Vindiciae Contra Tyrannos

THE Emperors, Theodosias and Valentinian TO VOLVSIANVS, Great Provost of the Empire.

IT is a thing well-becomming the Majesty of an Emperour, to acknowledge himself bound to obey the Laws. Our authority depending on the authority of the Laws, and in very deed to submit the principallity to Law, is a greater thing then to beare rule. We therfore make it known unto all men, by the Declaration of this our Edict, that Wee doe not allow Our selves, or repute it lawfull to doe any thing contrary to this.

Justine in the second Book, speaks thus of Lycargns, Law-giver to the Lacedemonians, He gave Laws to the Spartans which had not any: and was as much renowned for his diligent observing of them himself, as for his discreet Inventing of them: For he made no Laws for others, to the obedience whereof he did not first submit himself. Fashioning the people to obey willingly, and the Prince to Govern uprightly.

p. 1The first Question. Whether Subjects are bound and ought to obey Printes, if they command that which is against the Law of God.

THIS question happily may seeme at the first view to be altogether superfluous and unprofitable, for that it seems to make a doubt, of an axiome allways held infallible amongst Christians, confirmed by many testimonies in Holy Scripture, divers examples of the histories of all ages, and by the death of all the Holy Martyrs, for it may be well demanded wherefore Christians have endured so many afflictions, but that they were alwayes perswaded, that God must be obeyed simply, and absolutly, and Kings with this exception that they command not that which is repugnant to the law of God. Otherways wherfore should the Apostles have answered, that God must rather be obeyed than men, and also [Act. 4. 19.] seeing that the only wil of God is always just, and that of men may be, and is, oftentimes unjust, who can doubt but that we must always obey Gods commandements without any exception, and mens ever with limitation. But for so much as there are many Princes in these days, calling themselves Christians, which arrogantly assumes an unlimited power, over which God himselfe hath no command, and that they have no want of flatterers, which adore them as Gods upon earth, many others also, which for feare, or by constraint, either seem, or else do beleeve, that Princes ought to be obeyed in all things, and by all men. And withall, seeing the unhappines of these times is such, that there is nothing so firme, certain, or pure, which is not shaken, disgraced, or polluted; I feare me that whosoever shall neerly, and throughly consider these things, will confesse this question to be not only most profitable, but also, the times considered, most necessary. For my owne part when I consider the cause of the many calamities, wherewith Christendome hath been afflicted, for these late yeares, I cannot but remember that of the Prophet Hosea, The Princes of Judah were like them [Hos. 5. 10. 11.] that remove the bounds: wherefore I will power out my self like water. Ephraim is oppressed, and broken in judgement, because he willingly walked after the Commandement.

p. 1Here you see the sin of the Princes, and people dispersed in these two words. 〈…〉 The Princes exceed their bounds, not contenting themselves with that authority which the Almighty, and all good God hath given them, but seeke to usurpe that sovereignty, which he p. 2hath reserved to himselfe over all men, being not content to command the bodys, and goods of their Subjects at their pleasure, but assume licence to themselves to inforce the Consciences, which appertaines chiefly to Jesus Christ, holding the earth not great enough for their ambition, they will climbe and conquor heaven it selfe. The people on the other side walkes after the commandement, when they yeeld to the desire of Princes, who command them that which is against the law of God, and as it were burn incense to, and adore these earthy Gods; and instead of resisting them, if they have means and occasion; suffer them to usurp the place of God, making no conscience to give that to Caesar, which belongs properly and only to God. Now is there any man that sees not this, if a man disobey a Prince commanding that which is wicked and unlawfull, hee shall presently bee esteemed a Rebell, a Traytor, and guilty of High Treason, our Saviour Christ, the Apostles and all the Christians of the Primitive Church were charged with these Calumnies. If any after the example of Ezra, and Nehemiah, dispose himselfe to the building of the Temple of the [Ezra. 4. Nehe. 5 7.] Lord, It wil be said he aspires to the Crowne, hatches innovations, and seeks the ruine of the State, then you shall presently see a million of these Minnious, and flatterers of Princes tickling their eares with an opinion, that if they once suffer this Temple to be re-builded, they may bid their Kingdome farewell, and never look to raise impost or taxes on these men. But what a madnesse is this? There are no estates which ought to be esteemed firme and stable, but those, in whom the Temple of God is built, and which are indeed the Temple it selfe, and these we may truly call Kings, which reigne with God, seeing that it is by him only that Kings reign: On the contrary what beastly foolishnesse is it to think, that the State and Kingdome cannot subsist if God Almighty be not excluded, and his Temple demolished. From hence proceeds so many Tyrannous enterprises, unhappy and tragick death of Kings, and ruines of people. If these Sicophants knew what difference there is between God and Caesar, between the King of Kings, and a simple King, between the Lord, and the Vassal, and what tributs this Lord requires of his Subjects, and what authority he gives to Kings over those his Subjects, certainly so many Princes would not strive to trouble the Kingdome of God, and we should not see some of them precipitated from their p. 3Throns by the just instigation of the Almighty, revenging himselfe of them, in the midst of their greatest strength, and the people should not be so sack't and pillag'd, and troden down.