore the magistrates duty so to govern his subjects, that by the effects they may know that he is ordained not only to be over them, but also for them.

3 For the better understanding and practice hereof, let us more particularly lay down the duty of their function, by three principal ends thereof before mentioned: Namely, that we may live a quiet and peaceable life, in all godliness and honesty. Now godliness comprehendeth the religion and service of God: Peace and quietness proceedeth of the administration of justice and judgment: and by honesty is meant sobriety, chastity, and other the virtues required for an honest life, as by day and in the sight of God. Concerning godliness and religion. As God is above all men: the soul more excellent then the body: and the kingdom of heaven more precious then earthly treasures: so doth the chief and principal end of the magistrates charge and office consist in the establishing and maintaining of the purity of Doctrine, the holy administration of the Sacraments, the invocation of God's name, the order of Ecclesiastical Discipline. In brief, in the holy ministry and service of God. How careful was David to bring the Ark of God into his City? How joyfully with praises and blessings of the Lord did he conduct it? He commanded the priests and Levites to sanctify themselves, and to provide to carry it: He ordained them to appoint of their brethren to sing and play upon instruments before it: And how zealously did he establish an order for the service of God? How affectionate did he show himself to build an house to God? And understanding that God would not that it should be built by him, but by his son Solomon; What sums of gold and silver did he leave towards the building thereof.

4 Asa king of Judah, touched with the like zeal, put down the strange alters, the high places, & other idolatries. He cōmanded Judah to pray to the Lord, the God of their fathers, and to fulfill the law & the commandments. And God for the same blessed him mightily, and gave him victory over Zara the Ethiopian, and rest from his enemies. Yea, many other kindreds, namely of Ephraim, Manasseh, and Simeon, perceiving that the Lord his God was with him, came to him as to a refuge, and made a covenant to seek the Lord God of their fathers, with all their harts, and with all their souls, yea, that they should slaie all such as would not seek the God of Israel. And of him it is said, that he did that which was good in the sight of the Lord his God.

5 Jehoshaphat his son likewise gave himself courageously to re-establish the service of God, namely, in the third yere of his reign, when he sent men of authority to cause it to be taught throughout all the towns of Judah: yea, he sent with them Levites and Priests, to teach the inhabitants of Judah, who carried with them the books of the law of the Lord, and went throughout all the towns of Judah to instruct the people. And God so blessed him in this good zeal, that the fear of the Lord fell upon all the nations and kingdoms round about Judah, and they durst not make any war against Jehoshaphat. He also in Jerusalem ordained the Levites and priests, with the princes of the kindreds of Israel, for the judgment of the Lord, and for controversies, that they might judge according to the law of God, and appointed Amarias the high priest to have the oversight over them.

6 As for king Hezekiah, the holy Scripture greatly testifieth his godliness and fervent affection to the service of God. He gathering together the Priests and Levites, gave unto them this admonition and exhortation: Hear me ye Levites, sanctify now yourselves, and sanctify the house of the Lord God of your fathers: Our fathers have trespassed, and done evil in the eyes of the Lord our God, and therefore his wrath hath been upon Judah and Jerusalem: But now I purpose to make a covenant with the Lord God of Israel, that he may turn away his fierce wrath from us. Now my sons, be ye not deceived, for the Lord hath chosen you to stand before him, to serve him. And when the priests & Levites had cleansed & sanctified the temple of the Lord, king Hezekiah rose early & gathered the princes of the city, & went up to the house of the Lord, & the priests & Levites offered sin offerings, for the kingdom, for the sanctuary, and for Judah. And when they had made an end of the burnt offering, the king & all that were with him bowed them selves and worshipped. The king and the princes commanded the Levites to praise the Lord with the words of David, and of Asaph the seer: so they praised with joy, and they bowed themselves and worshipped. Neither did this good king take care for the tribe of Judah only, over the which himself reigned, but also when he was to celebrate the passover, he sent posts throughout the other tribes of Israel, to invite them to come up, and to celebrate the feast, and to serve God. And to that end, by his messengers he made to them an excellent exhortation and admonition: whereupon albeit some did laugh them to scorn, yet nevertheless diverse of Assur, of Zebulon, and of Manasseh, submitted themselves and came to Jerusalem. He afterward also renewed the service of God, according to the order established by David, and made a decree whereby the king should be charged with a contribution taken of his treasury, for the morning and evening sacrifices, for the saboths, the new moons, & the solemn feasts, according as it is written in the law of the Lord.

7 The like zeal and duty to the service of God, is also set down in Josiah king of Judah. But the premises may suffice to declare unto kings, princes, and other Christian magistrates, with what affection and zeal they are bound to purge their dominions of Idolatry & superstition: to establish among their subjects the pure and holy service of God, with the holy ministry of his word, and to employ their authority and means in the maintenance thereof. To be short, in their own persons to give example of all godliness. Sundrie kings, even of the Heathen, have somewhat understood and put it in practice: as Nebuchadnezzar, when he beheld the wonderful work of God, in preserving the three Hebrew princes in the fiery furnace, and thereby conceived some spark of the knowledge of the true God, did immediately make a decree in honor of the true God, in these words, Therefore I make a decree, that every people, nation, or language, that speak any blasphemy against the God of Shaa • ach • , Masach, and Abednego shall be drawn in pieces, & then houses shall be made a takes for there is no God that can deliver after this sort. David's likewise beholding the miraculous delivery of Daniel from the lions, immediately writ forth his Letters to this effect. Unto all people, nations, and languages, that dwell in all the world, peace be multiplied to you. I make a decree, that in all the dominions of my kingdom men tremble and fear before the God of Daniel, for he is the living God and remaineth forever, and his kingdom shall not perish, and his dominion shall be for everlasting. He rescueth and delivereth, and he worketh signs and wonders in heaven and in earth: who hath delivered Daniel from the power of the lions. These are excellent praises of God, delivered by a Heathen king, and do most lively teach all Christians to fear God, to serve him, to put their trust in him, and to set forth his glory.

8 As for Cyrus, as God a hundredth years before the captivity had chosen him, and by the Prophet Isaiah named him to be his minister in the deliue ie of his people: so he, after he had attained to the monarchy of the Chaldees, did declare a commendable zeal to the service of God, in licensing his people to return to Judea, and in restoring unto them the golden and silver vessels of the temple, which he suffered them to re-edify, in commanding his subjects to relieve with gold, silver, goods, and horse, all such as were not able to furnish their journey. True it is, that as those Heathen kings were possessed with great ignorance, so their zeal to the service of God was of small continuance: yet shall they in the day of judgment rise against our Christian kings and magistrates, unless more amplie and constantly than they, they employ themselves in the establishment and maintenance of the pure service of God, and in effect declare the same to be the scope and principal end of their vocation and office. Also that David speaketh to them, where he saith, Be wise now therefore ye Kings, be learned ye Judges of the earth: Serue ye the Lord in fear, and rejoice in trembling: Kiss the Son, that is to say, Doo homage to the son: For it is not the meaning of the holy Ghost that only in the title of private persons, they should do homadge to Jesus Christ? But also as magistrates, in maintaining and establishing the pure service of God. And in the same sense are we to understand the promise of Isaiah, saying. Kings shall be the Nursing fathers, and Queens shall be the nurses of the Church. And indeed it is one thing to be the suckling or nursed child of the Church, as are all the faithful, and another to be the nursing fathers or nurses that do employ themselves to nurse up the Church. As also Saint Augustine saith: A Kinge doeth service after one sort as he is a man, and after another, as he is a Kinge. As he is a man, he serveth God in leading a faithful and Christian life: But as he is a Kinge, he serveth him in making laws pertinentlie, with authority commanding that which is just, and prohibiting things contrary.

9 Christian Emperors in old time did well understand and declare the same to be the end and duty of their vocation, namely, to establish the pure service of God, and to maintain the truth of the heavenly doctrine. Among others, great Constantine in an Epistle written to the Churches, saith: Because that by the prosperity of the public estate, I do in deed perceive the greatness of the heavenly grace and power: I have thought it requisite before all things, that I should bend my whole endeavor to this, even among the blessed of the Catholic church, to maintain one faith, one true charity and love, and one universal devotion towards God almighty. When the Emperor Theodosius accepted the government of the Empire, his first care tended to establish concord & unity in the purity of doctrine throughout the whole Church. And therupō he assembled sundry Bishops to confute & suppress the error of Arius. For as in all times there have been heretics that have assalted the truth of the heavenly doctrine, so have Christian Magistrates opposed against them the remedies of general counsels. As the afornamed Emperor Constantine the great, in the year 333. summoned the famous Counsel of Nice, whether he brought three hundred and eighteen Bishops, to maintain the truth of the divinity of Christ against Arius: So they did moreover publish decrees concerning heretical books and writings, importing their abolishment. As great Constantine commanded the writings of Arius to be burned: So other Emperors likewise having commanded to maintain the truth, have also expreslye forbidden both the doctrine of heretics and their assemblies: and have made notable decrees for the abolishing of Idolatry and superstition: as the same Emperor Constantine the great by many laws and decrees prohibited all sacrificing to Idols, all inquiry of Sorcerers and Charmers, all erection of Images, and all secret sacrifices.

10 But above all things, they took care to establish good Bishops and Pastors. And in deed Gratian, the son of the Emperor Valentine, consecrating, as Theodoret writeth, the first fruits of his Empire to God, made a law for the restoring of good pastors that had been banished, to their Churches, and commanded that such as preached the blasphemies of Arius, should as beasts be put from their Churches, and the same to be restored to the heavenly flocks and faithful shepherds. We also read of the Emperor Arcadius, that by the common petition of the Clergy and people of Constantinople, he called home John, and to the end to reestablish him in the Bishopric, with lawful authority, he summoned sundry Bishops, and so he was chosen to be Bishop of Constantinople. To this purpose is the exhortation of the Emperor Valentinian very notable. After the death of Auxentius the Arian, Bishoppe of Millaine, having assembled sundry Bishops he said: Your selves having been brought up in heavenly doctrine, cannot be ignorant what manner of man he ought to be, to whom the dignity of a Bishoppe should be committed. Likewise how he ought to instruct the people, not only by doctrine, but also by good example of manners, and to be unto them a mirror of all honesty, to the end that the exercise of such his duty, may bear witness of his doctrine: and therefore establish in the Bishops sea, him to whom we governors of the Empire, may sincerely submit our heads: and from whom (in that being men, we be all subject to sin) we may be content to receive reprehension and admonition as healthsome physic for our souls.

11 Which is more, such was their care that Bishops and pastors should not be withdrawn by politic functions, from the exercise of their vocation, that Constantine the great writing to Anilin, ordained that they that gave themselves to the exercise of divine matters, whom he called the Clergy, should be free and exempt from all public charge. The building and repairing of Churches was also commended to them, as the same Constantine declareth, writing to Eusebius. See that in all Churches, saith he, under thy charge, as also in those that be under other Bishops, Priests, and Deacons, ye be diligent to restore such as be decayed, likewise to build new in places convenient: And thyself and all other in thy name shall call to the governors and magistrates of provinces for all things necessary for the reparations or building of the same: for I have commanded them with all speed to provide whatsoever your holiness shall call for. Lykewise, as it is requisite that there should be some prescript form of Christian faith, and Ecclesiastical order and government, so have they also extended their care in that duty, as we read of the Emperor Jovinian, of whom Ruffin writeth, that the business of the Church was not the least parte of his care: also that calling Athanasius, from him received he a form of faith and order for the erecting and government of the Churches.

12 But to the end that magistrates may be instructed and moved to the due practice of the matters aforesaid, and so to cause their subjects to live in the fear of God: It is also their duty to procure the diligent reading of God's word, and profiting in the same. And some there have been that have shown great zeal in that behalf. Among others, we read that the Emperor Theodosius would confer of the holy Scriptures with the Bishops, as if himself had been a Bishop. In this respect did God in old time command, that the king that should be chosen over Israel, so soon as he should be placed in the throne of his kingdom, should for himself write out a copy of the law in a book, which he should take in the presence of the priests, that it might remain with him, and that he should read therein all the days of his life: to the end to learn to fear God, and to keep all the words of his law and his ordinances, to do them. The like commandment did he give unto Joshua, saying: Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mauest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou have good success. The hundredth and nineteenth Psalm declareth how necessary this duty is: also how diligently David employed himself therein, thereby showing himself to be a true pattern or myrror of piety to all kings, princes, and magistrates.

13 They are moreover diligently to pray unto God, also to cause others to pray for them, that they may duly discharge their duties. Hereto it seemeth that Constantine the great was much addicted. For, as Eusebius reporteth of him, he knowing very well that the prayers of such as feared God might greatly profit him in the due government of all, sought after such as might pray for him, and besides his own prayers, required also the prayers of the governors of the congregations for him. In pieces also of gold that he caused to be coined, himself was portrayed with his hands lyfted up to heaven, as it were praying unto God: yea which is more, he took order that his souldyers should learn to pray to God. Pulcheria, the daughter of the Emperor Arcadius, upon her fathers death, at the age of fifteen years taking upon her the government of the Empire, caused her brother Theodosius, the heir thereunto, to be brought up in godliness, and accustomed to much prayer: and he thorough such bringing up, being much given to this godly exercise, afterward in a matter of great importance, found the fruit of his prayer, for having on a time received from diverse Bishops diverse several doctrines and confessions concerning the divinity of Christ, he went into a secrete place, where he fervently prayed unto God to give him grace to make choice of the same, which contained the truth of that doctrine: Then reading over all their confessions, he allowed and kept the same which taught that Christ was of the same essence with his father, and defaced the rest, as repugnant to the holy Trinity. Lykewise being to go to war, after the example of David, he had recourse to prayers, as knowing that it was in God only to dispose of wars: and as the same author addeth, he executed his wars by prayer and supplications. And after his victories over his enemies, he so acknowledged them to be from God, that on a time as he was looking upon certain triumphs and public pastimes, hearing of the death and overthrow of a certine tyrant that was risen against him, immediatlye crying out to the people, he said: Leauing these carnal pleasures, let us go to Church to give thanks and praises unto God: And at the same very instant, leaving the pastimes, & being come into the Church, they spent there the rest of the day in praising and blessing the Lord.

14 Some also there have been that so ordered their houses in the exercise of Christian religion, that their Courtes resembled Churches, as Eusebius reporteth of great Constantine, that he had consecrated his whole house to the service of God the only king of kings, that the domestical multitude of his Court, was even a Church of God: yea, he retained about him sundry ministers of God, that ordinarily prayed for him. Lykewise the Emperor Valerian in the beginning of his Empire so greatly favored the Christians, that his Court being replenished with great store of all sortes of people that feared God, Eusebius termeth it The Church of God. They likewise very well understood and perceived, that even the prosperity of their persons and estate, depended upon piety, and the establishment of the service of God, according as the holy Apostle Saint Paul very well noteth, where he saith, Godliness hath promise of the life present, and of that that is to come. As also God speaking unto the Prophet Samuel, said, I will honor those that honor me. Among others, Constantine the great writing unto Anilin, confesseth and acknowledgeth, that by diverse and sundry experiences he knew, that if Relygion (wherein we are to observe with great zeal a singular reverence of holiness and godliness) be any whit neglected or diminished, such neglect will prove in time very dangerous and hurtefull unto the Common wealth: And contrarywyse, that being upholden and maintained, it breedeth great felicity and prosperity to all men, thorough the grace and blessing of God. Hereupon Zozomenes rehearsing the wonderful prosperity that God granted to the Emperor Thedosius, and withal noting that this blessing proceeded of the doctrine, wherein by his sister Pulcheria he was trained up, namely, the fear of God, and the establishing of his service, gathereth that the only piety of Kings and Emperors is sufficient for the happy preservation of the people. Also, that without the same, all armies, all strength of the empire, and all other provision whatsoever is in vain. The same author reporting, that many and mighty enemies of the Emperor Honorius were overthrown, addeth, that God brought it to pass to show, that the true honor and fear of God in an Emperor, as it was, saith he, in Honorius, is sufficient to preserve any Empire.

16 This doth Lactantius also confirm, saying: that in case there arise any question of the happy maintaining of the society of men, even in respect of this life, religion, and the fear of God, is the only and true means to decide it: as also in the same book he maketh this protestation. Take away (saith he) this bond, & man's life will be replenished with folly, cruelty, and wickedness. And this is confirmed by the testimony of the greatest heathen Philosophers, who say, that the chief foundation, the strongest sinew, & the only safety of the establishment of a common wealth, consisteth first in religion, and then in justice. And Cicero, a Heathen also, to this purpose saith: Take away devotion to the God's, and ye take away all holiness and religion, which being once vanished from among men, there followeth perturbation in life and all confusion. Neither do I know, saith he, whether upon the taking away of devotion to the God's, faith also, and society among men, together with Justice (a most excellent virtue) can remain. And in this consideration when Romulus had erected his new Roman common wealth in matter of arms, his successor Numa Pompilius, for the establishment and assuring of his estate, erected the religion and service of the God's. It must needs therefore be a great shame and reproach to Christian Magistrates, endued with the knowledge of the true and only God, and such as have his holy word in continual view, not to believe that the establishment and preservation of religion, is the steadfast foundation and happy pillar of their estate. Saint Augustine giveth a very lit and notable reason for the premises, saying: The holy Scripture (saith he) is the commendable safeguard of the common wealth. For no man can build and uphold a city in prosperity without the foundation and bond of fidelity & steadfast concord: which is brought to pass by loving the common good, which is the sovereign and true God. Also, when men do sincerely love one another in him, and for his sake, that can sufficiently discern with what affection they love together. And therefore, to conclude this purpose, God speaking to Joshua, declareth that the same wisdom which is the mother and nurse of prosperity, proceedeth of the reading & meditation in the word of God.

17 The premises do manifestly declare, how mightily the Christian Emperors in old time were addicted to holiness, and how zealous they were in maintenance of the heavenly doctrine, and establishment of the pure service of God, how careful to cut off the course of heresies, how affectionate to the reading of the holy Scriptures, how fervent in prayers and supplications. To be short, how ready and resolute in anything that might import the advancement of the glory of God & the Church of Jesus Christ. And therefore may be most excellent myrrors and patterns to all kings, princes, and magistrates of our days, to imitate and follow.

18 Especially, because the truth of the doctrine is as the soul of our souls, and that in consideration thereof, the principal pointe requisite for the establishment and preservation of true religion & the pure service of God, consisteth in this, that there may be good and faithful ministers of the word: & for the due provision hereof, it importeth all faithful magistrates diligently to advise. As also in public and free Churches, it is convenient that such as are to be employed in the holy ministry, being chosen in the consistories & synods, should be presented to the Magistrates, protectors, and favorers of true religion, that if they be meet and such as they can like of, they may have their admission and authorization: But if they prove otherwise, then that others be nominated, who being by them allowed, may by their said authority be established in their charge, with the approbation of the church. For since the conservation and advancement of the Church is unto them commended by the Lord, as the chief & principal end of their vocation, reason willeth, that they also have knowledge of those persons that are to be as instruments & helps to them in the discharge of their office, which consisteth in the maintenance of their subjects in true religion and the pure service of God.

19 Moreover, when themselves do allow their ministers, & by their authority establish them in their vocation, it is also their duty to maintain their ministry, the doctrine by them taught, and whatsoever may thereupon depend. But especially inasmuch as the rule, order, and ecclesiastical discipline is justly termed, the mistress of virtue, the gardian of faith, the hedge to stop out vice, the whetstone to sharpen reprehension, and the rudder or sinews of the Church: it is requisite, yea even very necessary, that there should be some prescript form in such manner set down, that the Ministers, Elders, and Deacons, might not intrude or usurp upon any matter of politic government, as also that the Magistrate should leave to them the exercise of Ecclesiastical government, so far as it may depend upon their charge, and the authority of God's word. Likewise that this formularie be such, as being authorised & maintained by the superior powers, it may in the execution thereof be effectual to the purposes afore mentioned in the titles thereto attributed, namely, that so near as may be, the Church be no longer a den of thieves, as Jeremiah termeth it, and a receptacle of riotous and dissolute livers, but a holy house of God, and a pillar and supporter of the truth.

20 It is therefore the magistrates duty to maintain the right & authority of the church in all matters that concern the holy ministry, and the exercise thereof, namely, against the disturbers of the peace of the same, as heretics; profane persons, and all contemners of Ecclesiastical orders. And particularly, inasmuch as the use of consistories and synodes is requisite for the blessed government of Christ's Church, it is the office of the magistrates to take order that it be maintained in certain seasons, according to the state & necessity of the Churches, yea, & to summon the same extraordinarily according to the extraordinary occasions that may fall out, and after the ancient practice and use of all Christian Emperors.

21 Moreover, the care of the salvation of the souls of their subjects doth sufficiently admonish them, not to permit any assembly of heretics, that teach anything contrary to the truth: also to prohibit the print & sale of books: especially not to admit or tolerate any heretics in the instructing of youth, or in any public charge of teaching, in respect of the danger of infecting or casting away of the souls that are redeemed by the blood of Christ. As also in duty they are to provide for the building and reparation of Churches: likewise, for the convenient maintenance of such as do service in the church of Christ, & not to permit that want should drive any to the use of means and practices dishonorable to their ministry, or to withdraw them from their studies and the exercise of their vocation. Withall, to take heed least any parents, otherwise reasonably inclined to the bringing up of their children in study, whereby to serve in the ministry, be not drawn to mislike, or induced to take them from study by the apprehension of the poverty, necessity, and contempt of diverse ministers, whom they see for want of means to maintain their families, pining away, & at their decease unable to leave anything for their wives & children to live upon.

22 Likewise, inasmuch as daily experience testifieth such a dislike in parents, it is necessary that the magistrates should maintain such young men as may hereafter serve in the holy ministry. And in truth it is the duty of all men, especially of such as have both ability & authority, to labor that the heavenly truth and doctrine may be maintained, not only among us during our lives, but also among our posterity, so that, as S. Paul saith, the Lord's death may be preched even until he come. To be short, let all magistrates understand, that whatsoever may serve to the aduancemēt of the church and the good ordring of the same, is to them commanded & commended by the Lord, to the end that their subjects may serve God according to his word: & to this end let them behold the zeal & devotion of the kings of Judah & the Christian Emperors before mentioned, that following their steps, themselves may also be found to be true nurses and protectors of the church of Christ: also, that their families & courts may be so guided, according to God's word in his fear, & in all godly exercises, that they may be as holy churches consecrated to the Lord.

23 This one point will I also add, that besides all public & domestical exercises of piety & service of God, which no man should neglect, it is requisite that all men, especially kings & magistrates, should daily go aside into some secret place, & there make their private prayers unto God, & read some chapters of the holy scriptures, whereby to feed themselves in true godliness, to guide their subjects in all happiness, & to purchase God's blessings to thenselves, their government, & people. To conclude, it were meet they should practice the counsel of Demetrius Phalerius, who exhorted king Ptolemy diligently to read all that was written concerning the manner of good government, to the end there to find such instructions, as his friends durst not declare or make show of. And to this duty let them also adioine the prayer of Solomon, that God would give them wisdom whereby they may happily govern their subjects.

24 The second principal point of the duty of Magistrates to their subjects, consisteth in the maintaining of them in a peaceable and quiet life, in such sort, that none may sustain injury in his person, name, or goods. And because that want of love and charity, & contrariwise, abundance of malice and frowardness among men, maketh them to be wolves & foxes each to other, whereby as their mouths are full of cursings and bitterness, so destruction and misery so crosseth their paths, that they know not the way of peace: Magistrates are ordained after the example of David, to minister justice, in maintaining the good & punishing the wicked. Now that they may well execute this part of their charge, it behooveth them to have fit and convenient laws, whereby to maintain their subjects in peace and tranquility with right and equity. And this did God manifestly declare, in delivering by the hands of Moses those laws, whereby he willed that his people Israel should be directed & governed. The heathen also have evermore had most excellent personages to prescribe unto them their laws: as Solon to the Athenians, and Lycurgus to the Lacedemonians. The Romans hearing of Solons laws, sent three honorable personages to Athens for a copy of them: as also to take information of the laws & customs of sundry other provinces: And at their return to Rome, which was three years after their departure, with the laws that they had gathered, they chose forth ten notable personages, to reduce & draw the same into ten tables: which done, they were read unto the people, and so allowed. Afterward, there were also added to them yet two more. And thus were the so famous laws entitled Of the twelve Tables, first collected. Alexander Seuerus, an Emperor of Rome, shown such care hereof, that being to establish a certain law for the government of his subjects, he called twenty of the skillfullest and most learned Lawyers of his Empire, to have their opinions, which he demanded of each of them: and that not simply, but so, as that he would also hear their reasons: neither would he accept of any present answer, but gave them time to consider thereof, least in a matter of so great importance, they might happily deliver some rash or vnpremeditated resolution. Such laws therefore are very profitable, and even necessary. For inasmuch as men are inclined to error, & subject to their passions: laws are to magistrates as well counsellors & discreet guides, as bridles to keep themselves in the right course contained in the same. Thus should all towns, common wealths, provinces & kingdoms have their assured laws, whereof the Magistrates are gardians, as the prince of Philosophers termeth them, in the virtuous execution of their charge, according to the tenure of the same. Hereupon saith David to his son Solomon, Take heed to the charge of the Lord thy God, to walk in his ways and keep his statutes, commandments, judgments, and testimonies, as it is written in the law of Moses, that thou mayest prosper in all thou doest, and in everything whereto thou turnest thee. Astuerus also, a Heathen king, heartily grieving at the disobedience of his wife, and demanding of his counselors what he should adjudge her unto, expressly addeth, according to the law. When Simonides the poet, desired Themistocles to pronounce a certain unjust sentence in his favor: he answered virtuously, As making verses contrary to the rules of poetrie, thou canst be no good poet: so can I be no good prince, if I give sentence contrary to the law: And this is it that Pomponius Laetus admonisheth, saying: The magistrate hath the preeminence over the people, and the law over the magistrate: and to this purpose he addeth this notable sentence of Cicero, The Magistrate is the speaking Law.

25 This likewise ought resolutely to be grounded in the hearts of all magistrates, that if the superior magistrate or sovereign should command his substitute or inferior officer to judge contrary to law, he should therein obey him, but God who commandeth to minister judgment and justice according to the law. And hereupon did Antigonus the third thus write to Magistrates throughout the towns of his kingdom: If I command anything contrary to the laws, obey not, but think that I was abused by ignorance. The Egyptian kings proceeded farther, for they observed this law and custom: They took an oath of their Judges, that they should not obey them, in case they should command them to pass any unjust or wrongful sentence. Which is more: The Emperor Trajan delivering a sword of justice to his Constable, commanded him to use it to his behoove in whatsoever his lawful commandments, but against him in case he required any matter of injustice. Such men therefore are utterly deuoide of excuse, as under pretence of the precepts or plackards of their kings or princes, do contrary to their own consciences condemn those men to die, whom they know not to have so deserved. And in this point did Pilate greatly ouershoot himself, for he full well knew that Christ was delivered to him upon envy, yea, himself pronounced him to be innocent: yet when he heard some say, that if he did condemn him, he could not be Caesar's friend, he delivered Jesus Christ to the Jews to be crucified.

26 Howbeit as inferior magistrates ought not to shrink from equity and justice, notwithstanding the commandment of their superiors: so is it as great an oversight in the superior, for fear of displeasing his inferior, to make any wrongful or unlawful decree. As Darius seeing himself surprised by the edict that himself had made at the instigation of his princes that envied Daniel, albeit it grieved him much, & that he wished even heartily to have saved Daniel, yet finally he suffered himself to be so overcome by the said princes, that he caused Daniel to be put among the lions. In like manner Zedekiah, king of Judah, when his princes demanded Jeremiah, to punish him as a seditious person, was so saint hearted, that he delivered him unto them, saying: Behold, he is in your hands, for the king cannot say you nay in anything. This was a cowardlynes and iniquity unworthy any sovereign Judge.

27 Neither must the pleasure of the people, or the fear of their murmurs or exclamations induce the prince to do any unjust action. As Pilate when he said of Jesus Christ, What evil hath he done? Seeing the people cry out the more, Crucify him, and willing to please the people he delivered unto them Barabbas, and delivered Jesus into their hands to be crucified. The Emperor Adrian purposing to prevent such inconveniences, very wisely wrote to Fundanus, that from thence forth the Christians should not be condemned at the exclamations or slanders of the people, but that they should be heard, and being found guilty, be punished, otherwise to absolve and dismiss them.

28 In this decree of Adrian, we also learn that the magistrate in duty is not to give sentence rashly, but first to inquire out the truth of the matter, least he hap to condemn the innocent. This commandment doth God deliver by Moses saying: When it is told thee, and thou hast heard it, then shalt thou inquire diligently, and if it be true, and the thing certain, that such abomination is wrought in Israel, then shalt thou put him to death. Job protesteth that he performed this duty, saying: When I knew not the cause, I sought it out diligently. Remus being brought prisoner before Nunator, said unto him, Thou in my mind seemest more worthy to be a king, than thy brother A • ulius: for thou doest inquire and hear, before thou condemned, but he contrariwise, condemneth before he hear the parties. Hereto must we have great respect, for the wisest are sometime overtaken, as David when upon the accusation of Siba he condemned Miphiboseth unheard, and without information of the truth. They are therefore in duty, before they judge, 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, & would not come to make show of her beauty in the banquet of the princes, it was no reason that she should notwithstanding be condemned and deposed from her estate royal unheard. Good therefore was the instruction that great Alexander gave to all magistrates and Judges, namely, to stop one ear when they heard one party, to the end, to reserve the other wholly to the other party. But above all men, Aristides, surnamed the just, hath in an action correspondent to his name, declared how wary and resolute magistrates should be in this duties for on a time having brought his accusatiō against an offender, seeing the magistrates by his allegations ready to condemn the offender unheard, he fell upon his knees with the offender, & besought the magistrate to hear him before he gave sentence of condēnatiō

29 Magistrates also ought to be affable, ready to grant access to everyone that cometh to crave audience: yet to the contrary, the kings of Persia kept themselves so close, that no man might lawfully come unto them into the porch uncalled. For they had one law which imported, that whosoever man or woman came in, unless the king extended his golden rod to him, he died. And herein they resembled wild and cruel beasts, whom no man might come near for fear of death. Philip king of Macedon and father to great Alexander, was not so wild, yet in this which is reported of him, to be reproved, That when a poor old woman craved audience in her cause, he answered that he was not at leisure: whereupon she also taking heart, said: Then be not king. Therin declaring it to be a duty conjoined with the royal dignity, to be affable & easily entreated to hear the complaints of the oppressed. As indeed Philip wondering at her speech, & in heart touched, gave audience not only to her but from thenceforth to all men. Artaxerxes Mnemon followed not the austerity and cruel majesty of his predecessors, kings of Persia: for he was not only ready to hear all comers, but also opened & shown himself in his chariot, that all might see, & such as hill to speak to him might draw near. We also read that the Emperor Trajan being on horseback, ready to go to the battle, alighted to hear the complaint of a poor woman. Louis the ninth of France, termed S. Louis, may in this virtue be a mirror to all Magistrates of our time, and therefore consider here what the Lord of Ionuille, who lived in his time, hath written. He, (saith he) used to send us the Lord's of Nesse, of Soissons, and myself to the pleas of the gate: and then would inquire of us the state of all matters, and ask whether there were any such as could not be determined without his presence: And many times upon our report, he would send for the parties, & content them by ministering reason and justice. Otherwhiles he would walk for recreation in the park at Boys de Vincennes, and there sit down at the root of an oak even upon the grass, and cause us to sit with him, there would he give free audience to everyone that stood in need of him, yea, and many times aloud he would take whether there were any man that were in strife or suit: Then if any stepped in, he would presently hear him, and give sentence according to right and equity. Otherwhiles he would charge Peter Fountain and Geoffrey Vilette to hear the parties, and to determine the cause: yea, I have sometimes seen this good king walking in a garden in the suburbs of Paris, very simply appareled, and there calling suitors, command them to open their griefs, and presently minister justice to them.

30 Thus this king was not only affable and ready to hear such as had to do with him, but also ended their causes, and determined their suits without any long delays: And in truth that is one great point which the magistrates ought mightily to regard, namely, the speedy ministration of justice to every man, without admitting any long suits or delays, which many times overthrow good causes, for want of means to prosecute. In this respect doeth the Prophet Isaiah commend David, whom he termeth a seeker of judgment, and one that would hasten justice. The Emperor Marcus Aurelius a little before his death, exhorting his son to minister speedy justice to the fatherless & widow, saith thus: I commend unto thee Drusia, a Roman widdowe, who is in great suit with the Senate, because in the former commotions her husband was banished. I take great compassion of her, for she exhibited her petition three months since, but in respect of my great wars I had no time to do her justice. Then to stir him up to his example, he addeth: Thou shalt in truth find, my son, that in five and twenty years (for so long have I governed Rome) there was never widow that followed suit or other business before me above eight days. Let therefore all Christian magistrates continually fixe the mirror of this heathen Emperor before their eyes, that they may follow his example, & so purchase the title attributed to David, that he was a magistrate that would minister speedy justice.

31 Herein is justice by name spoken of, which as Cicero saith, is a constant and perpetual will to every man reason. For above all things, it is the duty of magistrates, to yield to every man his due, & so to minister justice. Al virtue (saith S. Hierō) is comprehended under the only name of Justice. And Aristotle termeth it the general virtue. And indeed the heathen have noted that the first cause of the establishmēt of kings & magistrates, was to administer right & justice: without the which no estate can subsist. For without justice, saith S. Augustine, what are kingdoms but thieueries? And therefore hath Plato written that the most excellent gift that ever God gave to man (considering what miseries he is subject unto) was a government by justice, which brideleth & reshameth the presumption of the furious, preserveth and mayntayneth the inocent in their honesty, and yealdeth equally to every man his due. And in this sense saith Solon. The safety of the common wealth consisteth in these two points: That rewards be distributed after the desert of virtue, and punishments after the quality of the offense: And this doth Plato confirm, saying, that public concord shall hereby be maintained. And therefore have some justly termed the magistrates Guardians of justice, in respect that in duty they are to provide that the Poor wrong not the superiors or rich men, also that the rich oppress not, neither tread the poor under foot. To be short justice in gouerments is as the Sun, mercy as the moon, & other virtues as the stars. And to these ends are they to think that in their functions they present God: as also that in that sense the holy ghost termeth them God's. And Moses saith, that he that cometh to them, seeketh God, that is to say, the judgment of God. And this shall be to them a most lively argument so to move their harts that they shall not administer wrongful judgment, unworthy the majesty of God. This did Jehoshaphat declare to the magistrates of his time saying. Take heed what ye do: for ye do not admimister the judgment of men, but of God: and he will be with you in the cause of Judgment: Wherefore let the fear of the Lord be upon you: Take heed and do it, for there is no iniquity with the Lord our God, neither respect of persons, neither receiving of reward. In this respect doth the holy ghost so sharpelie reprove those that polute this so honorable title of God, by wrongful judgments: How long saith he, will ye judge unjustly, and accept the persons of the wicked? Do right to the poor and fatherless: Do right to the poor and needy: Deliver the poor and the needy, save them from the hands of the wicked? Also because many do the rather presume to wrong the widow, the fatherless and others in like tribulations, for that they never think to give accompt to God for their wickedness, he addeth: I have said ye are God's, and ye all are children of the most high: Here you see that ye are exalted into high estate and honor: But ye shall die as a man, and ye princes shall fall like others. Thus doth he summon even the greatest to judgment: and in this sense doth Saint Paul speak to the masters of bondmen, saying, Ye masters do unto your servants that which is just and equal, knowing that ye also have a master in heaven.

32 Howbeit, there is nothing that more induceth Magistrates to do injury or wrong, then the acceptation of persons, which is acted two ways: First & most usually, in favoring the rich against the poor, the kinsmā against the stranger, the acquaintance against the unknown person, the mighty against the weak: (as are widows and Orphants) to be short, all such as we dare not offend because it is in them, to help or to hurt us, against such as have no means to revenge, or to reward. Secondly, in taking such compassion of the widows and fatherless, the poor & others in tribulation, that contrary to right and equity we wrongfully favor them in judgment. Ye shall not do unjustly in judgment, saith the Lord, neither shall ye favor the person of the poor, nor honor the mighty: but ye shall judge your neighbors justly. In this consideration did they in old time paint justice blind: to the end to show that judges ought not to respect the apparance of any persons.

33 Let magistrates therefore, to the end to be the more constant and resolute in this duty, think upon the admonition of Jehoshaphat King of Judah to those of his time: There is no iniquity in God, saith he, neither acceptation of any person: Thereby declaring, that the accepting of persons engendereth iniquity: Also as both are far from God the Sovereign judge, so all magistrates that in their office do bear the imadge of God, ought to abhor as well the one as the other, and not to respect the apparance of persons, least they should commit iniquity: For they must think that representing God in their office and calling, they cannot trespass in this point without polluting the judicial seat of God. And this doth Moses note, saying. Ye shall have no respect of persons in judgment: But shall hear the small as well as the great. Ye shall not fear the face of man, for the judgment is from God. Let them therefore remember that they are as God's lieutenants, sitting upon his seat to judge uprightly: To the end that closing their eyes against all respect of persons, their ears may be open to hear & understand the equity of the cause, that so they may judge uprightly. If needs they must favor any friend or kinsman, let them do it with their own goods, not with the hurt & prejudice of others. To this purpose do we read of Artaxerxes a heathen king: he when one of his favorites required him in an unjust cause, to the end to finger a good sum of money, caused his treasorer to deliver unto him the like sum as he supposed that he should get by his suit, and said unto him, by giving thee this money I am never the poorer: But by granting thy demand, I shall be the worse iusticer. And as a judge must not wrong one for another's sake: So must he not unjustly favor one, because another hath displeased him. Hereof did Aristides in his example, leave us a notable lesson. For he sitting as judge between two persons, when the one charged his adversary with great wrongs done to Aristides, he said unto him: Friend, tell me only what he hath done to thee. For I sit here to do right to thee, not to myself.

34 Above all things let not magistrates covet rewards, neither accept them when they are offered. For nothing doeth more infect the heart and incline it to injustice, considering that, accordding to the proverb, He that taketh anything selleth himself: and is bound to recompense the reward that he hath received. Thou shalt not, saith the Lord, take any reward: The reward putteth out the eye of the wise, and perverteth the words of the righteous. If this happen to the wise and the righteous, who can boast of receiving rewards without corruption? yea, experience doth so ordinarily teach us this, that rewards are now termed Corruptions. And this doth the holy Ghost confyrme, in that he usually adjoineth rewards, with corrupting and perverting of justice. David speaking of such men, saith, In their hands is wickedness, & their right hand is full of bribes. The wicked, saith Solomon, taketh the reward out of his bosom that he may pervert the path of judgment. I knew, saith the Prophet Amos, your manifold transgressions and your mighty sins, ye afflict the just, ye take rewards, and ye pervert the cause of the poor. And so strong is this poison, that even for a piece of bread will man commit iniquity, saith Solomon. But what iniquity? He will condemn the innocent, as Moses noteth, saying: Cursed be he that taketh rewards, to condemn the innocent to death. And in this sense did the Egyptians, who were great observers of justice, paint Judges without hands. And in deed Solomon saith, The King maintaineth the land by judgment, but he that is addicted to rewards will destroy it.

35 This corruption hath evermore reigned in many, even of those that should have been mirrors of integrity: as we read of the children of Samuel, who turning after dishonest game, took rewards & perverted justice. Thy Princes (saith Isaiah) are rebellious, and companions of thieves: everyone loveth gifts and followeth after rewards: They judge not the fatherless, neither doth the widows cause come before them. The like complaint doeth Micah set down, saying, Zion is built with blood, and Jerusalem with iniquity: The princes do judge for gifts, and the priests do teach for hire: & the Prophets do prophesy for silver: Let not any man therefore dispence with himself to take rewards, as thinking that he may be more constant or virtuous then others. For as in a balance that scale that beareth most we glit, weigheth down the other: so he that giveth the greatest reward weigheth down him that receiveth it even into hell, by corrupting him, & carrieth away his cause, wrongfully gotten, to his own damnation. Samuel in this matter, bare himself uprightly, refranying from all bribes, and doing any injury, even the least, to others, as himself protesteth, saying, Behold here I am: bear record of me before the Lord, & before his annointed. Whose Ox have I taken? Or to whom have I done wrong? whom have I hurt? of whose hand have J received any bribe, to blind mine eyes therewith, and I will restore it you? Then they said: Thou hast done us no wrong, nor hast hurt us: neither hast thou taken ought at any man's hand.

36 Let all magistrates here take an example, and let this be a mirror before their eyes, to follow it. And to that end let them remember, first, that by taking gifts, they are bound, and cannot satisfy both the giver and a good conscience in the sight of God: as a heathen hath well noted, saying: If I should receive the gifts that are offered, I cannot be at peace with the laws. Secondly, let thē not think that God will suffer such corruption and profaning of the seat and throne of his majesty, according to the saying of Job. The fire shall devour the tabernacles that are built with presents: which also concurreth with the sentence of almighty God before aledged, Cursed be he that taketh rewards to condemn the innocent. And this sentence have the hethen also confirmed by severe executions, as we read of the Emperor Alexander Seuerus, who caused his secretary to be empaled, because he had been with money corrupted, and induced to do some wrong. And as he caused him to be executed: so would he have the body left in the high way, whereby his servants and officers had their usual passage that he might so be an example unto them. Cambises King of Persia, causing a judge to be slain quick, because he had suffered himself to be corrupted with money, willed his skin also to be hanged up in the judgment seat thereby to warn all other judges that should succeed to beware of that iniquity. On the other side, let thē ponder the saying of Solomon. He that hateth rewards, shall live, even (which is the principal) forever. Which also David confirmeth, saying: He that taketh not rewards against the innocent, shall not be moved: but shall abide in the tabernacle of God, and shall inhabit in the hill of his holiness. And Isaiah also saith. He that shaketh his hands from taking of gifts shall dwell on high, his defense shall be the munitions of rocks. Bread shall be given him, and his waters shall be sure: yea his eyes shall see the king in his glory.

37 But as avarice engendereth covetousness after gifts, and consequently the perverting of justice: so out of the same spring floweth another most pernicious corruption: Namely the sale and purchase of public offices and functions. And indeed, what is to be looked of such purchasers, but that he that hath bought his office by whole sale, will afterward sell justice by retayle, and do wrong to reembourse and enritch himself? And therefore the Philosophers, even the heathen, are of this opinion, that nothing can be more pernicious in a common wealth, then the traficke and sale of offices: For the sellers of them do sell the most sacred thing in the world, even justice. They sell the common wealth: the blood of the subjects and the laws. They take away the reward of honor, learning, godliness & religion. They open the gates to the every, spoil, injustice, even to all vice and corruption. In this respect would not the Emperor Alexander Seuerus tolerate the sale of any office or dignity. His reason: For the buyer must of necessity sell again. Since in a heathen and a young Prince this holy resolution could take such root, what shame is it that Christian Kings and Magistrates should take another course? The Emperor Septianus Seuerus, being endued with the like virtue, would never suffer the sale of any office or estate. This duty have many Christian Kings and Princes also acknowledged, who have made sundry express decrees in prohibition of purchase of offices, especially of judgment. Among the rest, King Louis the ninth of France, most straightly prohibited the sale of offices and dignities, which he willeth should be given to virtuous and capable persons. But experience hath often taught that such decrees have been but simply observed: also that there was never seller, but found a purchaser, neither purchaser but found one that would sel. But as such as thrust themselves into public offices, or purchase the same with quoyne, do thereby reveal their avarice and ambition, the mothers and nurses of great & heinous corruptions: So they that make sale of the same, are the causes of injustice & wrong thereof ensuing, and thereof shall give accompt in the sight of God.

38 Now let us proceed to another duty requisite for the maintaining of subjects in peace & tranquility. That is, to execute justice against transgressions and trespasses. Heereof besides the commandment of God so often and so expressly propounded in his word, the holy Scripture also exhibiteth two notable reasons. The one, to appease God's wrath: The other, that others may fear to commit the like iniquity. As concerning the first, This is one resolute point, albeit few do consider of it: that upon the committing of a trespass, man-slaughter, fornication or such like, God is highly displeased, not only with him that hath committed it, but also with the whole nation, as if all the people had committed it. And to this purpose hath almighty God set down a notable decree, saying: If one be found slain in the land, and it is not known who hath slain him, then shall the elders of the next town to him that is slain, take a Heyfer that hath not been put to labor, and bring her into a valley that is untilled. There shall they smite off her head, and wash their hands over the Heyfer that is beheadded, and say. Our bands have not shed this blood, neither have our eyes seen it: O Lord be merciful to thy people Israel whom thou hast redeemed, and lay no innocent blood to the charge of thy people Israel: And the blood shall be forgiven them: So shalt thou take away the cry of innocent blood from thee. This doth evidently declare, that albeit the murder was committed in the field, and no man knoweth who committed it, yet is the people of the next town polluted therewith & holden so guilty in the sight of God, that they must have recourse to his mercy by prayer, that he execute not his wrath against the people.

39 This same doth the history of Acan also represent unto us: for when Acan had taken of the forbidden things, God was wroth against all Israel: And that did he testify in causing the soldiers whom Joshua had sent, to fly before the enhabitants of Hay. But Joshua disquieted with their flight, complaineth to God, who maketh him answer, saying, Israel hath sinned, & they have transgressed my covenant which I commanded them: For they have even taken of the excommunicated thing and have also stolen, and have dissembled also, and have put it even with their own stuff. Therefore the children of Israel cannot stand before their enemies: Because they be execrable. And then he addeth. I will not be with you anymore except ye destroy the excommunicate from among you. Here do we see (which also is manifestly noted in the beginning of the history) that albeit Acan only took of the thing excommunicate, yet was his offense imputed to all the people & the wrath of God was kindled, not against Acan only, but also against all Israel, & to conclude; that the punishment and execution of Acan was the only means to appease that wrath, as it is expressly set down, that after Acan was put to death, The Lord turned from his fierce wrath.

40 Another excellent mirror and example of this doctrine, we have in the history of Jonah. He only offended God in seeking to fly from the presence of the Lord to Tarsus: & to the end shipped himself: But God raised a tempest, a testimony of his wrath, not against him only, but against all that were in the ship, who all were in danger of drowning. They sought to save themselves by casting their goods into the sea: But it was in vain. Then finding Jonah guilty & the motive of this tempest, they made toward the shore to preserve both him and themselves: but God withstood thē. Lastly the only means to save their ship & themselves, was by casting Jonah into the sea. Which being done, the tempest suddenly ceased.

41 If upon the committing of some manslaughter or some other notorious crime in some Town or City, the Lord by sending an Earthquake, should threaten to subvert the same, until the offender were punished, men would take better heed. And therefore this first reason ought earnestly to touch the harts of Magistrates, & to make them to punish the offenses & transgressions of their subjects: considering that otherwise they maintain the wrath of God kindled against their whole nation. There shall not be, saith the Lord by the mouth of Moses, any recōpēce for the blood that hath been shed, but by the blood of him that hath shed it. And therefore he doth expressly forbid the judges not to take any reward for the life of the murderer, who is wicked and deserveth death, but commandeth that he be put also to death. For (saith he) Blood defileth the land, & cannot be cleansed but by the death of the murderer. And therefore, as when fire hath taken a house, men use to pull it down & to cast it to the earth, least it should fire also the neighbors houses: So must the magistrate pluck down and punish the trensgressor, least the heat of God's wrath be kindled, & consume all the people. The transgression & offense of one subject, is as a cancre or gangrene to the whole body of man, for if the disease which hath infected but one menber be not taken away, it consumeth the whole body: negligence therefore & dissimulatiō or bearing with vice and transgressions is no mercy or clemency, but cruelty and fellonie against the subjects, because it kindleth the wrath of God against them.

42 The other reason propounded by the Lord, importeth that by the punishment of sin & transgression, the subjects shall fear to commit like iniquities. And in that cōsideratiō is the punishment of transgressors usually in all countries public, to the end that others may understand, & in themselves find, that upon their committing of the like wickedness, they shall in like manner be punished, and therefore may fear to offend. And is not this also the meaning of God's judgments and punishments executed upon transgressors in this life, even that others should fear, & shun sin, least they also should fall into the like punishment? The Apostle Saint Paul, speaking of the sundry punishments inflicted upon the children of Israel in the wilderness, expressly saith. These are examples unto us to the intent that we should not lust after evil things, as they also lusted: That we should not commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand. That we should not tempt Christ, as some of them tempted him and were destroyed of Serpents: Neither murmur, as some of them murmured and were destroyed of the destroyer. Now all these things came unto them as ensamples, and were written to admonish us upon whom the ends of the world are come: Wherefore let him that thinketh he standeth take heed least he fall.

43 This also is the fruit and purpose of Ecclesiastical censures, which are performed in excommunication, as Saint Paul showeth, saying. The incestuous person excommunicate, least as a little Leaven soureth the whole lump, so the tolerating of the incestuous person should by his ensample, corrupt the whole Church. And therefore in conclusion of this purpose he saith. Put away from among you that wicked man. And this sentence and commandment is also many times directed to the magistrate, namely that he put away the sin or the sinner from among the people, by punishing him according to his offense. It is therefore the magistrates duty to punish the transgressions of men, to the ende that others may fear to commit the like iniquity· And indeed what will become of that Town or province, wherein sin and wickedness is not punished? If as Isaiah saith, men be each to other as Tigers, Lions, Bears, Wolves and Serpents, what peace or tranquility can there be among the people? if men be not restrained from wickedness by the exemplary punishment of transgressors? And indeed as Saint Augustine saith, Albeit the fear of punishment breedeth not the comfort of a good conscience, yet doeth it at the least restrain the wicked desires enclosed in the secrets of the thought. And as it is the better parte that is induced to this duty by love, so is it the greater part that came to it by fear.

44 Yet is there another consideration. Saint Paul exhorting us not to requite evil with evil, but to give place unto wrath, addeth this reason, Vengeance is God's, and he will repaie it. And in the next Chapter he declareth, that God hath ordained the superior powers and magistrates, as his vicars & lieutenants, delivering to them the sword to execute vengeance in his name. If the magistrate therefore doth not employ his sword and power to the punishing of the wicked, he wrongeth those that keep themselves within the compass of God's commandment, and do depend upon his promise, that he will revenge the injuries that they do bear: and withal, so far as in him lieth, he doth bring upon the majesty of God a great reproach, as if he were not either true or almighty to fulfill his promise, or to take revenge of those that wrong others. To conclude, he giveth occasion to such as be injured to defend themselves, to render evil for evil, and so to usurp upon the authority of God, to whom only vengeance doth belong.

45 By the premises it evidently appeareth, that it is a mere & most dangerous corruption, in showing favor to offenders, to let them escape unpunished, yet this was a custom among the Jews after the Romans had subdued them, that at the feast of the passover they would have such a prisoner let loose unto them, as them selves would demand, to the end to exempt him of his deserved punishment: and thereupon was Barabbas, a seditious person and a murderer, by them preferred before the righteous Jesus Christ: & by Pilate at their request delivered to go free without punishment. But greater corruption than this may we find among Christians. First, in that at the first entry of kings & princes into their towns, also in some places upon the day that is termed Good friday, many transgressors are delivered out of prison. This is a perverse affectation of mercy in princes, and a wicked imitation of the grace and mercy of God. As also it it is a pernicious privilege pretended by those that name themselves Ecclesiastical persons, and repugnant to the duty & authority of magistrates, to exempt from punishment by death such manstaiers as have taken the first tonsure or crown, as they term it. And therefore it is the office of the faithful magistrate to abolish such corruption.

46 What then? Is it not lawful for the Prince to pardon an offender? In answer hereto, we say that he ought to distinguish between sins & transgressions prepetrated contrary to the law of God, which he commandeth to punish: and such offenses as are committed against the laws and statutes of magistrates in matters either of war, or policy only. As concerning the first, true it is that Christian magistrates are not bound to inflict the same punishment, which God in his law hath decreed: Yet are they bound to observe this rule, namely that they punish all transgressions, each according to the gravity thereof· For that doeth God's Justice require. Secondly that the gravity as well of the offense, as of the punishment for the same be estimated, not after the lycence and toleration now in use even among Christians, but after the rule of God's wisdom revealed in his word. Wherein we are to consider first the kinds of sin, as that murder is more heinous then theft, because man's life is more precious then his goods. And therefore hath God decreed one punishment against the murderer, and another against the thief. Moreover in one kind of sin there are sundry circumstances to be considered, which make the sin, and consequently do enforce or mitigate the punishment. As manslaughter upon ignorance, or at unawares, is not so heinous, neither so severely to be punished as when it is done upon hatred and willfully. And in that consideration did the Lord in old time grant towns of sanctuary for the safety of such as unwittingly chanced to kill any man: As contrariwise he commanded the execution of such as willfully and upon malice slew any man, to be performed without remission or exception. So likewise doeth God by Moses decree diverse sortes of punishments for theft, according to the diverse circumstances thereof: And therefore according to such considerations, noted in God's word, as the sin is more heinous or easy, even so must the punishment be executed without respect of persons, whether kinsfolk or strangers: friends or unknown persons: rich or poor: and so consequently. For as it is great rigor to condemn to death the man that by mischaunce killeth one: So is it a mercy condemned by the Lord himself, to pardon him that willfully committeth murder. Neither can it be denied, but that such negligence as we daily see among Christians in not punishing blasphemy against God's Majesty, fornication, and especially whoredom, haunting of Taverns and ordinary drunkenness, crieth for vengeance against those Magistrates that suffer such abomination to bear sway and have free passage, without exemplary punishment requisite for the appeasing of God's wrath: for the terryfiyng of others: and for the maintenance of their subjects in peace and tranquility. But as for transgressions against the political laws and Statutes of Magistrates, themselves have power and authority upon sundry and diverse reasons, to mitigate or wholly to remit the punishment. As when Saul following the Philistines, decreed death against any that should taste any food before night, and thereupon determining the death of his son Jonathan for tasting the honey: It rested in the people to free him from death in respect of the great victory by him obtained against the Philistines.

47 But in as much as there be sundry Christian Magistrates, that be negligent in this duty of punishing the trespasses and offenses of their Subiectes, in hope of amendment: Let such remember the horrible vengeance executed upon the enhabitants of Gibeah, and almost the whole tribe of Benjamin, who were in manner utterly rooted out, because that when the said enhabitantes of Gibeah had committed great abomination against a Levites concubine, the said tribe of Benjamin refused either to punish them, or to deliver them into the hands of the children of Israel to be punished. Let them consider what became of the Lacedemonians, when they cared not to punish two of their Subiectes that had deflowered and murdered and thrown into a well the two daughters of Scedasus, an enhabitant of Leuctres. This Scedasus, upon notice of this odious fact, complained to the Magistrates, termed the Ephores, and craved justice: But in vain. Then he went to the King: but might not be heard. Thence to the people, weeping and crying out upon such an outrage: but no man took heed? Shortely after in a battle between the Lacedemonians and the Thebans, the Lacedemonians were utterly overthrown and lost the dominion that they had holden for six or seven hundred years. This history doeth Plutarch, a heathen man, report, (which thus aptly fitteth our purpose) to be fought near to Leuctres, the same ground where the two daughters of Scedasus were buried: Yea he addeth, that as Pelopidas, one of the Theban Captains stood in some doubt before the battle, Scedasus appeared unto him in a mighty vision, and exhorted him to march against the Lacedemonians, assuring him (as it also came to pass) that they should there make satisfaction for the wrong and outrage unto him and his two daughters done by two of their subjects, and their neglect and contempt of punishing that iniquity. Let also the sentence pronounced to Ahab by a prophet, concerning Benhadad king of Syria, found in their cares, Because thou hast let go out of thy hands, a man whom I appointed to die, thy life shall go for his life, and thy people for his people. Neither let them forget that David putteth among his royal verses, the support of the good, and the punishment & destruction of the wicked. Also that Solomon to the same purpose saith, A wise king scattereth the wicked, & causeth the wheel to turn over them.

48 But as there is great difference between justice & cruelty, so this representation of the duty of magistrates to punish vice and sin, according as justice requireth, tendeth not to induce them to cruelty, but to the execution of the just judgment and vengeance of God, according to his holy laws and commandments. For as for cruelty, it is so much the more detestable, as that there is nothing more against the nature of God, and the conjunction that he hath constituted among men. It is, as Seneca saith, 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 only men, but also the lieutenants and vicars of God, least by cruelty they should pollute and profane the seat of his holy majesty. And they also who upon ambition, covetousness, wrath, or any other passion, are moved and induced to this cruelty, cannot but expect judgment without mercy, and consequently, horrible and fearful: besides the hatred and fear of men, and so lead 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 evidently perceive. And Aristotle in his Politikes noteth, that tyranny can never hold out in one family to the fourth generation: for in deed, cruelty can have no continuance, and he that is feared and dreaded of many, doth also stand in fear and dread of many. It breedeth rather fear in government, than power to govern: the rather, because that continual severity taketh away authority: besides, it is most certain and undoubtedly true as Julius Caesar saith, that the remembrance of a passed cruelty is meruaylous and exceeding grievous to old age.

49 This cruelty may be considered three ways: first, when by death or otherwise he is wronged that hath not deserved it. As when Saul, wrongfully charging Abimelech, the priest of Nob, of conspiring with David against him, caused him together with four score and five priests that wore the Ephod, to be murdered: yea, and which is more, stroke with the edge of the sword all the inhabitants of the town, men and women, young and old, and all their cattle. This was monstrous cruelty. The like cruelty is set down of Herod, who seeking to slaie him whom the wise men reported to be borne king of the Jews, put to death all the children that were in Bethlehem, and in all the borders round about, from two years old and under. The second kind of cruelty consisteth in punishing transgressions excessively, and with greater rigor than they deserve. I call those men cruel, saith Seneca, that having just cause to punish, do observe no measure in punishing. Hereupon did God ordain: that if a wicked man had deserved stripes, the Judge should in his presence cause him to be beaten according to the heinousness of the offense, to a certain number of stripes, but not above forty. The third resteth in this, that some do receive pleasure and contentation in the evil and torments that others do endure. This doth Adonibezecke confess of him self, saying: Seuentie kings having the thumbs of their hands and of their feet cut off, gathered bread under my table. As also Herod, seeing himself at the point of death, & knowing that the Jews would rejoice, because of his cruelties exercised against them, called the chiefest among them, and shutting them up in a great room, commanded that immediately upon his decease, before there were any noise thereof, they should all be slain, to the end the Jews might weep and mourn at his death. And among all tyrants, in this point the cruelty of Phaleris is to be noted, who caused fire to be put under a brazen bull, so arteficially made, that the partye there enclosed, dying with heat, and thorough angu •• h crying out, yielded not the voice of a man, but the roaring of a Bull.

50 Contrarywise, Magistrates in punishing the trespasses and offenses of their subjects, ought in themselves to apprehend the nature of parents chastising their children, for so far are they from rejoicing therein, that they do it with grief, and such compassion, that were it not in respect of God's commandment, together with experience, which teacheth that correction is even profitable and necessary for children, they would never do it. This may we note in Joshua, who seeing that Acan was taken by lot as guilty and culpable of God's wrath against the people, did nevertheless call him, My son, thereby showing a fatherly affection to him, and yet disobeyed not God, but condemned him to death.

51 This was a kind of mercy, which being generally considered, inclineth the heart to gentleness and clemency, but with judgment and discretion. And this virtue is specially required in Magistrates, for it engendereth love, and love safety. And by experience we have evermore found, that such as have used gentleness and clemency, have always prospered, and have found their very enemies more righteous in their behalf, than Citizens have been to those that have exercised cruelty over them. And in deed, of greater force is the people's love of the magistrate, for the obtaining of anything, than their fear: and no dominion is more sure, than the same that the subjects like of. Neither can that long endure, which the people do hate. We read that the seven Sages of Greece sitting all at a banquet, being demanded what might make a king happy and purchase him glory, did all answer diversely. Solon said, by changing the dominion of one into a popular government. By as, If himself be the first in obeying his country laws. Thales, If by the course of nature he die an old man. Anacharsis, If himself only be wise. Cleobulus, If he repose not himself upon his familiars. Chilon, If his mind run not upon worldly matters, but upon immortality. If, saith Pittacu • , he teach and accustom his subjects to live in fear, not of him but for him. But nothing doth sooner engender fear, not of the magistrate, but for the magistrate, than good will and clemency: for as too much cruelty and severity of a prince doeth make his subjects to fear him with hate, so doeth general good will and gentleness make them to love him, and to fear lea •• h • e should be taken from them, or incur any mishappe. To c • nclude this purpose, let all magistrates remember the answer of a Lacedaemonian, who being demanded •• owe a king might reign in safety without any guard of souldyers, very aptly answered. By reigning over his subjects, as the Father doth over the children. And it is a great comfort and felicity to a Magistrate, to see his subjects love him. As we read of great Constantine, who rejoiced in the affection and good will that his subie •• es declared towards him: also that they lived so content under him: but especially he conceived great content in the apparance of the joy and comfort of the Church under his government.

52 Hereto will we yet add two points necessary for the maintaining of subjects in peace & prosperity. The first, that magistrates observe their vowed faith both to their neighbors and unto their subjects. He that confyrmeth any promise or accord by oath, taketh God to witness, that he which sweareth, meaneth inviolably to observe his oath, upon condition, that doing otherwise, he submitteth himself to such vengeance as almighty God the lover of truth, will pour forth upon falsehood and perjury. And therefore as God in his holy law protesteth, He will not hold him guiltless that taketh his name in vain. For it is indeed the polluting and profaning of the name of God, as himself declareth, saying: Ye shall not swear by my name falsely, neither shalt thou defile the name of thy God, J am the Lord. The very Heathen did understand that God was angry and wroth with falsefyers, and punished them in his wrath and heavy displeasure. As we read of Agesilaus, king of the Lacedemonians, who hearing that his enemy Tyssaphernes had infringed and broken the agreement and oath made between them, said that he greatly thanked Tissaphernes, because thorough his falsehood and perjury he had provoked both the God's (speaking as a Heathen) and men against him, and contrariwise made them favorable in his behalf. The same doeth the prince of Philosophers, even Aristotle himself note, saying: Magistrates must take great heed and beware of breaking their oath, as well for fear of the punishment of God, as of the reproach and infamy which they incur among men. This feeling and resolution hath evermore and at all times been printed in the hearts of men, to the end, that the fear of provoking God by false swearing, together with the apprehension of his just revenge, might retain them in their duties: And therefore even the Heathen have been very careful observers and diligent keepers of their oaths, as the prince of Orators doth make report. Our ancestors, said he, never craved stronger bond to bind their faith than an oath: witness hereof the twelve tables, the sacrifices or sacred services, the agreementes or confederacies, wherein they bound their faith even to their enemies. To be short, the correction of the Censors, who never more carefully judged of anything than of oaths.

53 But the subjects are many times also snared in the vengeance that God poureth forth upon the perjury of the Magistrates. As among the causers of the destruction of Jerusalem & the captivity of the people in Babylon, the perjury of Zedekiah, King of Judah whom Nebuchadnezzar had made to swear by the living God, is noted to be one: For he rebelled against him. When Saul upon an inconsiderate zeal had put to death certain Gibeonites, notwithstanding the oath of Joshua and the Princes of Israel above two hundred years before, who sware that they should live, God being wroth sent a famine in the days of David, for the space of three years, wherein he also expressly declared that this murder contrary to the oath of Joshua was the cause of this calamity: And therefore when David had delivered to the Gibionites, at their request, the seven sons of Saul and they had crucified them, the famine ceased. As therefore Magistrates in duty ought not to swear rashly, much less with any intent to abuse their subjects, or neighbors: So must they diligently observe the oath once taken, least they should break the band of human society: least they should incur the reproach of men: but espescially, least they should draw the wrath of God upon them and their subjects. In consideration of the premises: As touching agreements confirmed by oath for the establishmēt or maintenance of peace among either subjects or neighbors of diverse religion: The party that findeth himself the stranger, must beware of taking occasion to disturb the state, by infringing his oath, under the pretence of keeping no faith to heretics or Idolaters. For besides the profaning of the name of God, and the Scandal ministered to those that are troubled, he shall also loose all reputation of truth: He shall break the sacred bond of human society: He shall give occasion of new troubles: and he shall extinguish all means of appeasing them. And indeed, when men cannot repose themselves upon a man's word or his oath, they must of necessity assure them selves by weapons and force, as the examples of our time do most manifestly declare. And thus we see that perjury doth many times entangle whole nations in wars, is the mother and nurse of great calamities, when by keeping of the faith sworn, they might live in peace and tranquility.

54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons, goods, and liberties of his subjects, against such as seek to wrong them by violence, whether by defending them against their endeavors, or in recovery of that which wrongfully hath been taken or usurped upon them. But inasmuch as within these two or three years I published a small treatise, wherein among other matters, I have declared, that God hath delivered the sword to the magistrate, to defend the good and to punish the wicked: That war is lawful, & that Christians may • ith a safe conscience bear arms, and that they whom God hath authorized to leuie war, both may and ought when necessity requireth, to do it in defense of his service and true religion, I shall now be content only to note some aduertisements requisite for the obtaining of a good conscience in making war, and in hope of happy success.

55 First, let all princes and magistrates take heed of giving just cause to make war upon them, and to that purpose remember Hanon the son of Naas, who causing half the beardes of those whom David sent unto him, to comfort him upon the death of his father, to be shaven, and their garments to be cut close oft by the buttockes, gave David cause to raise war against him, and to destroy him and his people. Let them beware of leuying war without a just ground and reason, as did Jeroboam against Abiah king of Judah: for he rejecting the admonition of the said Abiah, was overthrown with a great wound, and there remained dead in the battle five hundred thousand choice men of Israel. Moreover, as there be two means (saith Cicero) to decide controversies, the one by words and law, the other by force: also, that the first is proper to man, the other to beasts, so ought we never to proceed to force, but in case it cannot be otherwise decided. And in deed it is not lawful to leuie war against him that is ready to determine the controversy by law, and to make satisfaction: yea, as it is better to loose some parte of a man's right, than to go to law, so ought we to bear much before we resolve upon war. For as the Surgeon doeth never proceed to cauterising or cutting off of the member, unless the whole body be in danger to be lost, so are we never to enter into war but upon the necessary good and safety of the people, and their preservation from destruction.

56 Let Magistrates also remember, that the enterie into war is easy, but the return most difficult, in that the ende resteth not in the power of man, as doth the beginning: and therefore before the war begin, we are to think what may follow. For not the war only, but even the very fear thereof breedeth great calamities. Neither can we enter into war, albeit most just, but with horror, yea, even the name whereby the Hebrews do signify war, sufficiently declareth, that it is as a consuming of all, namely, of godliness and good manners, of goods, and of the lives of a number of men. Let them withal remember what Saint Augustine writeth, that a desire to hurt, a cruelty in revenge, difficulty to be appeased, covetousness of dominion, the brutish passion of rebellion, and all other like affections, are justly to be reprehended in wars. As in deed, all wars arising of ambition and covetousness are unjust, and as an ancient historiographer saith, do breed great inconveniences: as also the Greek Poet noteth, who saith:

But those wars (saith Saint Agustine) are lawful, that are followed, not upon covetousness or cruelty, but for the purchasing of peace, the suppressing of the wicked, & the relieving of the good. The end of war, saith Cicero, is to get peace: and that war is just saith Liuie, that is necessary, and the weapons lawful where there is no hope but in weapons. Augustus Caesar was accounted happy and great, because he never prosecuted any wars but with just and necessary cause. For wars are to be followed with no less justice than courage, neither should a prince, notwithstanding whatsoever confidence in his power and strength, hazard an estate certain for an uncertain.

57 Moreover, as princes & magistrates have their laws, statutes, and ordinances, wherewith to contain their subjects in their duties, in the time of peace, so should they take order for good government in the wars, to the end their just wars may justly & holyly be prosecuted. So did God in old time by the hands of Moses deliver laws to his people, whereby they should be guided in the wars. But especially a prince is to provide, that warlike discipline well devised, be strictly observed: likewise that his soldiers may be restrained from blaspheming, from forcing of women & maidens, from drunkenness, & as S. John the Baptist taught them, from doing wrong or injury to any. But that by paying them their hire faithfullye, he may give them cause of contentment, as Saint John commanded them, & withal, may have authority and just reason to punish transgressors.

58 To conclude, Magistrates are to remember, that in old time God commanded that the sons of Aaron the priest should sound the trumpets wheresoever there was any question of wars. Also that the priest should then speak to the people, to exhort them not to fear 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 any war but that which is just, approved by God, and as it were summoned thereto by God's trumpet: secondly, so to behave themselves as in his presence & under his conduct: thirdly, not to trust to their own strength, neither to fear the strength of their enemies, but to repose themselves upon God, the captain and conducter of the war: so that albeit their enemies be more in number, yet they may be assured through God's assistance to overcome them. Thus will he give them grace either to prevent the tribulations of war, or else to undertake & lead happy & blessed wars, whereby overcoming their enemies, they may keep their subjects in peace & prosperity.

59 We have already declared how far the duty of the magistrate doth extend, namely, so to employ his authority, that his subjects may live religiously in all godliness, and peaceably in tranquility. There yet remaineth the third point, namely, that they also lead their lives in all honesty. Now this honesty consisteth principally in two things: first, that among subjects there be found no pollution in fornication, lust & other villainies: secondly, that all drunkenness, gluttony, & such like excess & riot be suppressed, bannished, and driven away. As concerning the first point, God in his word doth sufficiently testify, and by the examples of diverse his vengeances, declare that he detesteth all fornication: and the magistrate is the servant of God, it is therefore his duty to conform his will to the will of his God▪ by making convenient decrees to restrain all whoredom & fornication, by abolishing all occasions, & by punishing such as give themselves thereto. Neither is God satisfied with the simple prohibition of fornication, but he also addeth politic decrees, which he commandeth the magistrates to put in execution, for the punishing of such as shall transgress his laws & prohibitions aforesaid. First therefore he commandeth them to put to death all such, male & female, as do abandon themselves to any unnatural carnal conjunction. Also all incestuous persons, that is, all that by carnal copulation join in any degree prohibited in his law: and all adulterers, men or women: & this taketh place in him that cōpanieth with a woman unmarried or betrothed to another.

60 This sin of adultery hath evermore been accounted so worthy of punishment, that we shall scarce find any people or nation in the world, that hath not from time to time exemplarily and notably punished the same, as before we have more at large declared. Princes therefore and Christian magistrates that inflict no punishment for adultery, are inexcusable in the sight both of God and men. And they must think, that as such iniquity doeth provoke God's wrath, not against the adulterers only, but also against the whole nation where it is tolerated: so by not punishing it, themselves do maintain the wrath of God, as a fire kindled to consume both them and their subjects. To whom by such slackness and connivance, they also give head to commit it without all fear. The Emperor Justinian in a decree whereby he ordayneth death to baudes, that make sale of women or maidens for fornication, doth add this, We believe that thorough this our care to maintain chastity, our common wealth will take great increase, and that God will grant us all prosperity. We read that the Patriarke Judah, when he saw that his daughter in law Tamar, whom he had promised in marriage to his son Sella, had played the harlot, he condemned her to die, even to be burned. Wherein the Magistrates of our time are to note three points, that may induce them to do their duties. First, that albeit the persons be not yet married, but betrothed only, yet as is aforesaid, this adultery deserveth death. Secondly, that adultery was punished with death, namely, by fire, even before the law given by Moses. Thirdly, that no kindred or friendship should withhold the Magistrate from punishing adulterers: And hereof we have an instance in Zaleucus the Locryan Lawyer: he having ordained that both the eyes of an adulterer should be pulled out: when his own son was taken with that fault, would needs have two eyes lost, and so caused one of his own and another of his said sons to be plucked forth.

61 It is therefore a great reproach and slackness in Christians, so to mitigate the punishment of this sin, that they have shown themselves in manner never touched with the abomination of such iniquity. In the days of the Emperor Justinian, adulterers were put only to some fine of monie, which might in deed somewhat restrain the poor: but the rich thereby took occasion to commit it the more, as thinking themselves quit for a small sum of monie. True it is that by virtue of some decrees of the said Justinian, the women taken in adultery were thrust into some monastery. But what else was this, but formally to oppugn the saying of Saint Paul, who commandeth that the woman who cannot contain, should marry? In the Council of Tibur it was decreed, that if the woman that had committed adultery, could retire and save her self in the Church, she should not be redeliuered into the hands either of her husband or of the Judge. The like was also decreed in the first Council at Orleans, where it was moreover ordained, that if her husband or the Judge did redemaund her, she should be redeliuered, but with an oath, that they should do her no hurt, upon pain of excommunication. And thus did the Clergy in those days draw unto them the notice and judgment of adultery, whether to purchase thereby the fines for their own profit, or for anymore vilanous or detestable purpose. But as by that means they were wylling to save and preserve the bodies of the adultresses, so have they strained the souls, to the end to cast them headlong into everlasting death. In deed in a Council holden in Spain, it was decreed that if a Bishoppe, a priest, or a Deacon, were taken in adultery, he should never again be received into the peace and reconcilement of the Church, no not in the hour of death. Also, that this rule should be in force against all other persons upon their seconde offense. And therefore saith Saint Cyprian, in his days some Bishops would not receive adulterers to the peace of the Church. But he was of opinion, to use some moderation, least sinners should fall into desperation, and that desperation should draw them on headlong into all wickedness. And therefore, saith he, it were good they should try their repentance without limitation of time: which notwithstanding by one Council was appointed to be seven years.

62 Thus may we see whereinto those men do fall, that will be wiser and show more mercy than God. But mortal man, notwithstanding whatsoever authority he pretendeth, must not alter the decrees of the living Lord. And the Lord hath commanded that adulterers should be punished with death. Neither is there in manner any nation in the world, but agreeth to this judgment of God, as we have before declared. If therefore we would obey God in punishing adultery with death, his wrath would be turned from us, and we should be freed from thousands of questions & difficulties that grow upon the sparing of their lives, and men standing in more fear of God, would not so soon abandon them selves thereto. In old time thieves were not by any law either of God or man punished with death, but adulterers were: but now contrariwise, thieves must die for it, and adulterers must escape in manner scot-free. Is not this a token that Christians are more fervently bent to the preservation of their goods, than of the chastity or honor of their wives? They allege the example of Christ, who dismissed the woman that was taken in adultery, without condemnation. But as Christ came not to execute the office of a Judge, neither would usurp it: so when he had asked her whether the sentence of the Judges had condemned her, and understood no: before he dismissed her, he sufficiently declared, that if sentence had been passed, he would not have hindered the execution. And therefore by the premises let all Christian Magistrates understand that it is their duty to punish such iniquity, and with all remember, that whatsoever slackness or negligence shall be found in them, shall not remain unpunished. And so let them in holiness resolve straightly to forbid this abomination of adultery, to stop the course of it, and to take away all allurements & enticements thereto: and that with such punishment, that all other may fear to commit the like iniquity. Let them also diligently see to other fornication, that it escape not unpunished, as remembering the vengeance that the Lord did take of the like, when for the same in one day he slew twenty and three thousand.

63 Namely, let them not suffer among their subjects any stews, taverns, or other receptacles of adultery for hire, which serve as baits, allurements, and means to defile and destroy both bodies and souls forever, also to provoke God's wrath against their subjects. Especially let them rigorously punish and banish out of their dominions all baudes and ruffians (the cursed instruments of Satan, to allure and put forth women and maidens to fornication) who live upon so abhominable iniquity. The Emperor Justinian doth expressly command all baudes to be punished with death, as is aforesaid. Withall decreeing, that whatsoever hath been given to women or maidens for the prostituting of their bodies, they shall not be bound to restore.

64 But some to the contrary will allege a sentence of Saint Augustine, saying: Take away the stews, and ye shall replenish the whole town with fornication. But when he wrote that he was but a novice, and meanly instructed in religion: and therefore him self in another place confesseth, that in sin there is no toleration, that a man of two evils should choose the lesser. Neither must we (as Saint Paul saith) do evil that good may come of it: or allow one mischife for the eschuing of another. But we must obey God, who forbiddeth us all wickedness, and remit the issue and success into his hands who cannot allow that the wisdom of the flesh should dispense with the offending God in one sort, for fear of offending him in another. Basil expounding these words, And hath not sit in the seat of the scornful, saith, that adultery never stayeth is one man, but infecteth the whole City. First one will come alone to the strumpet, then he will take a companion, and that companion another companion: whereby as fire once kindled, if the wind be high, doth sometimes inflame a whole city, so this wickedness once kindled, spreadeth all over. Ambrose proceedeth f • rther, for he expounding this sentence of Solomon, Who can carry fire in his bosom and not be burned? saith, Who doth think that tolerating whores in a town, young men will not resort unto them? wherein we gather this sentence, which utterly repugneth the former of Augustine: Tollerate whores in a town, and ye replenish the whole town with whoredom: as God undoubtedly for the avoiding thereof did in old time command that there should not be any whore in Israel. And therefore we will conclude this argument with this saying of Tertullian, That stews are abhominable in the sight of God. Let the Popes therefore advise with them selves what answer they will make to God for this, that in Rome they do not only publicly tolerate their whores and bauds, but also that they take tribute of them, therein showing themselves likewise to be baudes, in that in lieu of punishing, expelling, and banishing of them, as plagues in a Christian common wealth, they participate with them in their cursed gain.

65 As concerning the other point touching tippling and drunkenness. Seeing that God curseth all bibbers and dronkards by his prophet Isaiah: also that S. Paul protesteth that they shall not inherit the kingdom of God: the magistrates do sufficiently understand, that they in duty, so much as in them lieth, are to stop the course of all such excess. The inconveniences of quarrels & strife thereof arising, & the troubles in household: as whē the husband or the wife do come drunk home, the extreme misery whereinto many do bring their wives & children, in suffering thē almost to starve for need, whilst thenselves haunt tauerns. The abuse & profaning of God's good creatures, with other inconveniences that daily arise of drunkenness, do cry for vengeance in the sight of God, & do cal the magistrates, & set before them their duties, wherein they are bound to remedy the same. For with what conscience can they suffer such corruption among their subjects, when they may remedy it, by prohibiting, not lodging for strangers, but taverns from their inhabitants, or by punishing of tiplerrs, dronkards, and those tauerners that maintain them in such excess and riot?

66 Having before declared how Magistrates ought to imploie themselves, to bring their subjects to lead a quiet and peaceable life, in all godliness and honesty, we are now to entreat them to believe & think that their authority shall take great increase and efficacy, when their greatness and power shall be accompanied with the excellency of virtue above their subjects, & when themselves shall be examples unto them, in all things beseeming the children and servants of God: wherein also they are to have such respect, that they admit not in themselves even that which may be somewhat tolerable among their subjects, so far are they from power to dispense with that in themselves which should not be permitted to men of meaner calling. And in deed we may in many notable examples note that God hath grievously punished in great personages those faults which in apparance seem small, as that of Moses at the waters of strife, that of David when he numbered the people, that of Hezekiah, when he shown his treasures to the Ambassadors of the king of Babylon, and so in others. In all which God doth teach us, that the authority of princes to dispense with themselves to work wickedness, is so small, that contrariwise, he will punish such transgressions in them, as many times he will bear with in their subjects. And this instruction doth he confyrme, in that in old time he declared that the king that should be chosen over his people Israel, should have the book of the law, that he might read therein all the days of his life, and that he might rule himself according to the will of God, that he should not have many wives, yet was that tolerable among his subjects. The younger Scipio knew and put in practice his duty in this respect, for when he had by force taken the city of Carthage, and some of his souldyers brought unto him a most beautiful maiden, Truly, said he, I could find in my heart to take her, were I not in office or a magistrate, but a private man. To this purpose did Agesilaus very wisely say, That the Prince must outgo his subjects, not in pleasure & lust, but in temperance and magnanimity. And thereupon said Cyrus, He is not worthy to govern, that is no better, neither more virtuous than they over whom he is to command.

67 Reason likewise would, that princes and magistrates should give good examples to their subjects, leading the way to all virtuous & commendable actions that they require of them. As Justin writeth of Lycurgus, that he set down no law for anything whereof himself had not shown an example and practice in his own person. Plutarch saith, that Agesilaus would be the first dooer of that thing that he commanded those to do, over whom he bare dominion. And in deed, as a great branch cut from a tree bringeth down a number of small ones with it: and as when a great prince cometh forth of his palace, a multitude do follow him: even so do the subjects ordinarily follow the example of their prince and magistrate, whether good or bad. As also what so ever the prince doth, it seemeth that he commandeth it: yea, the affection to please princes and to imitate their actions, is of more force than the laws and punishments ordained in the same. If the prince take a pleasure, whether in virtue or in vice, so will his subjects. Cicero very aptly saith, that the magistrates in matter of wickedness or vice, do not only conceive it, but also do spread it, and as it were, water their subjects therewith, hurting more by their example, than by the sin it self. It is a common saying taken of Plato, Such as the prince or magistrate of a city is, such are his subjects. And this doth a poet note, saying:

And in this sense saith one, Wilt thou have thy subjects good? be thou good. For the prince by well doing teacheth his subjects to do well. The same author saith, that the examples of princes do never rest where they first begin, but do break forth and scatter far and near. And in deed, as Seneca saith, The world noteth the words and deeds of princes and magistrates, neither can they lie hidden no more than the Sun beams. And therefore as he addeth: the magistrate is diligently to take heed to his reputation & fame, which is of great efficacy whether it be good or bad.

68 Now let us come to examples: When the kings of Judah professed either the fear of God, or the service of Idols, the people inclined accordingly either to good or to evil, to serve God according to his law, or to pollute themselves in the service of Idols. Zozomenes reporteth of the Emperors, Arcadius & Honorius, the sons of Theodosius, that they following the example of their father, made professiō of the truth of the heavenly doctrine, and that their subjects regarding their example, were therewith so touched, that the heathen were easily converted to Christianity: the heretics returned to the catholic church: and that the Arians and Eunomenians daily decreased, and many of them joined with those that followed the doctrine which their Emperors maintained. Agis, the last king of Lacedemon, was in his youth addicted to his pleasures: but after he was called to the government, he utterly gave them over, and was so inclined to virtue, that by his so notable change he purged the town of Sparta, of all the corruptions wherewith the barbarous nations had infected it, & by his example reduced the inhabitants to their ancient frugality and sobriety. Likewise the Emperor Vespasian suppressed many vices by good laws, but more by example of life, (which in deed is of greater efficacy, as the same author reporteth:) as contrariwise, when Ptolemy king of Egypt, saith Justin, was given to pleasure & wantonness, all his subjects presently imitated his manners. The same▪ also extēdeath evē into buildings, as we read that after the destinction of Carthage, the Romans gave themselves to pleasures, falling frō virtue to vice, not by degrees, but as it were by a headlong downfall. And when Scipio Nasica, Metellus, and C •• eius Octauus, all principal Lord's in Rome, began to build porches & gorgeous galeries, the magnificence of these public persons, saith the author, was immediately seconded by the excessive superfluity of the people.

69 But as it is the duty of magistrates to seal their good & holy decrees with good and holy examples: so is it not enough that they begin only, unless they also constantly persevere in their said duty: their estate is slippery, and as the trees that grow upon high places are most moved and beaten with winds, and consequently, in greatest danger of overthrow: so kings, princes, and other magistrates, being exalted above the people, are more mightily assalted, whether by the devil, who knoweth the consequence and importance of the •• fall, whether by flatterers or evil counselors for their particular profit whether by the notice of their greatness, together with the corruptions and vices common to others, which do many times incli • e them to excessive licentiousness. Solomon a man endued with many the graces of God, for a long time b • re himself so wisely and virtuously, that he achieved marvelous reputation: but afterward, especially toward his old age, having taken an incredible number of wives and concubines, even strangers, contrary to God's commandment, he grew into extreme outrage, & miserably diverted from the service of God, & gave himself to all kinds of superstition and idolatry. And hereof grew that great calamity, even the division of the realm in his successor Roboam, when the ten Tribes revolted, & were plunged in all Idolatry under Jeroboam & his successors, & many times were at war with the two other tribes, in whom only the kingdom of Solomon did remain. Joash king of Judah, had a good and religious beginning in his government, which continued all the days of Iehoida the high priest: but after his death, leaving the temple & service of God, he gave himself to Idolatry, & so drew his subjects thereto, that albeit God sent them prophets to reclaim thē, yet would they give no ear: whereupon the wrath of the Lord was kindled against Judah and Jerusalem. The Emperor Nero, during the first five years of his Empire, lived so virtuously, that Traiā would usually say, that all princes wer far behind the five first years of Nero, yet he afterward grew a mōster in all lust & extreme cruelty. Likewise the Emperor Caligula was in the beginning a very good prince, but afterward very wicked, so that it is written of him, that he was in the beginning the best, & in the end the worst Emperor that ever lived.

70 To the end therefore that having well begun, they may be the better instructed to persevere in their duties: besides the prejuises we will also for a conclusion, add some admonitions, sentences, & notable aduertisements, which it were good they should understand, meditate, & have in continual sight, to the end to put them in practice. First, let them know, that there is nothing more difficult than to reign and govern well. Whereupon also acknowledging the weight of their charge, they ought daily with Salomō to crave wisdom at the hands of God, to the end they may well and prosperously guide their subjects, together with all other virtues requisite, and perseverance in their duties: also, the blessing of the father of light, from whom come all good gifts, and who only is able to give success and happy issue to all their labors. Secondly, that they put in practice the commandment of God to Joshua, saying: Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayest take heed to do all that is written in the same: for in so doing, let them be assured that they shall prosper, as the Lord addeth, saying: For then shalt thou make thy way prosperous, & then shalt thou have good success. And in that sense let thē expect the performance of the same which God said to Samuel, I will honor those that honor me, & they that despise me shall be set at naught

71 Let them remember that two things are required in a prince or magistrate, namely, holiness in time of peace, and magnanimity in wars: & in both discretiō: whereof the Emperor Tra • an shown him self as a pattern, for he was endued with both these virtues: That two things maintain the commonwealth: Force and magnanimity against enemies, and concord among subjects: That the preservation of the Princes estate consisteth, first in the integrity of religion. Secondly, in the love of the subjects: That they which are in office of magistrates, must, as saith great Cato, use soberlie their power & authority, that they may still use it: That that come-wealth is happy, wherein every man obeyeth the prince, and the prince obeyeth the law: That the magistrate, as the same Cato saith, must not tarry for exhortation to govern justly, neither by exhortation be moved to bear himself unjustly: That it is a calling both steadfast and to be desired, when everyone in private doth live in peace and holiness, and that justice and mercy do abide in public persons: That the prince must make his subjects to love him, and his enemies to fear him: and as well to remember that he is a man, as that he is established over men: That there is nothing so firm & strong, but is subject to inconvenience and danger, even by the feeble and weak. And to this purpose let them call to mind that great trees are long in growing, but cut down in an hour. Let them not forget that they bear the image of God in regard of their office, and are called God's, to the end they should neither speak nor do anything unworthy the majesty of God. Let them beware of abating their authority, either by too much lenity, or the people's love by like severity. Let them not prefer the advise of young Counselors before the judgment of the ancient, and to that purpose make use of the example of Roboam, who by the contrary alienated the ten Tribes of Israel, and lost his dominion over them. Let them never pronounce sentence in wrath, neither undertake anything in displeasure, but remember the saying of Saint James, Wrath in man fulfilleth not the justice of God. Let this saying of Saint Augustine be printed in their hearts: Three things are requisite in a governor, Calling, fear of him, and love towards him, Calling is requisite, to the end he may bear himself in a good conscience cheerfully, yet if he be not both loved and feared, he cannot subsist in his calling. Let him therefore advise himself to procure love by benefits and aff • bilitie: and • ear, by punishing wrong done, not against himself, but against the law.

72 Let him consider of the titles that Julius Pollux, who was governor of the Emperor Comodus in his youth, attributeth to the prince, whom he calleth father of the people, gentle, loving, merciful, wise, just, courteous, courageous, despising monie, not subject to passion, but commanding over himself, overcoming lust, using reason, quick of conceit, sober, religious, careful for his subjects, constant, no deceiver, adorned with authority, ready in his affairs, provided to do well, slow to revenge, affable, gracious in speech, open hearted, a lover of the virtuous, desirous of peace, valiant in war, an example of good manners to his subjects, a maker of good laws, and an observer of the same. Let him remember these words of Louis the ninth, left by his last will to his eldest son and successor Philip, and are recorded in the chamber of accounts. Be devout in the service of God, be in heart pitiful, and charitable to the poor, and comfort them with thy good deeds, keep the good laws of thy realm, take no subsidies or releef of thy subjects, but upon urgent necessity, and for the profit of thy common wealth, upon just cause, and voluntarily.

73 Let them continually look upon the table of Ptolemy Arsacides, which the Emperor Marcus Aurelius found at Thebes, an ancient town of Egypt, and was always laid at the kings beds head, when he was chosen, and by the said Marcus Aurelius at his death given as a singular treasure to his son Comodus. This Table was written in Greek Characters, and contained the protestations and sentences following: I never exalted the proud rich man, neither hated the poor man that was just: I never denied justice to the poor for his poverty, neither pardoned the wealthy for his riches: I never benefited or gave reward for affection, neither punished upon passion only: I never suffered evil to escape unpunished, neither goodness unrewarded: I never committed the execution of manifest justice to another, neither determined that which was difficult by myself alone: I never denied justice to him that asked it, neither mercy to him that deserved it: I never punished in anger, neither promised benefit in mirth: I was never careless in prosperity, neither faint hearted in adversity: I never did evil upon malice, neither committed villainy for couetize: I never opened my gate to the flatterer, neither gave ear to the backbiter: I always sought to be loved of the good, and feared of the wicked: lastly, I always favored the poor that was able to do little, and God, who was able to do much, favored me.

74 To conclude, we will add these short & excellent sayings of Saint Augustine, wherein he representeth unto us the duties of princes and magistrates. The justice of the king, saith he, is, that he do not wrongfully oppress any man by his power, that he judge without acceptance of persons between man and man, that he be a defense to the stranger, the fatherless, and the widow, that he suppress theft, punish adultery, exalt not the wicked, maintain no quarrellers or lascivious persons, root out the perverse, permit no murderers or perjured persons to live, that he uphold the Church, feed the poor, establish just men in public offices, retain ancient, wise, and discreet counselors, that in any wise he apply not himself to the superstitions of deuiners, magitians, and pythonicall spirits, that he defer his displeasure, and defend his Country from his enemies with magnanimity and justice, that he repose his whole confidence in God, that he be not puffed up in prosperity, and with patience bear adversity, that he maintain the Catholic faith, and suffer not any wickedness in his children, that he allot certain hours to prayer unto God, and eat not but in due season: for woe be to the earth, where the governors do arise early to eat. These things (saith Saint Augustine) do minister prosperity in this life, and do lead the king to a better dominion, even to the celestial and eternal kingdom. Seeing therefore that our Lord Jesus Christ exhorteth us to amend our lives, let all magistrates, examining themselves by that which hath been before spoken concerning their duties, determine & advise themselves to amend such faults as may be in them, that they may employ themselves to govern their subjects more and more in virtue, wisdom, and holiness, to the glory of God and the benefit and salvation of themselves and their said subjects.

Of the duty of Subjects to their Magistrates. Chap. 7.

NOw let us proceed to the duty of subjects to their Magistrates. As in the fifth commandment of the Law, the word Father, signifieth all superiors that have charge, conduct, and government of others, and consequently all Magistrates: so the word Honor, includeth all duties and offices wherein the subjects are bound to the superior powers. And this doth Saint Peter confirm, saying: Honor the king. Where this word Honor doth especially import love, reverence, subjection, obedience, assistance, & to conclude prayers and supplications for them. As touching the first point, that is, to love them, God commandeth it in his law: for the sum of the second Table thereof importeth, that we love our neighbor as our selves. And if all men be our neighbors how much rather the Magistrates, who in the fiftth commandment are signified by the word Father, the rather to admonish us, that we ought to love them as our fathers: and in deed they be many times termed fathers of the people. Moreover, if the image of God that resteth upon all the children of Adam, doth bind us to love them, howe much rather are we to love those, who besides the image common to all the rest of Adams brood, have yet one particular and most excellent portion thereof, in that they are as it were God's lieutenants to govern his people, and of the same do bear the title of God. I have said ye are God's, and the children of the highest, saith the prophet David. Agayne, God sitteth in the assembly of God's, he judgeth in the midst of the God's.

2 This consideration bindeth us to love them, albeit they discharge not their duties to their subjects. For their fault taketh not away the Image or privilege of God. The king, saith Saint Augustine, beareth the image of God, and must therefore be honored and loved. If not in respect of his person, yet for his calling and office: howe much rather then should the people love their magistrates, when they show themselves to be the servants of God, for our good, and as their office requireth, to draw us to live a quiet and peaceable life in all godliness and honesty, and so to make us happy? For were it not a monstrous and unnatural matter, not to love those, by whose hands, care, wisdom, power, and authority God vouchsafeth to establish and preserve us in a blessed estate both of body and soul?

3 This image and title of God, which they do bear, doth also admonish us to reverence and regard them both in heart and mind, in word and work. For surely he that despiseth them, despiseth God in them. And that is one cause why he forbiddeth backbiting of them, saying: Thou shalt not speak evil of the Judge, neither shalt thou curse the prince of thy people. And because many do presume to murmur and backbite them, as imagining that they shall never know of it, Solomon warneth us not to deceive our selves in that point, saying: Curse not the king, no not in thy thought, for the fowls of heaven shall carry the voice. Besides, albeit the same be kept secret from man, yet God that heareth it, will revenge the wrong done to his majesty. Saint Peter and Saint Jude do declare, that even in their time there were some that contemned the superior powers and dominions, proud persons, given over to their own sense, even such as did not abhor to reprove and control authority. And some there be in these our days that show themselves to have been their scholars, for they maintain that a faithful man, the child of God, cannot exercise the office of a magistrate, especially as concerning the use of the sword against transgressors: Doo not such men tread this holy ordinance of God under foot, when they affirm that superior power beseemeth none but the wicked and unbelievers.

4 Besides the love and reverence due unto Magistrates, we are also to yield unto them subjection and obedience, as Saint Paul admonisheth us, saying: Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. Whereupon he also inferreth, and that justly, that whosoever resisteth the magistrate, resisteth the ordinance of God, and they that resist shall bring upon themselves judgment. The same Apostle writing to Titus, saith, Put them in remembrance, that they be subject to principalities and powers, and that they obey their governors. And surely, since God hath printed in the person of the Magistrate, the characters of his image and majesty, we have great reason to beware of offending him. And this we read of the people of Israel in the behalf of Joshua. That the Lord did magnify him in the sight of all Israel, and they feared him as they had done Moses, all the days of his life. This fear of offending the magistrate is grounded upon two reasons: first, upon the authority and power that God giveth him to punish such as are rebellious, as the Apostle saith: If thou doest evil, fear the magistrate, for he beareth not the sword for naught, but is the minister of God to take vengeance on him that doth evil. Secondly, because albeit he were not armed with this power, yet we ought to fear God who commandeth us to be obedient to the Magistrate, and to be subject unto him. And this doth Saint Peter note, saying: Submit yourselves unto all manner ordinance of man, for the Lord's sake. As also Paul saith, Obey the magistrate for conscience sake. As if he said, that albeit we could escape the punishment of the magistrate, yet our conscience condemning us in the sight of God, should restrain us from offending those whom he hath appointed to be over us. It went hard with Abraham's servants to be circumcised, especially in that they were well stricken in years: yet did they obey him without reply or gaynsaying. And not they only who were instructed in true religion▪ but also the inhabitants of Shechem, poor idolaters, in like obedience to their king, suffered themselves also to be circumcised.

5 Which is more, as Saint Peter admonisheth servants to be subject to their masters, albeit froward and peevish: So are subjects bound to obey their magistrate, albeit an infidel, a wicked man or an Idolater, as were they that bare rule in the days of Saint Paul and S. Peter, to whom nevertheless they commanded to yield obedience and subjection. For as Christian religion doth not subvert the order of policy: so the wickedness and impiety of the magistrate doth not deprive him of his right to command, neither doth it exempt the subjects from their duty to obey. And surely so long as in them remaineth the image and ordinance of God: even so long continueth the bond to yield obedience to them, not as to man, but as to God. And in this case we are to consider and diligently to note, that albeit everything that happeneth, is by the providence of God: Yet doth the holy Scripture represent unto us this divine providence and conduct, as it were most expressly and usually in the vocation and establishment of Kings, Princes, and Magistrates, even heathen, Idolaters, tyrants, and such as are given to all wickedness & iniquity. What tyranny did Pharaoh exercise against the children of Israel? Yet God himself saith that he had exalted him into that estate. What a robber, a reauar and a tyrant was Nebuchadnezzar? Yet Daniel speaking unto him, saith, Thou king art a king of kings: For the God of heaven hath given thee a kingdom, power, strength and glory. How tyrannously and unjustly did Saul govern, as in that he commanded to slaie all the priests and enhabitants of Nob, and so diversely persecuted David to the death? Yet had Samuel, by the express commandment of God, anointed him king over Israel. As good Princes therefore are given by the Lord in his mercy, to do good to their subjects: so doth he give wicked Princes to correct some, and to punish others: and thus the princes whether good or bad, (albeit of themselves not knowing so much) do service unto God: And in that sense doth the Lord call that great tyrant Nebuchadnezzar his servant: He giveth him Egypt in recompense for his service making his army to serve against Tyrus: He commandeth all nations to be subject unto him and to obey him: yea which is more: He commandeth the poor Jews that were in his captivity, to pray to God for the peace of his City, promising that in his peace they shall have prosperity. And therefore notwithstandin • we hate their tyranny, yet ought we to love their parsons in respect of the image of God that they do bear, and also for their vocation which proceedeth of the will of the Lord. For saith Saint Augustine. It is one thing to hate that which they do: And an other to love that which they are.

6 We are therefore to yield unto them subjection and obedience, without murmuring or strife against them. When the people of Israel asked a King, Samuel at God's commandment warned them how they should be entreated, saying: This shall be the manner, that is to say, the ordinary and customable entreaty (for the word sometime signifieth custom) of the king that shall reign over you. He will take your sons and appoint them to his Chariots, and to be his horsemen, and some shall run before his chariot. He will also make them his captains over thousands, and captains over fifties, and to ear his ground, and to reap his harvest, and to make his instruments of war, and the things that serve for his chariots. He will also take your daughters and make them apothecaries, and cookes, and Bakers. He will take your fields, your vineyards, and your best Olyue trees, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give it to his Eunuchs and to his servants. He will take your menseruantes, and your maid servants, &c. Hereto he addeth, that when they find themselves thus tirannized, they will cry out to the Lord, because of their King whom they have chosen, and the Lord will not hear them. Whereby he showeth, first that such as find themselves so oppressed, must have recourse to God by prayers. Secondly, that albeit God doth not deliver them, yet they must continue and with patience bear their estate, and not rebel or raise mutiny: much less therefore is it lawful for them to attempt against the life of the Prince, albeit a tyrant: and hereof we have a notable example in David, who notwithstanding he was anointed to reign after Saul, yet when Saul tyrannously pursued him, would not nevertheless attempt anything against his person, but ever restrained others that would have slain him. Slay him not, said he to Abisay, for who can lay his hand on the Lord's anointed, and be guiltless? then he addeth, As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish. The Lord forbid that I should lay my hand upon the Lord's anointed.

7 Nevertheless, albeit God thus defendeth their right and authority, yet it is not meant that we should forsake him, or dispence with our selves by obeying man to disobey him: for since man hath no power, as Jesus Christ saith, but what is given him from above: it is not meet that man should be obeyed, when he commandeth anything repugnant to the will of him, without whose authority he hath no power to command: Also, in as much as it is for the love of God (as S. Peter saith) that we must yield to be subject and obey them: this love of God bindeth us to refuse to obey them in anything that they command contrary to the love that we owe unto God, and this they ought thenselves to acknowledge & confess, as the Apostles shown to the governors of the Jews, saying: Whether it be right in the sight of God, to obey you rather then God, judge ye. We must therefore as they did add, obey God rather then man: and this doth S. Augustine confirm saying: Every soul is subject to the superior powers, for there is no power but from God, and the powers that are, are ordained by God, and therefore he that resisteth the powers, resisteth God: but saith he, what if the power commandeth you that which God forbiddeth? truly then must you not obey the power, but in fearing the powers, consider the degrees of human things, if the tutor commandeth must thou not obey? but if the Proconsul commandeth the contrary, thou dost not contemn thy tutor, but thou obeyest a greater power: neither ought the lesser to be displeased. Again, if the Proconsul commandeth anything, and the Emperor commandeth the contrary, thou must undoubtedly obey the Emperor: but what if the Emperor commandeth a thing and God commandeth the contrary? what will ye say thē? Pay tribute, will the Emperor say obey me, & good reason: but not to serve Idols: Who forbiddeth thee? God, a greater power: bear with me therefore O Emperor, thou threatnest imprisonment, and God thretneth hell. Heerupon must thy saith rest, that thou mayest quench the fiery darts of Satan: Yea, but the Emperor pitcheth a snare for thee, what snare? he whetteth his razor, that is but to shave thee, not to cut of thy head. This doth S. Aug. write: But not only they that upon obedience to the Magistrates commandment do participate in idolatry, but also they that abstain from the profession of true religion, because man doth prohibit it, are deceived, albeit they pretend absolution in the sight of God, who commandeth. And therefore as the three Hebrew Princes are to be commended because they did not obey King Nebuchadnezzar, who commanded them to bow to the golden image: so is the constancy of Daniel highly to be praised, in that contrary to the commandment of Darius, he prayed to God thrice a day, and here we are well to note, what he said to the king, that in disobeying him, justice was found in him in the sight of God, and to the King he had done no hurt.

8 Moreover, Subjects are bound to assist the necessities of their Magistrates, both with bodies & goods. Concerning their bodies, the same doth appear in the watches that Burgesses do keep at the commandment of their superiors. Whereupon it also followeth, that in case of necessity they are at their magistrates authority and commandment, bound to take arms. Neither is this a bond of mercenary soldiers, that without necessity do voluntarily bind themselves: But it is a bond in nature, and consequently necessary. For as God armeth the magistrate with the sword for the preservation of his subjects against the violence of their enemies, and to enforce rebels to yield obedience to their lawful decrees: So when alone, or with his sargeants he is not able to perform this duty, he may and ought to command his subjects to help him to execute his office: and they are bound at his commandment to take arms & to employ themselves. Subjects do resemble a body guided by a head which is the magistrate: As therefore by natural affection the hands and other the members of the body, do stand bound to employ themselves for the safety of the body, but especially of the head against all violence and injury: So ought all subjects, to think upon this natural bond and affection, and in duty under the conduct of their head to preserve the body of the communaltie, but especially the person & authority of their Prince and Magistrate, against the violence and endeavours of their enemies. In this consideration, when Saul understood of the injury of Naas the Ammonite, who would not receive the inhabitants of Iabes in Gilead, to mercy, but upon condition that he might put out every man's right eye, he commanded the people to take arms: yea and proclaimed that he would punish everyone that would not obey. Hereupon also did Deborah commend all those that with a voluntary mind came to help Barac. And contrariwise addeth, Curse ye Meros, saith the Angel of the Lord: Yea cursed be the inhabitants thereof, for they came not to help the Lord among the mighty. In this respect also were all the enhabitants of Iabes Gilead put to the edge of the sword, because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine, in punishment of the infamous adultery committed by the enhabitants of Gibeah.

9 As for the relief by goods due unto the magistrate: Is it not reason that he employing his time and labor in the public good, should receive some reward or recompense? Must he not also find means to reward many officers that attend upon the magistrate in their charge, and to pay such as are in wages for the preservation and defense of his town or country? Is it not requisite that the subjects should defraye the building and reparations of public places. In brief, that they should bear all other expenses and charges necessary for the maintenance and preservation of the estate? In this consideration as the magistrate is by God authorised to leauye toules, taxes, tributes, and many other subsidies of the people, so are the subjects bound to furnish and pay them. And this doth S. Paul teach, saying to this effect. For this cause ye pay also tribute, for they are God's ministers, applying themselves for the good of the people.