How Superior Powers Ought to be Obeyed of their Subjects, Chapter 9
CHAP. IX.
Anſwers to the contrarie obiections of ſuch as teache all maner of obedience to Magiſtrats to be lawful, taken forthe of the New Teſtament.
BVt for as muche as there is nothing ſo manifeſt and true, which is not either obſcured vtterlie by contrary reaſons of mans brayne, or ells diſcredited by other places of Scripture wrōgfully vnderſtāde and applyed by many: I hauehave here thoght expedient before I proceade anie further, for the better eſtabliſhing of the trueth, to anſwer and ſatiſfie, ſo far as ſhal pleaſe God to geue vntounto me, all ſuche reaſons, auctorities, and Scriptures, as are aleadged to the contrarie: to the intent that we may not onlye ſee the trueth, and ſo be ſtyrred to imbrace it, but alſo may eſpie the falſehod, ād learne to auoyde it.
And becauſe amongeſt all other auctorities ād reaſōs, there is none of greater force thē that which is wryten in the Epiſtle of S.Rom. 13. Paul to the Romains: we will firſte of all others begin with it.The firſte obiection. Let euerie ſoule (ſaith he) ſubmitt him ſelf to the auctoritie of the higher powers: for there is no power but of God, and the powers that be, are ordeyned of God. Who ſoeuer therfore reſiſteth power, reſiſteth the ordinance of God: and they that reſiſt, ſhal receaue vntounto them ſelues damnation. Here (ſay they) is a general doctrine affirmed by the Apoſtle, that eueryevery man (none excepted) muſt be ſubiecte to ſuperiour powers: and if eueryevery man muſte be ſubiect, none oght to diſobey.
Beſides this, beholde the Apoſtle doth not barely affirme this propoſitiō, ſayīg: EueryEvery perſon (for that he meanethe by eueryevery ſoule) muſt be ſubiecte to the Magiſtrates and Rulers, of what condition ſo euer he be, but proueth the ſame with a moſte ſure argument gathered of the ordinance of God▪ becauſe there is no power but of God. And therfore to reſiſte powers, is to reſiſte God him ſelf, whoſe ordinance it is. And not contented with one reaſon, he confirmeth the ſame with a nother depending of Gods puniſhments, which he hath appoynted for all them that reſiſte, which is, to receaue to them ſelues damnation for their tranſgreſsiō: ſo that they cōclude, that it is not onelyonly Paules auctoritie that maketh all men ſubiecte to their ſuperiours (which notwithſtanding were ſufficient, being the Apoſtle of Chriſte) but alſo the ſame is by good and ſtronge reaſons confirmed.
AnſwereIn anſwering to this obiection, I will not longe holde you in rēdring the cauſe,The cauſe wherfore the Apoſtle was moued thus to write. which as we may probably gether mouid the Apoſtle to write this to the Romains cōcerning obedience to their ſuperiours: but in few wordes touche ſo muche as ſeemeth neceſſarie. It may apeare very credible (which ſome Godlie and learned do wryte) that amōgeſt the Romayns, after they had receaued the Goſpel, there were many vnderunder that name, which woulde be deliuered from all ſubiection: thinking the office of Magiſtrates nomore neceſſarie to them that profeſſed Chriſte: as do this day the Anabaptiſts and Libertins.Anabaptiſts. Libertins Others, who had bene once freed from tribute and cuſtome paying, to ſtrange Magiſtrates, woulde therat take an occaſion by preaching of the Goſpell to paye no more tribute to their ſuperiours. Such were diuers of the Iewes,Denyars of tribute who coūted it for abōdage. And that kīde of ſecte was rayſed vp euen in Chriſtes dayes, as appeareth whē the Phariſies ſent their diſciples with Herodes ſeruātes to knowe his iudgment, whither it were lawful for them to paye tribute to Caeſar or no.Mat. 22 And in the Actes, Gamaliel maketh mention of one Iudas Galilaeus,Act. 5. which was autor of that ſecte, and moued muche trouble amōgeſt the people, ſayng: It was not lawful to paye tribute. By theſe and ſuche like opinions, the Apoſtle (perceauing the office of Magiſtrates to come in to contempte, and men to eſteme it not lawful, which God him ſelf ordeyned in defence of his religion and Ciuile policie (was moued to wryte as is before mencioned▪ exhorting all men to eſteme the office of Magiſtrates as Gods ordinance, and to obeye them whom God had appoynted Rulers ouer them.
Then as the Apoſtle wryteth we confeſſe, and ſo muche as he ſpeaketh we graūte, that is, that all men are bownd …o obey ſuch Magiſtrates, whome God …athe ordeyned ouer vsus lawfully according to his worde, which rule in his feare according to their office, as God hathe appoynted. For thogh the Apoſtle ſaith: There is no power but of God: yet doth he not here meane anie other-powers, but ſuch as are orderly and lawfullie inſtitute of God. Ether els ſhulde he approue all tyranny and oppreſsion, which cometh to anie commonwelth by means of wicked and vngodlie Rulers, which are to be called rightlie diſorders, and ſubuerſions in comon welthes, and not Gods ordinaunce. For he neuer ordeyned anie lawes to approue, but to reproue and puniſhe tyrantes, idolaters,we may reſiſte tyrantes and yet not Godes ordinance. papiſtes and oppreſſors. Then when they are ſuche, they are not Gods ordinaunce. And in diſobeying and reſiſting ſuch, we do not reſiſte Gods ordinaūce, but Satā, and our ſynne, which is the cauſe of ſuch. Or els, if we ſhall ſo conclude with the wordes of the Apoſtle,By the papiſtes gatherīg. Satan oght not to be reſiſted. that all powers what ſo euer they be muſt be obeyed and not reſiſted, then muſt we confeſſe alſo, that Satan and all his infernall powers are to be obeyed. Why? becauſe they are powers and hauehave their powers alſo of God,Iob 12. Iam. 4 which cannot touche man any farther then God permitteth. But S. Iames geuethe vsus, contrarie commandement, ſaing: Reſiſte the deuel and he will flee awaye from you.
And that the Apoſtle Paule dothe ſo reſtrayne his wordes to all lawfull powers, we nede not to ſeke far of. For in the ſelf ſame Chap.The proffe of this anſwere. after he dothe expounde his mynde: that is, what powers and Magiſtrates he meaneth: Such (ſaith he) as if thou doeſt well, thou nedeſte not to feare, but if thou doeſt euel. And agayne wilt thou be out of feare of the power? Do wel then: and ſo ſhalt thou be prayſed of the ſame. For he is the miniſter of God for thy welthe. But if thou doeſt euill, feare: for he beareth not the ſworde for noght: for he is the miniſter of God, to take vengeance of them that do euill &c. Whereby we may playnly vnderſtāde, that althoghe, he ſaithe, There is no power but of God: yet he meaneth ſuche power as is his ordināce and lawfull: whoſe office ſtādeth in theſe two poyntes, to defēd the good, and to puniſhe the euel: not to be feared for wel doing, but for euil, to whom the ſworde is geuen for that purpoſe. And to ſuch, with the Apoſtle we graūt alſo, that eueryevery perſone muſt be ſubiecte ād obedient:The papiſts argument is fully anſwered for they are Gods ordinaunce. And to diſobey or reſiſte ſuch, is to diſobey and reſiſte God him ſelf. And therfore do deſerue iuſtlie to receaue Gods puniſhment, which, as the Apoſtle threatneth, is damnation. And this makethe nothing agaynſt our former ſentence, but rather confirmeth the ſame: approuīng no obedience but that which is lawful, that is to ſay, according to Gods appoyntment and ordinance, as doth more euidētly appere in his wordes folowing: partly in that he demaundeth obedience to ſuch for conſcience ſake, and not for feare of vengeance onelyonly. As thogh he would ſaye: ſo farre is it from reaſon and Gods worde that any man ſhulde diſobey or contemne the Magiſtrates, ordeyned by God to puniſhe vice and mantayne vertue, that he nedeth no other to reproue him of euil in ſo doing, then his owne propre cōſcience, which will (iuſtly examined) teache him how Gods ordinance oght to be reuerenced, eſpecially ſeruing to the preſeruation of the people, in ſuppreſſing wickedneſſe, and promoting Godlyneſſe.
For that cauſe he willeth after to paye their tribute, not to eueryevery man that will demande (for vnlawful demandes may be lawfully denied) but to whome tribute belongeth, cuſtome to whom cuſtome, feare to whom feare, and honour to whom honour is due.
Obedience then he requireth of all mē, tribute alſo, cuſtome, feare,Obedience is cōmaunded to all men: but yet vnderunder cōdition. and honor: but vnderunder this condition of iuſtice and aequitie, to render theſe dueties to them that hauehave iuſte title thereūto. And who are they, but (as I ſayed before) ſuch as God hath appoynted to rule ouer vsus in his feare, for our profit, and preſeruation of the comon welthe?
To this alſo dothe the ſayng of S.The ſeconde obiectiō ād anſwere 1. Pet. 2 Peter wel agree, thoghe it be broght in of the other partie to proue the contrary: Submit your ſelues to eueryevery ordinaūce of mā for the Lordes ſake: whither it be to kīge as to the chief, or vntounto Rulers as vntounto them that are ſent of him, for the puniſhment of euel doers, and the prayſe of thē that do well. Beholde how Peter here nether diſſenteth from him ſelf in his anſwere before to the Cōcile, nor here diſagreeth from Paule, willīg obedience to kinges and inferior Rulers: not to all, but to ſuch as are appoynted to puniſhe euill doers, and prayſe the contrary: and to diſobey ſuch, muſte nedes be condemned for wicked and vngodlie rebelliō. For ſuche there were as maye playnly appere by. S. Peters wordes folowing, whiche vnderunder the pretence of libertie woulde couer and cloke their malice. And this the Apoſtle forbiddeth in all maner of ſubiectes, and iuſtlye.
The thyrde obiection and anſwere.But you will ſaye, the wordes of Peter folowing concerning the obedience of ſeruantes to Maiſters, dothe charge vsus farther then with godlie Rulers, and ſuch as rule according to their office. For to ſeruantes he writeth on this wiſe. Seruantes obeye your Maiſters with all feare, not onelyonly if they be good and curteous, but alſo thogh they be frowarde:foreign for ſo the greke worde dothe ſignifie, a cōbrous, frowarde, or a perſone harde to pleaſe and ſelfe willy. Wherof they will conclude, that Peter commandeth obedience to all kinde of perſones, good and bad: what ſo euer they commande muſt be done. and why? becauſe he ſo chargeth ſeruants to obey their maiſters.
Neuertheles this is to be obſerued in reading the wordes of Peter (as alſo in all the holy Scriptures) that we muſt ſo take them as they agree with him ſelf, and not agaynſt him.Anſwere. For the Spirit of God changeth not his meaning: but what he ſaithe once, he ſaythe for euer. Saint Peter here ſeemeth to preuent the obiection which ſeruantes (deſierous of libertie) might hauehave obiected, being willed to obey their Maiſters: as thoghe he would ſaye: I am not ignorant that there are many Maiſters trobleſome, frowarde, and importune ouer you:Of what maner of maiſters Peter ſpeaketh. which are not ſo gentle and curteous towardes you as becomethe them: well: that is their faut and infirmitie, which you muſt for Chriſtes ſake, whom you profeſſe, patiently ſuſtayne and beare. For thogh your Maiſters be roughe or frowarde (he ſaith not wicked and vngodly) that is no cauſe why ye ſhuld not faithfully ſerue them for the tyme of your ſeruitude, ſo longe as they will nothing of you, but that which is good and godlie.
Then the mynde of S. Peter is that the ſhreudneſſe or frowardnes of Maiſters, is no lawful or iuſt occaſion why the ſeruantes ſhulde be diſobediēt. And as this is the verie meaning of the Apoſtle in that place ſo is it not like that he would write contrarie to him ſelf, when he ſayed:Act. 4. God oght rather to be obeyed then man. Nether can he be iudged contrary to the Apoſtle Paul,The true knot of obedience. Ephe. 6. who bindeth vp all lawful obediēce whith this knot, In the Lorde: ſpeaking vntounto childrē, ād exhortyng thē to obeye their fathers & mothers. But how? In the Lorde ſaith he. And why? For that is iuſt. Then if Paule charge not children with further obedience to their parentes, then in the Lorde, to whom principallie they are by Gods commandement and nature bounde, will Peter bynde ſeruantes to their Maiſters anie further thē in the Lorde? And if it be iuſte obedience onlie which is in the Lorde: can ther be any lawful obediēce agaynſt him, either of childrē towardes ther parētes, ſeruātes towardes their Maiſters,God is our chief Father, Lorde and maiſter. or ſubiectes towardes their Rulers or Magiſtrates? No, God is the firſt and principal Father, Maiſter ād Lorde, to whō firſte obedience muſte be geuen as he doth demāde: and to others in him, and for him onelyonly, as we were taught at the beginning.
And that S. Peter had onelyonly reſpecte to the rough condicions of Maiſters, and not to their vnlawful commandement agaynſt God and their conſcience (which they are bownde to do for no mans pleaſure) the wordes do playnelie witneſſe. For this is thākes worthye (ſaithe he) if a man for conſcience towardes God indure grief, ſuffring wongfully. For what prayſe is it, if when ye be buffeted for your faults, ye take it patientlye? &c. Then ye ſee the meanyng of S. Peter is not to make vsus ſubiecte to anie euill or vngodlie commādementes, but to perſuade all ſeruantes not to caſt of their duetie, during the tyme of their ſeruitude,S Peter approueth not frowarde maiſters. notwithſtāding they be roughlie dealt with all of their Maiſters, which thing is not ſpoken here of S. Peter to incourage or mayntayne frowarde Maſters in their frowardnes, nor yet to forbid the ſeruantes which feare God to ſeke after lawful remedie at the hādes of ſuperior powers, who for that cauſe are ordeyned to ſee iuſtice adminiſtred to all ſortes of mē,Seruantes oppreſſed may ſeke lawfull remedy againſt their maiſters. as well to ſeruantes as others: but that they ſhulde not thīke the ſharpneſſe of their Maiſters to be a cauſe ſufficiēt to free them from doing their duetie vpō the othér parte.
In like caſe may we conclude of Princes ād Magiſtrats,How far wicked Princes may be obeyed. thogh they be rough and frowarde: yea, thoghe before God they are wicked, vngodlie, and reprobate perſons (as was Saule) yet ſo longe as their wikedneſſe braſteth not out manifeſtly agaynſt God, ād his Lawes, but outwardly will ſee them obſerued and kept of others, puniſhing the tranſgreſſors, and defending the innocent: ſo longe are we bounde to render vntounto ſuch, obedience, as to euill and roughe Maiſters: becauſe we may not take Gods office in hande to iudge of the harte any farther then their outwarde deedes do geue manifeſt teſtimony. Otherwiſe, if without feare they tranſgreſſe Gods Lawes them ſelues and cōmande others to do the like, then hauehave they loſt that honor and obedience which otherwiſe their ſubiectes did owe vntounto them: and oght no more to be taken for Magiſtrates: but puniſhed as priuate trāſgreſſors, as after I hauehave promiſed to proue.
Here vntounto they adde the ſaying of our Sauiour Ieſus Chriſte to Peter,The fourth obiection. Mat. 26. Ioh. 18. which bad him put vp his ſworde, after he had ſtrickē the ſeruāt of the high Prieſt, and cut of his eare: not mynding by the ſworde to make reſiſtance. Wherevpon they gather that althogh it be lawful in doctrine and preaching for the ſeruants of God to withſtād and reproue the enimies, as Chriſt him ſelf and his Apoſtles did: yet it is not permitted to do the ſame by anie outwarde or bodely force. For thē as Chriſt anſwered, he might hauehave obtayend of his Father 12. Legions of Angels for his defence.
To this we ſhall ſone anſwere,Anſwere. if we conſider who ſpake this, to whom, and for what cauſe it was ſpokē. Which circumſtances well waied, geue a great light to all like facts and ſayinges. Firſt we muſt diligently conſider the office of our Sauiour Ieſus Chriſte, which as it was in all poyntes ſpirituall, aſwell concerning his kingdome which he himſelf affirmeth not to be of this worlde, as his Prieſthod and Prophecie: euen ſo for his owne parte,Ioh 18. coulde he vſe no temporal force or power for the accompleſhment of the ſame, becauſe he denieth that he either came to raigne in this worlde, or ells to be a iudge therin: as he anſwered the man, which would hauehave had him to comande his brother to deuide the landes bewixt them, ſayng: Man,Luk 12. who made me a iudge or deuider ouer you? And being demanded to geue iudgment agaynſt the woman taken in adultrie,Ioh. …. he woulde not take that office vponupon him, but ſayd vntounto the woman, when her accuſers were gone: Nether do I condemne thee: go thy waye, and ſynne no more.
why Chriſt vſed not the d…f…nce of the temporal power.Thus as concerning Chriſtes owne perſone, who had all thinges and powers both in heauen and in earth at his comandement, it is euident that he woulde vſe no temporal power agaynſt his enimies: for that he was not therwith charged. Which exāple taketh not waye the office or duetie of ſuch as are charged with the tēporall ſworde, to vſe it in defence chieflye of Gods glorye, and the preſeruation of thoſe that are vnderunder them.
Secondly why he forbad Peter alſo,Why Peter was forbyd to vſe the ſworde. and in him all the reſte of the Apoſtles, we can not be ignorant. For who knoweth not that the Apoſtles were witneſſes of Ieſus Chriſte choſen forthe of the worlde (as S.Act 1. Ioh … Iohn ſaithe) not to defende their Maiſter by the temporall ſworde (for that were to vſurpe vponupon another mans office, not apperteyninge to th…m) to whom onelie the ſpirituall ſworde was comitted, to fight manfullie with it agaynſt the worlde,Epheſ. …. Hebr 4. Satan and all ſpirituall powers. For as the Apoſtle ſaith: Thoghe we walke compaſſed with the fleſhe,2 Cor. 1…. yet do we not warre fleſhlie. For the weapōs of our warrfare are not carnall thinges, but ſtronge by the power of God to caſt downe holdes: wherwith we ouerthrowe imaginatiōs of eueryevery high thinge that is exalted agaynſt the knowlege of God, and bringe in to captiuitie eueryevery thoght to the obediēce of Chriſte. Wherfore, ſeīg the office of the Apoſtles alſo is ſpirituall, as their Maiſters was: and had onelyonly ſpirituall weapons to vſe in the defence of the Goſpell, wherof they were miniſters: it is not good reaſon to conclude their purpoſe,The abſurdite of this reaſon. that Magiſtrates and other inferior officers, oght not to vſe the temporall ſworde in defenſe of religion: becauſe Chriſte woulde not ſuffer Peter to fight with the temporall ſworde. But rather as Chriſte requireth of Peter and of all the reſt, the faithfull vſe of the ſpirituall ſworde, where with they were charged, or ells they ſhulde be ſubiecte to malediction and iudgmēt: For wo be to me (ſaith Paule) if I preache not:1. Cor. 9. As the preachers are charged to vſe the ſpiritual ſworde, ſo are the Magiſtrats bonde to ſet forthe Gods glorie poral ſworde. euēſo may not they eſcape iudgment ād the curſe of God, which vſe not the temporall ſworde cōmitted vntounto them with all indeuour in the defence of Gods glorie and his Church, wherewith eueryevery man is charged, according to his vocation and power, none except.
To be ſhorte, if our Sauiour Chriſt ſhulde, as he might by his power, hauehave withſtand the Iewes that came to apprehend him and put him to death, how ſhuld he hauehave dronken of that cup which his Father had geuen him? That is, how ſhulde he by his deathe and paſsion hauehave redemed vsus,Rom. 5. Iohn. 10. for which cauſe he came in to the worlde: not to hauehave his liffe takē from him agaynſt his will, but willinglie to lay it downe for all.
Then we ſee that there is nothing in this ſaying of Chriſte to Peter, which can condemne lawfull reſiſting of vngodlie Rulers in their vngodly commandementes. For thogh it was profitable to all men that Chriſt without any reſiſtance ſhulde be crucified, being the ſacrifice appoynted of God the Father to ſaluation: yet is it not therfore lawfull for the inferior officers, or permitted to the ſubiectes, to ſuffre the blaſphemie and oppreſsion of their ſuperiors to ouerflow their whole countrie and nation, when both power and means is geuen vntounto them lawfully to withſtand it, and they by their profeſſion and office are no leſſe bounde to put it in execution.