How Superior Powers Ought to be Obeyed of their Subjects, Chapter 5
CHAP. V.
¶To obeye man in anie thinge agaynſt God, is Vnlawfull ind playne diſobedience.
NOw for as muche as we are aſſured of the trueth ād certantie of their anſwere,what things are to be conſidered. wherof none can iuſtlie doute: let vsus ſomewhat further conſider what thinges are prīcipallie here in conteyned. Firſt we maye hereof iuſtlie conclude, that to obeye man in anie thinge contrary to God, or his precepts thoghe he be in hieſt auctoritie, or neuer ſo orderly called there vntounto (as theſe men, wherof Luke ſpeaketh, were) is no obedience at all, but diſobedience.
Secondlie, that it is not a ſufficient diſcharge for vsus before God, whē we denye to accōplyſhe their vnlawful demā des and threatnings, except we do the cōtrarie eueryevery man in his vocation and office, as occaſion is offred, and as his power will ſerue. Whiche thīges playnlie vnderſtāde, as they ſhal geue a clere light in this controuerſie: ſo do I not doute by this preſent anſwere and facte of Peter and Iohn, to proue moſte manifeſtlie, that althoghe we were deſtitute of other examples, yet this might appeare ſufficient. As touchinge the firſte,Obedience against God is diſobedience, that there is no obedience agaynſt God which is not playne diſobedience: the Apoſtles ſay, Iudge you whither it be right or iuſt in Godds ſight to obeye you rather thē God: which is as muche as thei would ſaye, It is not iuſte nor lawful. Thē if it be not lawful and iuſt in Goddes ſight, who iudgeth things truelie ād as thei be in dede, it muſt nedes folowe that all maner of obediēce agaynſt God ād his worde, is playne diſobediēce, and the workers therof likewiſe condemned as rebells. Why? Bycauſe it is vniuſt and vnlawfull before God: And all true obedience is lawful, which muſt not be meaſured by the will of mā, but by the iuſte Lawes and ordinances of the liuinge Lorde.what God once willith in his Law to be done or not to be done that cā no man diſpence with be it neuer ſo ſmal in the ſight of man. So that after God hathe once pronounced anie thinge that he would hauehave done, either in his Lawe or otherwiſe: there is no man that may or can diſpence therwith, ſeeme it of neuer ſo litle importance in the iudgement of men. He that commandeth the contrarie, is a rebell: and he that obeyeth likewiſe. Neither dothe this appertayne to the Apoſtles and miniſters onlie in their office, but is a generall argument for all ſortes, eſtates, and degrees of men: for as muche as God hathe like auctoritie of all, and all owe vntounto him firſt and principall obedience: and ſecondly vntounto men for him, and in him onlie: except they wil be enimies to God, and deny him to be their Lorde. For ſo muche it is in effecte, when we preferre men to God, obedience to man, before the obedience to God. It is not the auctoritie of the Prince, or the feare of his puniſhmēt, that cā excuſe in his preſence: who cōmādeth his people generalie,Deu. 4. high and lowe, riche and poore, man ād womā, to heare his voyce, and to obſerue his ſtatutes. Nether to declyne vponupon the right hand, nor vponupon the lefte: nether to adde anie thinge therto, or to take anie thinge from it: but to do that onlie, whiche the liuinge Lorde commā deth. And if we be the ſhepe of the Lordes foulde, it is not ſufficiēt for vsus to heare the voyce of our paſtor, ād to folowe him, except we alſo deny to heare, muche more to folowe anie other: that is, which calleth not with the voyce of the true paſtor.Ioh. 10. And as there ought to be no creature of like auctoritie amongeſt vsus, as our ſoueraygne Lorde and God, whoſe creatures we be, and the workemanſhip of his owne hādes: euen ſo, there is none like to him in dignitie, or may be cōpared to him in power, none like to him in riches, or ſo able to rewarde his ſubiectes, beinge Lorde of heauē and earthe, diſpoſer of all things preſent and to come: diſtributer not onlie of all corporall and earthlie bleſſings to thoſe that feare and ſerue him: but alſo powreth vponupon them all ſpirituall and heauenlie graces in great aboundance. Moreouer, as by his auctoritie, power, dignitie, riches and liberalitie, he maye of right demande of vsus obedience: ſo muſt we perſuade our ſelues in not rēdring the ſame to him willinglie, that none cā deliuer vsus from his horrible puniſhementes and deſtruction, whiche he threatneth vponupon all ſuch as wilfully trangreſſe his holie preceptes,Deu. 28, and .30. No cōmandement ſhall excuſe vsus in the daye of vengeance. ād declyne from his Lawes. Nether wil he regarde by what means, or by whoſe cōmandement we tranſgreſſe his lawes. For that can be no excuſe for vsus, thoghe he be Kinge, Quene, or Emperour that commandeth or threatneth vsus. For what is kinge, Quene, or Emperour compared to God? Is the puniſhement of earthe,Eſai. 2. aſhes, of vile man, whoſe breath is in his noſtrilles, more to be feared then the plages of God, who hath power both of body and ſoule to deſtroye thē euerlaſtingly? Was it any earthly power that broght the waters vponupon the vniuerſall worlde,Gen. 7 and drowned all mankinde for ſynne, viii perſons excepted? Did man deſtroye Sodome and Gomorrhe with fier and brymſtone?Gen. 14. Exod. 3 4.5.6.14. Came the plages of Egypt, the drowninge of Pharao, the ouertrow of the Cananites, the ſubuerſion of Ieruſalem, by the power of man? If theſe be the workes of man and not of God, feare man and not God:Amos 3. but if there be none of theſe euells which cometh vponupon anie Citie, or contrie, wherof the Lorde is not the worker: beware that the feare of mans puniſhment, cauſe thee not to fall in to the handes of this mightie reuēger, whiche is an horrible thinge, as the Apoſtle writeth.Heb. 13. Princes therfore, and all powers vponupon thee arth, are not to be compared vntounto God, whoſe Lieutenants onlie they ſhuld be, and are no longer then he wil, in whoſe handes their hartes are,Pro. 21. to moue and turne at his pleaſure. And for that cauſe it is their duetie to ſeke all means poſsible, wherbie the glorie of God might be aduanced, by whom they are them ſelues ſo highlie exalted aboue their brethern, and in no cauſe to miniſter occaſion of rebellion agaynſt his mightie Maieſtie: but rather to be examples to others (ouer whom they are conſtitute) of all Godlie liffe and lawfull obedience. In conſideration wherof, God him ſelfe appoyntīg his people to hauehave a kinge, which, when they ſhulde come in to the lande of promeſſe (for that was the firſt promotion that God ordeyned amongeſt his people,what maner of man the Lorde woulde hauehave choſen kinge. Deut. 17. which yet came not to ſuche pride to deſire an Emperour) did with great circumſpection, as well appoynt them what maner of man they ſhulde choſe, as the lawes by the whiche he ſhuld rule others, and be obeyed of them. When thou commeſt (ſaithe the Lorde by Moyſes) to the lande which thy Lorde geueth thee, and ſhalt poſſeſſe it, thou ſhalt with out doute, put or conſtitute a kinge to thee: but whō thy Lorde thy God ſhall choſe. Moreouer he ſaith, from the middle of thy brethern ſhalt thow appoynt a Kīge ouer thee. For thou mayſt not appoynt a ſtrāger, which is not thy brother. Which lawe, as it proceaded from the wiſedome of God, who thoght it neceſſarie for his people: euen ſo is our miſerable ignorance and vnſpeakeable ingratitude to be lamented, which nether do vnderſtand the goodneſſe of God in theſe lawes, not yet will voucheſaffe to conſult with his heauēly wiſedome: all men rather ſckinge to choſe and procure them ſelues Princes and kinges after their owne phātaſie, ād by vngodlie fetches and policies, then to folowe the appoyntment of the Almightie: preferringe theyr owne wittes to the wiſedome of God, whiche neuer fayleth them that folowe it. In compariſon of whom all others at lengh, ſhall ſhewe them ſelues to be meere fooles.Gods Lawes muſt diligentlie be folowed in election of kinges ād Rulers and not mans phā taſie. Yf we wilbe the people of God, let vsus then ſearche and diligentlie folowe the Lawes of God, eſpeciallie in ſo weightie matters, as the election of kinges and Princes, by whom Realmes and nations are either preſerued if they be Godlie, or vtterly diſtroyed, and ſhamefullie oppreſſed if they be vngodlie. The firſt poynt or cautiō that God requireth of his people to obſerue, is,The firſte note and obſeruatiō in choſinge of a kynge Ezechi. 20 that they choſe ſuche a kinge, as the Lorde dothe appoynt, and not as they phantaſie. And what one is he or how ſhuld he be knowē? The people of Iſrael (you will ſaie) had their kī ges appoynted them by the mouthe of God and anoynted of his Prophets: as Dauid, and his ſonne Salomon. For Saule, thoghe he was appoynted ād anoyeted in Goddes furie, yet was he not of the Lordes choſinge after this meaning of Moyſes, who willethe them to appoynte a kinge that the Lorde ſhal choſe: to wit, of his fauour and goodneſſe, ſuche a one as ſhall obſerue the Lawes folowing,Two notes to knowe whether a kinge be choſen of God or no as we ſhall ſee here after. Two means had the Iſraelites to knowe their kinge, whither he was of God electe or no. The firſte, by the expreſſe commandement and promeſſe made to ſome eſpeciall man, wherof they neded not to doute: as was made to Dauid, ād to Salomō his ſonne expreſſlie. The ſecōde is by his worde, which he hathe now left to all men to be the ordinarie means to reueale his will and appoyntment. Which (if we vnfaynedly folowe in our doings) we nede no more to doute, then if God ſhulde now ſpeake vntounto vsus out of the heauens, as then he did to the Iſraelites. The worde then geueth vsus theſe notes to know whither he be of God or not, whom we woulde choſe for our kinge. Firſte (as was ſayd) if he be a man that hathe the feare of God before his eyes, and zeluſlye with Dauid, and Ioſias, dothe ſtudie to ſet forthe the ſame, hatinge vnfaynedlie al papiſtrie and idolatrie. For this cauſe God willeth that he ſhuld be choſen from amongeſte his brethern, and ſhulde be no ſtranger: bycauſe ſuche then had not the feare of God, but were idolaters, to whom no promeſſe of anie kingdome was made, and who alſo would leade the people to idolatrie. Alſo in that his exerciſe is appoynted,None oght to be choſen a kinge or Ruler but ſuch as wil maintaine and promote Godes Lawes. The ſecōd note why kinges ar choſen frō amongeſt their brethern. the worde, Lawes & ſtatutes of God, it is manifeſte that he is not choſen of God, except he be ſuch a one: and oght not to be anoynted or elected as their kinge and Gouernour, what title or right ſo euer he ſeeme to hauehave therūto, by ciuile policie, except he be a promoter & ſetter forthe of Godds Lawes and glorie, for whiche cauſe chieſlie, this office was ordeyned.
The nexte rule to be obſerued is, that he ſhulde be one of their brethern, meaninge of the Iſraelits: partlie to exclude the oppreſsion and idolatrie, whiche commeth in by ſtrangers, as our Contrie now is an example: and partlye, for that ſtrangers cannot beare ſuch a natural zeale to ſtraunge realmes and peoples, as become the brethern:The gouernement of women is againſt nature, and Gods ordinance. but chieflie to auoyde that monſter in nature, and diſordre amongeſt men, whiche is the Empire ād gouernement of a woman, ſayinge expreſlie: From the myddle of thy brethren ſhalt thou choſe thee a kinge, and not amongiſt thy ſiſters. For God is not contrarie to him ſelf,Gen. 3. whiche at the begynninge appoynted the woman to be in ſubiection to her houſbande, and the man to be head of the woman (as ſaithe the Apoſtle) who wil not permitte ſo muche to the womā,1. Cor. 14 1. Tim. 2. as to ſpeake in the Aſſemblie of men, mucheleſſe to be Ruler of a Realme or nation. Yf women be not permitted by Ciuile policies to rule in inferior offices, to be Coūſellours, Pears of a realme,women by ciuell police are excluded frōe all offices in a comon welth. Iuſtices, Shireffs, Bay liues and ſuch like: I make your ſelues iudges, whither it be mete for them to gouerne whole Realmes and natiōs?
If the worde of God can not perſuade you, by which ſhe is made ſubiect to her houſbande, muche more to the Counſelle and auctoritie of an whole realme, which worde alſo appoynteth your kinges to be choſen from amonge their brethern, and not from their ſiſters: who are forbidden as perſons vnmete to ſpeake in a Congregacion▪ be you your ſelues iudges, and let nature teache you the abſurditie therof.
And thus muche hauehave I of pourpoſe noted in this matter, to let you ſee to all our ſhames, how farre ye hauehave bene led beſydes your commun ſenſes and the manifeſt worde of God, in electing,Wincheſter proueth her a baſtard in his boke de Vera obedientia, and Bōner alſo in the preface of the ſame boke. kyng Edward the VI. anoynting, and crowninge a woman to be your Quene ād Gouerneſſe, and ſhe in verie dede a baſtarde, and vnlawfully begotten. But beit that ſhe were no baſtarde, but the kinges daughter as lawfullie begotten as was her ſiſter, that Godlie Lady, ād meke Lambe, voyde of all Spaniſhe pride, and ſtrange bloude: yet in the ſickneſſe, and at the deathe of our lawfull Prince of Godlie memorie kynge Edwarde the ſixt, this ſhulde not hauehave bene your firſte counſele or queſtion, who ſhulde be your Quene, what womā you ſhul de crowne, if you had bene preferrers of Goddes glorie, and wiſe coūſelours, or naturallie affected towardes your countrie. But firſte and principallie, who had bene moſte meeteſt amengeſt your, brethern to hauehave had the gouernement ouer you, and the whole gouernement of the realme, to rule them carefullie in the feare of God,They hauehave now plentie of both ſortes. and to preſerue them agaynſt all oppreſsion of inwarde tyrants and outwarde enemies. Wherbie you might hauehave bene aſſured to eſkape all this miſerable & vnſpeakable diſordre, and ſhamefull confuſion, whiche now by contrarie counſele is broght worthely vponupon vsus. I knowe ye will ſaye, the Crowne is not intayled to the heyre males onelie, but appartaynethe aſwel to the daughters:The title of the Crowne belongeth onelyonly by Gods worde, to the heyres males. and therfore by the Lawes of the Realme, you coulde not otherwiſe do. But yf it be true, yet miſerable is this anſwere of ſuche as had ſo longe tyme profeſſed the Goſpel, and the lyuelie worde of God. Yf it had bene made of pagās and heathens, whiche knew not God by his worde, it might better hauehave bene borne with all. But amōgeſt them that beare the Name of Godds people, with whō his Lawes ſhulde hauehave chief auctoritie: this anſwere is not tollerable to make the conſtant and vndouted Lawe of God, whiche oght to be the lyne of all ordinaunces, to geue place to the vayne and vngodlie decrees of men, as experience hath now taught you. Moreouer, in anoynting her as if ſhe had bene a man, was no leſſe abſurditie, vſinge thervnto ſuche greaſinges ād ſhā leſſe Ceremonies, ād that in the face of all the people: as thoghe Moyſes lawe yet were in force,Youre owne Lawes dothe not prefer abaſtard to her that is lauful begotten▪ and Chriſt our Sauiour not comē: which hath put an end to all ſuche outwarde Ceremonies: whoſe annoyntings were ſpirituall. For as he was repleniſhed with all graces of the holie Goſt, and that with out meaſure, and aboue all his felows, kings, Prieſts, and Prophetes: ſo hathe he left no other annoyntinge to be vſed of his ſeruaunts: but of the ſame ſorte, that is,Heb. 1. Pſal. 45. ſpirituall. And yf Moyſes with his Ceremonies were now in full auctoritie, as he was before Chriſte: Yet were it not lawful by him to anoynte anie woman,Leuit. 8. 1. Sam. 15. 1 Reg. 19 to ani maner of office or dignitie, ſeing that this Ceremonie was neuer appoynted to anie other but onelie to Prieſts, kinges, and Prophetes. How durſte you then be ſo bolde and impudent ô Papiſts, (for this was your entrepriſe) to tranſgreſſe the order of God in the Lawe of Moyſes by anoyntīge a womā? And alſo to contemne the libertie of the Goſpell, in reducinge and bringing agayn the Iewiſhe Ceremonies, from whiche by Chriſte we are delyuered? But it is no maruell if you be all waies like your ſelues, ſtubberne and rebellious enimies to God and contemners of Chriſte. And therfore leauinge you to your ſelues, we will retourne to Goddes appoynted limites in his Lawe, for the lawfull election of kinges and Princes. Ye hauehave hearde the two firſte cautions or rules, that is, how he muſte be of Godds appoyntment, and not of mans▪ The thirde rule to be obſerued in electing of kinges.And alſo from amongeſt your brethren and not of your ſiſters, and why. The thirde caution that God ſpecifieth in this election is, that he be none ſuch as hath great nomber of horſes: meaning, as truſteth in his owne power, and preparation of all thinges, for defence of him ſelfe, ād to ouercome his enemies. For vnderunder this name of horſes, he comprehendeth all ingeynes and furniture of warre: ſuche a one, as truſteth in them, and makethe not God his arme and bockler, with faitheful Dauid, is not meete to be kinge of the Lordes people.Pſal. 52.
For by ſuch means ſhulde they be broght to Egypte agayne, to their olde miſerie and ſlauerie, if they delited in their horſes, from whence the Lorde woulde hauehave them kepte, and not in anie caſe to returne. As no doute, he woulde hauehave had vsus miſerable Engliſhe men, warelie to hauehave kepte vsus in that libertie of Ieſus Chriſte and our conſciences, wherin ſo mercifullie he had broght vsus: and not by placeinge an infidel woman ouer vsus, to returne to our olde vomite, muche more viler thē the ſlauerie of Egypte, I meane the ſeruitude of that Romiſhe Antichriſte.What other notes God geueth to choſe by.
Other obſeruations he geueth alſo, not to ſeke manie wiues, nor to heape vp muche golde: but chiflie that he hauehave an example of Goddes Lawes preſcribed vntounto him, to reade in them all the dayes of his life, that he maye learne to feare the Lorde and to keepe his cō mandements, and not to lifte him ſelf vp aboue his brethren: meaning, he ſhulde rule with all holyneſſe and humbleneſſe, as did Moyſes and Dauid. And therby, dothe God promiſſe that his dayes, and the dayes of his children ſhall be prolonged in the middle of Iſraell.
Of the whiche we may iuſtlie conclude, that by the ordinance of God, no other kinges or Rulers, oght to be choſen to rule ouer vsus, but ſuche as will ſeeke his honor and glorie, and will commaunde and do nothing contrarie to his Lawe.As the kings charge is greater, ſo is he more bonde to God to performe the ſame. Wherewith they are no leſſe, ye muche more charged, then the common people: becauſe their charge is double: that is, not onelie to feare God them ſelues, but to ſee that their people feare him alſo, to whom they owe in that caſe all humble obedience and reuerence. For they be (as was ſayed) Goddes ſubiectes and Lieutenantes, for whoſe cauſe they muſt be reuerenced, doinge their duetie. But if they will abuſe his power, liftinge them ſelues aboue God and aboue their brethern, to drawe them to idolatrie, and to oppreſſe them, and their contrie: then are they nomore to be obeyed in any commandements tending to that ende: but to be cōtemned as vile Sergeantes in compariſon of the high Iudge and Magiſtrate, who oght to do nothing, but as he is commaunded to do by the Iudge ād ſuperior power according to the lawe. Other wiſe, if he lift him ſelfe aboue the chief Iudge, lokyng to be honored and obeyed more then he: who would not abhorre ſuche a Sergeant, ād not onelie to withſtande his cōmandement, but to accuſe him as a rebellious traytor, and baniſhe him from a mongeſt them? And yet here is but rebellion agaynſt man, who is but mortall. What oght we thē to do vntounto that kinge or Prince, that lifteth him ſelfe vp agaynſt the Maieſtie of God,If it be heynous to diſobey mā, much more God the Lorde of al thinges. who is immortal, to whome belongeth all power, dominion and honor? Is he anie more in compariſon of God, then the Sergeant in reſpecte of the Iudge? Shall the Sergeant be puniſhed as a traytor, and this man honored as a kinge, which doth no parte of the office therunto belonginge? Or rather is not his crime and treaſon greater, and deſeruith ſo muche more, as God is more excellent, compared to anie worldlie power, then is anie kinge or Prince compared to the moſte vileſte Sergeant?
Moreouer, whence hathe he this honor? Of him ſelfe? Is anie man naturallie borne a kinge, Or hathe he it of God? And if of God, wherto, but to vſe it with God, ād not agaynſte him. Seing then it is not iuſte in Goddes ſight to obeye man rather then God: neither that their is anie diſpenſacion of man that cā diſpēce with his holie cōmandements,Kinges oght to rule in Gods feare with him ād not againſte him. To obey a wicked Prince in his wickednes is plaine diſobedience to God. neither the auctoritie of Prince, nor feare of puniſhment can excuſe vsus. Seing alſo, that kinges are inſtitute to rule in Goddes feare and Lawes, as ſubiectes and Sergeants to God, and not agaynſte his Lawes, and aboue him: it muſte nedes followe (as we firſte ſayed) that all obedience geuen to ſuche, wicked Princes agaynſte God, is playne rebellion in his iudgemente. And in that caſe to obeye God, and diſobeye man, is true obedience, how ſo euer the worlde iudgeth. For as none will condemne Peter and Iohn of diſobedience, becauſe they woulde not herein obeye their ordynarie Magiſtrates: nomore will anie which hauehave right iudgement, condemne the like reſiſtance in others, which alike is lawfull to all.
Or ells ſhulde the Iſraelites be excuſed,1. king. 1. by cauſe they obeyed their wicked kinge Ieroboam in worſhippinge his calues in Dan, and Bethel.
Then ſhuld that cruell butcher Doeg,1. Sam. 22 in killinge Ahimalech with LXXXV Prieſts or Leuites, and the whole towne of Nob, at the commandement of vngodlie kinge Saul,Mat. 2. They will make all theſe blāles (the papiſtes are …o impudēt) rather thē they will ſeme to offende. Mat. 27. hauehave bene preferred to the reſte of all his ſeruantes and ſouldiars. And the ſouldiars alſo of cruell Herode ſhuld be blameleſſe in murtherīg ād ſheading the bloude of ſo many infantes in Bethlehem at Herods commandement. Then ſhulde the wicked Iewes be gyltleſſe of Chriſtes deathe ād his Prophets, whom they conſented to murther by the parſuaſion of their Rulers. And the counterfayte Chriſtians this day, which euerie where (but eſpeciallie in our miſerable countrie) impriſon, famiſhe, murther, hange, and burne their owne countriemen, and deare children of God, at the commandement of furious Ieſabel, and her falſe Prieſtes and Prophetes, the blouddie Biſſhopps and ſhauelynges, ſhulde be giltleſſe in all their doinges. But all theſe doth God (who is a Ielious ād righteous God, and cannot abide his honor to be geuen to any other,Exod. 20. Pſalm 9. Gen. 4. nor ſuffer the bloude of the innocent longe to crie vntounto him for vengeance) condemne as blaſphemers, idolatres, and cruell murtherers: which ſaithe: Thou ſhalt hauehave no other Goddes but me. Thou ſhalt not kill. And if God dothe make this, diſobedience (as thou mayſt playnely ſee) what commandement of man can aulter his ſentence, before whom there is no obedience in euil thinges? Yea, if the whole multitude, from the hieſt to the loweſt, wolde agree and conſent to do euel,The commandemēt of the Prince ſhall not excuſe thee in euill doyng. yet muſte not thou followe them ſaith the Lorde. For if thou do (notwithſtanding the commandement of thy Prince, or example of all others) thou art with them a rebell, and a rebell agaynſt thy Lorde and God: from whoſe wrathe and heauie indignation, no man can defende thee in the dreadfull daie of his viſitacion, which is at hande.