doctrine do most plainly appear by that popular state, yet governed aristocraticè, as Bodin very well observes, established by him in the city of Geneva, after the ejection of the bishop, who was their lawful prince, as his predeceffors had long before him there enjoyed it, fince Frederick the First. So those were the firft fair fruits of the propagation of his gofpel there.

*

"Now after all this, to prevent that any man should object, that princes have always grave and wife counsellors about them to advise with, and to inspire them; and if they should be fo weak themselves, as he imagines them to be, yet fo their defects might be fupplied, he gives this refolution in his comment upon Daniel, Kings (faith he) make choice of fuch men for their counsellors, as can best fit their bumours, and accommodate themfelves best to serve their beftial lufts and appetites, inftancing particularly in cruelty, fraud, and rapine. So he makes kings rather worse, than better for having counsellors, and consequently staineth the honor and credit of a counsellor with a fcandal and blemish intolerable.

"And yet a little further upon the fame book

* Cap. iv. v. 26.

of

of Daniel,

They are (faith he) Strangely out of their wits, quite void of fenfe and all understanding, who defire to live in foveraign monarchies; for it cannot be, but that order and policy fhould decay, where one man holds fo large an extent of dominion. Nay, to make this impious propofition feem good, he addes in the fame book thus † Kings (faith he) forget that they are men, that is, of the fame mould that others are: they are called kings and dukes, Dei gratiâ; to what end ferve thefe words? To fhew by their title, that they acknowledge no other superior; and yet they will tread upon God with their feet under that cloak: Jo it is but a meer abuse and blinde to disguise and conceal their wicked defigns, when they vaunt, that they reign Dei gratiâ. Is not this a moft excellent doctrine to be preached in a monarchy and a very fine defcant upon Dei gratiâ?

"Yet he goeth a little further in the fame book, Kings (faith he) make their boaft, that they reign Dei gratiâ, yet they indeed defpife the majesty of God; voila quelle eft la rage &forcenerve de tous Roys; that is to fay, Obferve here the rage, fury, and phrenfie, of all kings, none excepted; and to make that

. Cap. ii. v. 39.

Cap. v. v. 21.

+ Cap. v. v. 25.

Nn 2

good,

good, he addeth this strength to it. It is common and ordinary to all kings, to exclude God from the government of the world. May we not here truly fay of him, and the reft of his reforming brethren, Plufquam regnare videntur, quibus ita licet cenfuram agere regnantium. They are fure more than kings, who thus imperiously dare pafs their cenfures upon kings.

"But yet if you have a minde to hear John Calvin preach more like a Switzer, see what he fays further upon the fame book of Daniel. * Darius (faith he) will by his example condemn all thofe, who at this day profess themfelves either catholick kings, or Chriftian kings, or defenders of the faith, and yet not onely do they deface and bury all true piety and religion, but they corrupt and deprave the whole worship of God. This is not yet all neither; for in the fame chapter he is bold to touch kings a little more to the quick, and curiously describes what kinde of beafts they are generally; † Les Roys font prefque tous bebetez & brutaux, auffi femblablement font ils coment les chevaux & les afnes de beftes brutes; kings are for the most part stupid and brutish, nor liker any brutes upon the earth, than hack

* Cap. vi. v. 25.

+ Cap. vi. v. 3, 4.

ney

ney jades and affes. Fitting titles for the
majefty of God's anointed.
At length to

crown all, that he hath faid or done in this point,
he turns his tune to fharpes and menaces
in this brave manner : * Abdicant fe poteftate
terreni principes, dum infurgunt contra Deum,
imo indigni funt qui cenfeantur in bominum nu-
mero: potius ergo confpuere oportet in illorum
capita, quam illis parere, ubi fic proterviunt,
ut velint fpoliare Deum fuo jure; earthly princes
(faith he) deveft themselves of power, when
they make an infurrection against God; nay,
they are unworthy to be reputed amongst
men; men had better therefore fpit in their
faces, then yield obedience to their com-
mands, when they shall grow fo infolent, as
to rob God of his right. Is not this a most
rare and learned homily of obedience for
fubjects?

"Now enter the Tibullus of Geneva, fweet Peza, Ca vin's difciple and

M. Theodore Beza, and by his opinions and fi
practices it will be more eafily made appear,
that it was his mafter Calvin's not onely opi
nion, but defign to make all the world dance
the Geneva jigg, and to propagate his godly
government throughout all Chriftendom; for
he was both his difciple and companion, who

foundly did understand his doctrine, and did as bravely fecond him; fo we know, that nofcitur ex focio, &c. But to know this gentleman in his proper humor, and in puris naturalibus, read but his pofitions, and catechifm of fedition, the practice of his picty, the book called Vindicia contra Tyrannos, where he acts the perfect part of Junius Brutus: and firft, page 15, he propounds this queftion; If fubjects be bound to obey their kings, when they command against God's law? And then, page 22, he refolveth, † we must obey kings for God's caufe, when they obey God: and then concludes, page 24, As the vaffal kingly power. lofeth his fiefe, if he commit felony, fo the king lofeth his right, and his realm also, if be forfake God. But above all, the bravest maxime he produceth, page 65, § That all confpiracies are good or ill, as the end is, at which they aim; which is a moft diabolical principle, and capable to maintain all the rebels and traytors in the world. Yet, page 66, he goes a little further, The magiftrates (faith he) and one part of the realm, may refift the king, being an idolater; as Libna revolted from Joram, for

His doctrines of