How Superior Powers Ought to be Obeyed of their Subjects, Chapter 11
CHAP. XI.
It apperteyneth not onelyonly to the Magiſtrates and al oth…r inferior officers to ſee that their Princes be ſubiect to Gods Lawes, but to the comon people alſo: wherby the tyrannie of the Princes and rebellion of the ſubiects may be auoyded.
TO reſiſte euill and to mayntayne goodneſſe, to honor God truely and to expel idolatrie, eueryevery man will confeſſe to be a good and godly acte, ād cannot but highlie commende the workers therof, as men acceptable to God, and worthie members of a comon welthe: but when men cōſider the daungers and diſpleaſures, which commonly happen to ſuch, then is there great curteſie made who firſt ſhall take the enterpriſe in hand: and longe diſputations made whither it be their duetie or no: and to what ſortes of men it doth belong, as thogh any were exempted out of that nomber which do profeſſe the Name of God. If the ſuperior power be an idolat…er or a cruel tyrant ſuppreſsing true religion and murthering the Sainctes of God (as Ieſabel of England doth with all her rable of papiſtical Biſhopps, and ſhauelinges) who is ſo ignorant of God, or deſtitute of all humanitie or natural iudgment, that wil not aknowledge ſuch a one to be vnworthie the ſocietie of the godly and honeſt: muche leſſe to hauehave the auctoritie and rule ouer great nations and whole kingdoms?
And not with out cauſe. For by the Ciuile Lawes, a foole or idiot borne, and ſo proued, ſhall loſe his landes and inheritance wherunto he is borne, becauſe he is not able to vſe them a right: but eſpecially oght in no caſe to be ſuffered to hauehave the regiment of a whole nation or kingdome. And it is moſte certeyne that there is no ſuch euil can come to any comon welth by fooles and idiots, as dothe by the rage and furie of vngodly Rulers, maynteyners of idolatrie ād tyrannie. For follie hath comonly ioyned with it ſimplicitie,The gouuernemēt of fooles more tolerable then of tyrants. voyde of malice and eaſie to be ordered: but idolatrie and tyrānie reſēbleth more the nature of wilde beaſtes, cruell beares, ād ragīg lyōs, thē the cōdicion of mā. For ſimplicitie, they are repleniſhed with craftines▪ for louelove, they ſhew malice: and for patience, furious rage ād madneſſe and beinge borne as it were a comō plague to all men, cannot once ſtudie for the preſeruation of a fewe.
This beſides reaſon, experience teacheth all men to be moſte true, that it were better to hauehave anie foole, thē ſuch an vntamed beaſte to be ouer thē. And that ſuche being altogether with out God, oght to hauehave no auctoritie ouer the people of God, who by his worde requireth the contrarie as is moſte manifeſte. And yet to puniſhe, and depoſe ſuch a one according to the commandemēt of God,Deu. 17. there is none that thinketh it Lawfull: or at the leaſt will confeſſe it to appertayne vntounto them, either to do it them ſelues, or to ſee it done by others. As for the wicked counſellers, they are playne Gnatos and flatterers,Suche as onelye flatter the apptites of their prince. thinking their office to be applyed vntounto their kī ges and Quenes will, as thogh they had no charge of the whole Realme. And therfore will labour to cōpaſſe nothīge but that which their Princes luſt after, or may at the leaſt pleaſe them, not paſſing if the whole Realme do periſhe, ſo they maye obtayne their fauours. Suche, Achitophels deſerue to hauehave Achitophels rewarde, for their deuiliſhe coū ſelle with out merciemercy. And as it is with them, ſo is it with the reſte of all eſtates, as before hath bene touched. Neuertheleſſe, the matter is ſo euident vponupon their partes, that all will cōfeſſe that it chiefly belōgeth to inferior Magiſtrats to ſee a redreſſe in ſuch diſordres: and they thē ſelues can not well deny it.
But as touching the comon and ſymple people, they thinke them ſelues vtterly diſcharged, whither their Prince be godlie or vngodlye, wiſe or fooliſhe,The vaine excuſe of the cōmū people. a preſeruer of the comon welthe or ells a diſtroyer, all is one to them, they muſte be obedient, becauſe they are ignorant, and muſte be led them ſelues, not meete to leade others. And becauſe their doinges are counted tumultes and rebellion (except they be agreable to the commandmentes, decrees, and proceadinges of their ſuperior powers and Magiſtrates, and ſhal in doing the contrary be as rebells puniſhed) therfore of all others (ſay they) we hauehave leaſt to do, yea nothing at all withe the doinges of our Rulers. Yf they rule well, we ſhall fare the better: if they be vngodly they hauehave the more to anſwere for their vngodlyneſſe. What hauehave we to do with their matters? Thus do all ſortes of men from the higheſt to the loueſt ſlyppe their heades out of the coller: and as careles perſones not paſsing which end goeth forwarde, geueth the brydle wholie to their Rulers till deſtruction remediles ouerflowe all.
To the intent therfore that this ſimplicitie, ignorāce, and ſubiection of the inferior people, do not altogether blynde them, and cauſe them (as hitherto it hath bene proued almoſt in all places and countries) to ſuffer them ſelues like brute beaſtes rather then reaſonable creatures, to be led and drawen where ſo euer their Princes commandementes hauehave called: either to arme them ſelues agaynſt Chriſt their Sauiour in ouerthrowing the truthe of his Goſpel to bringe in Antichriſte and papiſtrie: or els to fyght agaynſt their owne brethern the ſeruātes of God, to robbe them, expel them out of their one howſes, poſſeſsions and countrie, to torment them and cruelly put them to death: as thoghe the cōmandement of the Prince coulde make that lawfull, which God forbiddeth as deteſtable:Ignorance can not excuſe the people. as thoghe they being made inſtruments to their Princes in executing vngodly tyrannie, ſhulde not be partakers likewiſe with thē of Gods vengeāce in the daye of his dreadfull viſitatiō, whē nether their ignorāce can excuſe, them, nether cōmandement of kinge or Prince defende thē, but they workinge wickedneſſe with their Rulers ſhall drinke of the ſame cup with them alſo.
To the intent (I ſaie) that they ſhulde be no more ſo blynded, nor runne headlonge (as they do) to their owne deſtruction: I hauehave thoght good moreouer and beſides that which hitherto hathe bene ſpoken in general (wherof notwithſtanding they might alſo gather what belongeth to them in their condicion and eſtate) to ſnewe vntounto them more eſpecially what may be demanded of comon people by Gods worde, and what the people alſo may lawfully deny to do by the ſame worde of God. Which as it oght to be permitted and preached to all men in general: ſo ſhulde it be the comon and onelyonly rule wherby to frame and ordre all mens liues and doinges.
And to auoyde all incomodities that are accuſtomed to happen in all comon welthes,Two extremities to be auoyded. To muche libertie is not to be permitted to the people. as wel vponupon the Magiſtrats parte as of the people, there are two extremities: wherof bothe muſte be warned. The firſt is, that the Magiſtrates permit not to their ſubiectes ouermuche libertie, leaſt therby they fall in to contempte and ſubiection of their people: wherof folowethe for the moſte parte, all kynde of diſſolutneſſe, ād carnall libertie, ſubuertiō of all good Lawes and ordres, alteracion of common welthes and policies, contempt of God and man: and to be ſhorte, all thinges turned to diſorder and confuſion. The ſeconde apparteyneth on the other parte, to the people,The libertie of the people. which oght not to ſuffer all power and libertie to be taken from them, and therby to become brute beaſtes, with out iudgmente and reaſon, thinking all thinges lawfull, which their Rulers do with out exceptiō, commāde them, be they neuer ſo farre from reaſon or godlyneſſe: as thoghe they were not reaſonable creatures, but brute beaſtes: as thoghe there were no difference betwixt bonde ſlaues, and free ſubiectes: and as thoghe they had no portiō or right at all in the coūtrie where they inhabite: but as they were altogether created of God to ſerue their kinges and gouernors like ſlaues, and not their kings & gouernors appoynted of God to preſerue his people, wher of they are but a portion and members, albeit they occupie the cheif roume ād office, not to bringe the reſt of the members in cōtempte and bondage, but to comforte them, defende them, and noriſhe them as members of the ſame bodie.
And as the people may be aſſured by Gods worde that this libertie apparteyneth to them, which becommeth members of one bodie and brethern,Deu. 17. Subiectes oght not to ſuffer thē ſelues to be made ſlaues. becauſe the Lorde God him ſelf (from whom kinges hauehave their auctoritie and power) calleth their ſubiectes and people their brethern, charging them in no caſe to lift them ſelues aboue them, but as brethern to rule in all humbleneſſe and louelove ouer them: euenſo, the people, if they ſuffer this right to be taken from them, which God of his ſinguler fauour hath graunted then are they an occaſiō that their kīges and Rulers are turned to tyrantes,1 Sam 8 and cruel oppreſſors, according as Samuel promiſed the people of Iſrael ſhulde come vponupon them, inſomuche as they had refuſed his gouernement, who ruled ouer them, in all iuſtice, and humbleneſſe, and in ſuch ſorte as no man coulde charge him with any crime. And therfore the Scriptures pronounce that they reiected not Samuel, but God him ſelf ī whoſe feare he ruled. This (ſaith Samuel) ſhal be the Lawe of the kīge, which ſhall rule ouer you. Your childrē ſhall he take to ſerue in his chariot, and to be his horſe men,The deſcrip…ion of a wicked kinge and tyrante. and they ſhall runne before his chariot, and he ſhall conſtitute alſo Captayns of a thouſand, and of fiue hundreth, and others to till his grownde, and to gather his harueſte, to make weapons for warre, and harneſſe for his chariots. Moreouer, he ſhall take your daughters to make his anoyntmēts, to ſerue his kitchin, and to be his clothiers: beſides this he ſhall take your fyeldes and your vineyardes, your beſte orchardes of oliues and geue to his ſeruaunts, and of your corne and vines ſhall he take the tenthes, and geue them to his Eunuches, and ſeruauntes: your ſeruauntes alſo and maydes and the chif of your youthe and your aſſes, ſhall he take to do his worke. And of your cattell ſhall he take the tenth, and you ſhall become his ſeruauntes: and you ſhall crye out that day in the ſight of your kinge whom you hauehave choſen, and the Lorde God will not heare you that day: and why? Bycauſe they had rather hauehave a kinge and Ruler of their owne appoyntment, then of the Lordes.
Wherfore to auoyde the daungers vponupon both partes,Both Magiſtrates and cōmōs oght to obey Gods Lawes. it is more then neceſſarie that bothe be ſubiecte to that Rule, and with all diligent care, labour to reteyne it, wherby both maye learne their duetie, and be conſtrayned iuſtly to execute the ſame. For when the comon people and ſubiectes hauehave ſo large libertie by the negligence of their Rulers, that cuſtomes and vnlawful vſages ſhall be preferred to Gods Lawes, and ſtatutes, and that to maynteyne the ſame cuſtomes, they care nothing if all other good Lawes, either of God or man, do periſhe: how is it poſsible without daungerous tumultes, and rebellion, to brynge them to any good ordre and reformation, except there be ſome comon, and approued Lawe, which verie nature, and the feare of God will teach them to reuerence, and obeye? As for example: amongs other cuſtomes which mayntayne idlenes, and ſerue the greedy appetite of the bellie (which all men are loth to forgo) how harde a thinge were it to bryng them frome their Sanctes dayes?kinge Edwarde de ſierous that God ſhuld hauehave had his due honour ſowght the aboliſhment of all Sainctes dayes. The aboliſhment wherof, godly king Edwarde in his tyme coulde not bryng to paſſe. So great was the nomber of Papiſtes in the Perlament houſe, which maīteyned thoſe ſuperſtitiouſe dayes, ſome bearīg the name of mē, ād ſome of womē, aſcrybīg that to the creatures of God, which apperteyneth to him alone, for as muche as eueryevery day is the Lordes worke, and oght to ſerue to his honour onelyonly. They hauehave nowe in tyme of papiſtrie, dayes of Peter and Paule, Marie,All dayes are the Lordes ād onelye appertayne vntounto him and Iohn, withe the reſte of the Apoſtles: they hauehave Georges daye, and katherines, Dunſtans day the coniurer, and Loye the ſmithe, with innumerable others, which maynteyne the idleneſſe of them and of their ſeruaunts contrarie to the ordinaunce of God,Sainctes days with the ſeruice appointed vntounto them oght by Gods worde to be aboliſhed. appoynting ſix dayes for their trauell, and the ſeuenth daye onelyonly to reſte, and that to the honoring of our Lorde God.
Alſo by what means may the people be drawen from the dayes of riote and bancketing, which they terme frindly feaſting and goodfelloweſhipp: as from Whitſontides dronkennes and ſurfet, Midſōmers ſhewes and vanities,How harde a thing it is to alter euil cuſtomes. Chriſtmas riote and bawdry, Shroftetweſdayes glottony, and Lents ſuperſtitious obſeruations, excepte by ſome Lawe of greater importance, the rude people be otherwiſe perſwaded? And what other Lawes are there able to bringe this to paſſe beſides the Lawes of God? Wherin if they be not inſtructed, it is impoſsible for any auctoritie or power to withholde them, with out great daunger and tumultes from ſuch kinde of diſordres and vnlawfull cuſtomes.
Therfore if thou be a Ruler and couete to hauehave the people obedient to thee in Gods feare,The means to breake euil cuſtome. this muſte be thy firſt and principall ſtudie to, procure that they may truely know God by the playne and diligent preaching of his worde, wherī if they be well inſtructed, there is no cuſtome ſo longe continued, no idleneſſe ſo longe vſed, no ſuperſticion ſo deeply rooted, which they will not gladly and peaceably for go at thy commandement: yea, there is nothing which is euill, that they can for ſhame ſtande in: nor any good and lawfull demande, that they will deny thee. By theſe means onelyonly ſhalt thou obtayne honour, maintayne thy right, winne the hartes of thy people, and hauehave them all obedient.
And as the Magiſtrates by this means, are ſure to finde obedience, and eſcape all rebellion, tumultes and diſordres amonges their ſubiectes: euenſo is there no other rule for the ſubiectes to eſcape the idolatrie, tyrannie, and oppreſsion of their ſuperiors, then in reteyning (as their chief poſſeſsion) the ſelf ſame Lawe and worde of God. Permitting rather all thinges wordlie to be taken from them, as landes, goodes, houſe, cōtrie, father, mother, wiffe, children, yea liffe it ſelf, then to be depriued by any means of that heauenly treaſure and precious perle,Mat. 13. for the which they muſt ſell althinges. Wherof to be fullie perſwaded, it is neceſſary to vnderſtande what maner of people you are.
Yf you be the people of God, and vnfayned Chriſtians, then muſte ye alſo knowe that the Lawe of God,what treaſures God hath committed to the charge of his people. and Chriſte your Sauiour, doth appertayne vntounto you: wherin, as without ſhame ād condemnation ye may not be ignorāt: euenſo no power, commandment, or threatninges, ſhulde cauſe you to departe from it, wherin onelyonly ſtandethe that comforte and ſaluation, which no creature can reſtore agayne vntounto you.
The heathen which knewe not God a right, but were idolatrers, yet made their religiō to hauehave the higheſt place in their comon welthes: as Ariſtotle writeth in his Politiques. In the name wherof they might demande any thinge of their kinges and Rulers, and they durſt not denye them: and might alſo with out offence deny all thinges which their Rulers demaunded contrarie to their religion. In ſo muche as this prouerbe was comon amongeſt all, Vſque ad Aras: meaning that agaynſt their religion (as they were perſwaded) they were bownde to no perſone: father, mother, frende, or gouernour: their louelove ād obedience towardes thē coulde ſtretch no further then to the Altars, that is, ſo farre as with obſeruing their religion, they might lawfullye performe.
Yf the Gentills then had their religion in ſuch honour and reuerence that agaynſt it (thoghe in dede it was meere ſuperſtition and idolatrie) they woulde acknowledge no obedience: in what eſtimation ſhulde Gods worde and the religion of our Sauiour Ieſus Chriſte be amongeſt vsus that profeſſe his Name, and are aſſured of his doctrine to be the vndouted trueth and power of God to ſaluacion of all beleuers?In what reuerence we oght to hauehave Gods worde. Yf the heathen kinges and Magiſtrates coulde cō pell their ſubiectes no farther then the Alters: ſhall any auctoritie or power compell vsus farther then God, and his anoynted our chief kinge, Lorde ād Maiſter? Let it be counted ſhame to vsus, that the ignorant Gentils ſhuld be founde more carefull and zelous in defending their ſuperſtition and manifeſte idolatrie, then we are in mayntayning the true worſhip of God and his heauenly wiſedome.
Yf we were Turkes, Saraſins, Iewes or papiſtes, which either knewe not God a right, or els denied his Sonne Ieſus: it were no great maruell if we were led after the luſtes of our vngodly Princes. For as our Maiſter teacheth, When the blynde leadeth the blynde,Mat. 15. bothe fall in to the diche. But if we will be taken for the people of God and his ſonnes by adoption in Chriſt Ieſus, then it behoueth vsus likewiſe to geue obediēce, principally to our Lorde and Maiſter, to our mightie God and moſte louinge Father, as Malachi the Prophet exhorteth.Mala. 1. The ſonne reuerenceth the father, and the ſeruaūt the maiſter: yf I be your Father (ſaith the Lorde) where is the honor that you geue me? Yf I be your Lorde and Maiſter where is my feare? Notinge vntounto vsus how it is in vayne to call him Father or Lorde, ſo long as we geue him not that honour and reuerence which he demandeth.
Alſo, if we will not be taken for blynde and ignorante perſones, then muſt we ſhewe forth this light by walking as becomethe the childrē of light,Ephe. 5. Iohn. 12. as the Apoſtle requirethe indifferently of all Gods children with out exceptiō, or excuſe either of guide or Ruler. For the blyndneſſe of our guide, whither he be of the Cleargie or Laytie may be no excuſe to vsus, if in folowing him we fall and periſhe: it is our owne faute, and we muſt beare our owne iudgment. For Chriſte hereof admoniſheth vsus:Mat 15. Let thē a lone (ſaithe he) for they are blind guides, and leaders of the blynd. And agayne,Mat. 23. accordinge to their workes, ſee ye do not.
Yf thou hauynge ſight, had appoynted to thee a blynde guide, wouldeſte thou folowe him into a daungerouſe pit or deepe water, wherin both might periſhe becauſe he was thy guide? Then truely mighteſt thou be iudged of all men worſe then either oxe or aſſe, or any other vnreaſonable beaſte, whiche will not be driuē in ſuch places, as to their outwarde ſēſes appeare daūgerous.
Nature onelyonly teacheth all creatures this, to flie frome thoſe daungers that ſhulde hurte them: and to deſier all thinges that do them good.Nature teacheth to flee hurtful thinges And when God hath made this comon to all beaſtes, ād inferior creatures, paynefully to ſeeke their preſeruation: hathe he denied the ſame to man, whome aboue all others he will hauehave preſerued?God hath created all thinges for mans commodite For whoſe preſeruation chieflie he hath not onelyonly created all thīges and preſcribed his Lawes and commandements to prohibet murther, and eueryevery other thinge tendinge to his deſtruction: but alſo to ſhewe the abundance of his mercies, ſpared not his dearelye belouid Sonne, but gaue him to the cruell death of the Croſſe, that man might hauehave full ſaluation, not onelyonly here in this world, but euerlaſtingly in the worlde to come.
Wherfore, if he tender vsus ſo muche, as to ſeeke by all meās poſsible our liffe and preſeruation, then muſt it likewiſe followe, that he hath conſtitute no lawes, or ordinances to our deſtruction, ſo longe as we ſhall be founde obedient vntounto them. Then is there no power that ruleth accordinge to theſe lawes, which either can or will cōmande vsus anie thī ge, tēdinge to our deſtructiō. But if anie ſo do by Gods permiſsion becauſe of our ſynnes,Tobi. 3. Eſai. 3. ād rebellion towardes him (for which cauſe onelie he ſuffreth wicked Princes to be our Gouernours) it is (deare brethren) to drawe vsus to repentaunce, and knowledge of our ſynnes, and not that we ſhulde forſake the Lawes of our God, and to contynew in our wonted rebellion, by yelding to the vngodlie commandments of wicked men.