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PRayers of the church are most worthie of di∣ligent consideration, not onlie because they aske thinges necessarie and wholsome, of god, but also because they instruct vs of great mat∣ters. So this Psalme sithe it prayeth for the Prince or cheefe magistrate, teacheth the reader as touching politique order, verie profitably. For first it plucketh
out of mens mindes an vniust imagination, which discerneth not betwene gouernement and spoiles, like as that Pyrate saide to Alexander. Why is it more lawfull for thee to spoyle vpon the land, then for me vpon the seat? For seeing the scripture so often commandeth prayers to be made for the magistrate that gouern∣ment may remaine vnharmed and be established, needfull it is that thing bee good and acceptable vnto god, and not anie sinne, because we must not pray that sinnes should be established. But of this praying there are precepts extant in the 24. of Iere∣my. Pray ye for the kingdome of Babilon because in the peace thereof, you may also haue peace. He biddes them praye for the empire which at that time was the harboure or succour of the church. And in 1. Tim. 2. Is deliue∣red a precept full of erudition. I exhort you that pray∣ers and thankes geuinges be made for all men, For kinges & all which are in authoritie vnder them, that we may lyue a quiet and peacable life, in all godlynes and honestie. Here∣upon it is cleare what difference there is betwene ruling and robbing. For rulinges or gouernements are the ordinance of god, and these must we obey for gods cause, who is the author of this ordenance. But robbings or spoilings are the destructions of gods ordinance, and the furies of the deuill where∣with God is horriblie angrie. Secondlie this psalme teacheth, that gouernments are not preserued by fortune or by the counsels of men onlie, but by god who is not onelie so the author of politique order, that he alloweth of lawful gouernments but also by this meanes. Because like as both by his proui∣dence he ordeyned the course and mouinges of the starres, and also by his power preserueth the same. So also politique order is the worke of God, and howe much soeuer of this ordinaunce abideth in
the confused state of humaine nature, is by God truelie and effectuallie preserued. For the deuill woulde altogether destroie honest societie, but that God represseth his furies and did protecte parte of mankinde. And that God is the preseruer of this ordniance, the punishments of seditious and rebel∣lious persons do not onlie shewe, but also that same burden of affaires and daungers which mans wis∣dome (without God) is not able to endure. Most truelie therefore is it saide of Plato lib. 4. de legibus. whereasnot God, but some mortall man beareth rule, there is none escape from mischiefes and miseries.
Finallie he reprehendeth the pride of mans minde, which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue. Like as Timotheus the sonne of Conon, saide of a matter happelie exploieted. This did I and not fortune. And Aiax in Sophocles saide. Da∣sterds and s••uggards had need of Gods helpe, but he euen without God was able to ouercome. Let this therefore be in vs perswaded, and let vs altogether holde it approued, that mans alone diligence is not suffici∣ent for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide. That the kingdome of Persia increased vnder the gouernement of God, and the kinges themselues redily folowing him. For a weightie and hard matter it is the gouernement of a common welth, neither can it be ruled by the alone diligence of man, the which thing these heauenlie sayinges do teache, Ieremy. 10. I knowe O Lorde, that mans way is not his, neither is it in man to direct his owne footesteppes. A∣gaine. Psalme. 127. Except the Lord do keepe the Ci∣tie he watcheth in vayne that keepeth the same. Which thinges (sith they so be) let vs feruentlie beseech of
God, that God woulde gouerne the counsels, and successe of godly Princes, or Magistrates, which geue succour vnto the Church, and vnto learning: and which also are the ob∣seruers of the workes of God, as of the Law of righte∣ousnesse, and of peace.