How Superior Powers Ought To Be Obeyed By Their Subjects: And Wherein They May Lawfully By God's Word Be Disobeyed And Resisted.
Wherein also is declared the cause of all this present misery in England, and the only way to remedy the same.
By Christopher Goodman, Geneva, 1558
This modern edition by Patrick S. Poole from the 1558 edition.
The Lord has brought upon them a nation from a far country,
an imprudent nation and of a strange language. Deuteronomy 28,
Baruch 4
Contents:
Dedicatory Epistle By William Whittingham
Chapter I. To whom this answer was given, and upon what occasion; How ugly the malice of the Jews prevailed against the Apostles, in seeking to stop the Gospel by their crafty fetches and chastisements.
Chapter II. How the Papist church and councils cannot but err, and how they being compared to the Jews, are no less deniers and blasphemers of Christ, then the Jews.
Chapter III. What inconvenience would have come to the Church of God, if the Apostles had obeyed the commandment of the Council, and what evils have come lately upon England through the preaching of unlawful obedience and yielding to ungodly rulers.
Chapter IV. The truth of this answer was so sensible, that the very adversaries could not withstand it.
Chapter V. To obey man in anything against God, is unlawful and plain disobedience.
Chapter VI. How it is not enough to deny wicked commandments of all kinds of rulers, except we withstand them also, every man according to his vocation, in doing the contrary.
Chapter VII. All men are bound to follow the like example, as well as the Apostles and Daniel, of whatsoever estate and condition they be.
Chapter VIII. The conclusion of these two parts with a further declaration of the same, that it is both lawful and necessary some times to disobey and also to resist ungodly magistrates and wherein.
Chapter IX. Answers to the contrary objections of such as teach all manner of obedience to Magistrates to be lawful, taken from the New Testament.
Chapter X. Objections out of the Old Testament, and answers to the same.
Chapter XI. It appertains not only to the magistrates and all other inferior officers to see that their princes are subject to God's Laws, but to the common people also: whereby the tyranny of the princes and rebellion of the subjects may be avoided.
Chapter XII. How much the common people owe to God for His benefits received, what obedience He requires, how far they are charged, what things they have promised, and how ignorance may not excuse them.
Chapter XIII. The readiness of the people to defend idolatry, superstition, and earthly commodities: and their slothfulness in maintaining the contrary. How they are charged to see the Laws of God kept, and the transgression of the same punished, if their rulers do neglect them. And that they may lawfully punish their magistrates as private persons transgressing the Lord's precepts.
Chapter XIV. This is no doctrine of rebellion, but the only doctrine of peace and means to enjoy quietly the blessings of God, which ought not to be wished for only by the people, but carefully sought for also.
Chapter XV. What remedy or counsel is left, to the poor
and afflicted servants of God, at what time they are destitute
of all outward means and support of men.
William Whittingham to all those that love to know the truth and follow it: Grace and Peace.
Ignorance, the mother of error and professed enemy to God's truth, has two daughters by whose flatteries and subtle practices she blinds men's eyes, obscures the truth, and withdraws us from the way of knowledge: Custom and Negligence. Whereof the first so bewitches us, that although we wallow and wade in dark blindness, yet as it were by dreaming we seem to walk in the bright sun shining: so that Custom and company may far sooner draw us to perdition, then Truth and Reason brings us to the understanding of our error. The other being a domestic servant and well acquainted with our manners, by crafty flattery does overcome us. For the flesh is proud and swells against God, she glories in her own wisdom, she loves her own counsel, she delights in her own imagination and policy: and although we know that slothful Negligence is an impediment and block in our nature to stop us from Truth: yet willingly we give place to her flattering persuasions, and suffer her to train us to willful destruction. So that between Custom and Negligence we rather hold with damnable Ignorance, and wish to be plunged into abominable errors, then by diligence to know our duty to God, and what He requires of us to do towards our neighbor. Then if we would avoid these evils, we must love and embrace the contrary virtues: and if Custom is wicked and withholds us from God, we must speedily reject her and cleave unto God: and if Negligence has nuzzled us into the den of Ignorance, we must purchase by diligence to profit in the school of knowledge. For the achieving whereof (when Mr. Christopher Goodman, one of our ministers, according to the course of the text, expounded both faithfully and comfortably this place of the Acts of the Apostles: Judge whether it be just before God to obey you rather then God [ Acts 4:19] ) certainly learned and godly men most instantly, and at sundry times required him to dilate more at large that his sermon, and to suffer it to be printed, that not only we here present, but our brethren in England and other places might be persuaded in the truth of that doctrine concerning obedience to the magistrate, and so glorify God with us. Which request he admitted not easily, until at length well weighing how many perished in their ignorance for lack of means to attain to the knowledge of the truth: and also conferring his articles and chief proportions with the best learned men in these parts (who approved them) he consented to enlarge the said sermon and so to print it, as a token of his duty and good affection toward the Church of God: and then if it were thought good to the judgment of the godly, to translate the same into other languages that the profit thereof might be more universal. There is no doubt but many overcome with old Custom, or yielding to negligent Slothfulness will either deny this profitable work, or neglect it. For evil Custom delighting in Ignorance will straight away fly to her wonted argument: What is this new doctrine? And where does it come from [ Acts 17:19] ? Negligence on the other part cries maliciously: We have books enough: what we need yet to be set to school? Thus Satan with subtle subtlety deludes the world, keeping his ever so fast ties in the bands of blind Ignorance, that they can neither stir hand nor foot: they are blind and cannot see what is good: and though it be offered, yet are they invincible and cannot feel it. The truth of God's word is to them most odious: but man's dreams and devil's doctrines are in great estimation and reverence. Their false prophets and papist priests have so charmed them, that Ignorance is held for knowledge, error for truth, superstition for religion, disobedience for obedience, the Mass for the Lord's Supper, Purgatory for Christ's Blood, works for faith, Belial for God, and as St. Paul said, If they bring you into slavery, you endure it [ 2 Corinthians 11:20] : if they devour you, you suffer it: if they spoil you of your goods, you are content: if they prefer themselves and thrust you down, you forbear it: if they smite you on the face, yet you can sustain it. And thus the children of Satan had rather rot in their barbarous ignorance, then submitting themselves to the mercies of God, aspire to the perfect understanding of His heavenly will revealed to us by His word. But you, the son of God, show your duty and love towards your heavenly Father, endeavor to know His will, declare your affection towards His Scriptures, be zealous of His glory, reverence His ministers, and receive thankfully His graces given to His Church by them. Prove diligently and try by the touchstone those who speak the words of God in pure simplicity as in God's presence, and who chop and change the same, making merchandise thereof to traffic according to man's pleasure [ 2 Corinthians 2:17] . Neither do we desire only that you should be persuaded in the truth because we ourselves so believe: but we exhort you, that as the Samaritans did not only believe in our Savior Christ because of the woman's report which brought the news [ John 4:29-30] , but for as much as they themselves heard Him, and knew that Christ was the Savior of the world: so then you shall well examine these things by the rule of God's word, you would not so much by our report as by your own judgment and knowledge credit the truth. Remembering that the worthy people of Berea [ Acts 17:10-15] were commended by the Holy Ghost, because they tried by God's word whether the minister's preaching agreed with the same or not. Seeing then by these examples we are bound to seek the will of God manifested unto us in His Scriptures, what excuse shall we allege for our pretended ignorance? Behold here you hear the Eternal speaking by His minister, in whose mouth He has put His word, and whose lips must keep the Law and the understanding thereof, as the Prophet Malachi writhed. [ Malachi 2:7] Beware therefore, that you neglect not him that brings the word of God, but quickly give ear and obey. For if you desire to know your duty to your prince, and his charge likewise over you, read this book and you shall well understand both: If you wish for Christian liberty, come and see how it may easily be had: If you would love God above man, here you shall know how to obey God rather then men. Let the Apostles of Christ here be your school masters, and then the more you learn: the less occasion shall you have to repent. Obedience is necessary where God is glorified, but if God is dishonored, your obedience is abominable in the sight of God, be it never so beautiful in man's eyes. God's word is our guide to lead us in our doings: when it commands us to obey God, we must disobey man to the contrary: for no man can serve two masters: and when our heavenly master commands obedience to man, it is ever to be understood, in the Lord. So that obedience to God's Laws by disobeying man's wicked laws is very commendable, but to disobey God for any duty to man is all together damnable: as in the discourse of this book you shall fully be assured, if God opens your eyes to see the truth, and moves your heart to embrace it. The Spirit of God, which is the schoolmaster to lead us into all truth, lighten your hearts, give you minds to understand, and courage to execute His holy will, to the setting forth of Christ's Kingdom, the profit of His Church, and confusion of Satan's power and Antichrist's. Amen
From Geneva this First of January, 1558
As there is nothing to be compared to true obedience, in preserving the commonwealth of towns, cities, and kingdoms: or in maintaining true religion, Christian peace and concord (for thereby every man if instructed how to render unto God His due honor and glory: and to man that, which his office requires). Even so is there nothing more hateful to God, neither more harmful to man, then to be so bewitched with Satan's false illusions, that they are not able to put difference between obedience and disobedience: but as men without all judgment and natural sense, take the one for the other, being in themselves plainly contrary, which is the only cause of all disorder and lamentable confusion, wherewith the whole world is both this day, and has been also from the beginning, most miserably defaced and oppressed. For when vile man, replenished with pride, vain glory, and gross ignorance, will measure obedience with the crooked line of his own corrupt judgment, and not with the infallible truth of God's holy word, he must prefer his own decrees, fantasies, and ordinances, to the comfortable laws and lively precepts of God his Creator. Then in place of justice, he receives injustice; for right, wrong; for virtue, vice; for law, will; for love, hatred; for truth, falsehood; for plain dealing, dissimulation; for religion, superstition; for true worship, detestable idolatry: and to be short, for God, Satan; for Christ, Antichrist, and with him such plagues of God, and disorder among men, as are this day set before out eyes to behold in all places throughout the universal world, and have been likewise even from the beginning. When Adam was placed in Paradise [ Genesis 3] , being a creature most perfect, and abounding in all wisdom and heavenly knowledge, and would at the persuasion of his wise measure obedience rather by his own reason, then by the word and sentence of God before pronounced: behold, he was not only spoiled of wisdom and knowledge, becoming a very fool, in comparison of that, which he was before: but also suddenly destitute of all other singular gifts, as of innocence, and immortality, was confounded at the voice of the Lord, ashamed at his own nakedness, and felt the dreadful indignation and curse of God, which he had procured, not only to himself, but brought the same also upon all his posterity after him. When the whole world was so corrupted in their own ways in the days of faithful Noah, no regard was at all to the obedience of the living Lord, nor yet to the godly admonitions of just Noah: but every man was drowned in his own lusts, that the space of a hundred and twenty years was not sufficient to move them to repentance [ Genesis 6 and 7] . And therefore could they not escape the strange and horrible judgment of God, which immediately followed after most justly. And although in that wicked generation abounded all kind of wickedness, as well against God as man, in so much as the earth then might be thought of as a very hell, yet from whence proceeds all this rebellion against God's mighty majesty, but only for that they measured all things after their own corrupt reason, and not by His holy laws and precepts? Which they had now received from their forefathers, heard of Noah, yea, and had them engrafted naturally in their hearts. The reprobation whereof might easily be deduced from all ages even to our time by innumerable and evident examples, if it were needful in so plain a matter [Romans 1:24-32] . For who is so blind that may so see how man shows his rebellion, never so much, as when he would be most obedient in his own sight and judgment? Not measuring the same by the straight line and true touchstone, which is the Law and word of God, but suffering himself to be led by his own corrupt judgment and affections.
This turned the Wisdom of the Gentiles into mere foolishness, inventing shameful idolatry for true worship, as the Apostle witnesses [ Romans 1:25] .
This blinded the Jews with hypocrisy and cloaked holiness, making the Law of the living Lord give place to their invented traditions by man [ Matthew 15:1-20] . From out of the stinking puddle of man's brain have issued forth so great diversity of opinions and dangerous heresies, wherewith the Church of God has been at all times horribly tormented. Finally, from hence has Antichrist filled his pestilent cup of all sorts of deadly poison, whereof he has made the whole earth almost, and her kings and princes, not only to drink: but to be most vilely overcome and drunk. In whose defense they have armed themselves against the Lord and Christ [ Psalm 2] , His Son: whom notwithstanding with imprudent mouths they profess, whereas indeed they persecute Him most cruelly and His saints by all means possible, fighting, as men in a rage, under the banner of that filthy beast. And yet these men in the middle of their fury, without all obedience and order, subverting the Laws of God and of nature, will be called notwithstanding the defenders of the faith, maintainers of true religion, authors of peace, teachers of obedience, and most discreet governors of commonwealths and policy. Therefore, to the intent that these distinguished persons (which abuse the whole world) may appear in their own lively shape, and are known as the are indeed, I have thought it good, having occasion by this worthy answer of Peter and John, and being hereto provoked by diverse godly persons, somewhat to write of true obedience: to wit, what God Himself requires of us, and what He commands to be given also to men. Whereby (God willing) the disguised cloaks, and crafty pretenses of obedience, used and practiced by the ungodly worldlings, shall be discovered: who have sought always, and yet do seek under the pleasant name of obedience, only to maintain their ambition, pride, and liberty: whereby we shall learn also how in times past we have been shamefully abused in yielding to the willful will of man, in obeying his ungodly commandments, and fearing man more then God: and finally how it behooves us to repent our former ignorance, and with diligence to redress the same, having more light and fuller knowledge.
Peter and John answered unto them, and said: Whether it be right in the sight of God to obey you rather then God, you judge. Acts 4:19
To the end we may have more sensible feeling of all these things, let us diligently consider this answer of St. Peter and St. John: as well to whom it was made, as upon what occasion. After that these two Apostles, through the malice of the priests, the Governor of the Temple and the Sadducees, were violently thrown into prison the night before [ Acts 4:1-4] , for preaching to the people at Jerusalem in the porch of Solomon, the resurrection from death in the name of Jesus: and the next day following were set forth, and presented to the whole Senate and Council of Jerusalem, where was assembled all the chief rulers and elders of the people of Israel, also Annas the High Priest, and Caiaphas, and John, and Alexander, men of great reputation, with others of the kindred of the high Bishop, to be examined by them, in whose name or power they had cured the lame cripple (who being more then 40 years old, and lame from his birth was daily brought to the porch of Solomon to beg his alms) whom Peter replenished with the Holy Spirit, answered with great boldness, that they wrought that miracle in the Name and power of Jesus Christ, the true Nazarite, whom the Jews had crucified, and God had raised from the dead: in so much as the mouths of the whole Council were stopped and had nothing to say against them, but as men astonished they wondered at the constant boldness of Peter and John in their answer. St. Luke then reports that the whole Council, that is, all these forenamed magistrates by common consent straightly charged the Apostles Peter and John, hereafter not so much as once to speak to any man, much less to preach in the Name of Jesus: thinking by this means to stop the course of the Gospel, and hinder the Glory of Christ, whom they before had crucified as a malefactor and blasphemer of God's Name. And although they were destitute of all reason and Scripture to answer the Apostles, who had already confounded them: yet through authority and punishment, which they threatened, they thought craftily to put the Apostles to silence, and so at length to obtain the victory. As we see this day the Papists, their successors, express enemies of the Gospel, and sworn soldiers of Antichrist, everywhere practice, who being overcome with the manifest Scriptures, and their blasphemous mouths stopped with the truth of God's word, fight maliciously against Christ with power, authority, threatening, horrible punishments, and cruel murder, resembling that old serpent, whose brood they are [ John 8:15] , who was a murderer from the beginning.
But when the whole assembly had craftily consulted, and wrought all that they could against the faithful servants of God: they were never the less disappointed from their purpose. For the Glory of Christ shined more brightly, and the truth of His Gospel was better known and published farther, and their falsehood and raging madness more espied, and abhorred by the godly. For what extreme madness was this to set themselves against God, so to trust in their own power as though they were able to resist and overcome the power of the Almighty, which is the Gospel of our Savior Jesus Christ (as the Apostle witnesses) [ Romans 1:16] . To think that the threatening of men should prevail more with the Apostles of Christ, then the threatening of God and His horrible judgments appointed for the disobedient? Could not the Jews destroy Christ and His doctrine, while He was mortal and lived amongst them in the flesh, to whom they did almost what they lusted for, and yet would after think to bring it to pass, when He was risen again by His mighty power, and made immortal? If they could not keep him in the grave for all their diligent watch, when He was dead and buried: do they think it possible to pluck Him down from heaven, from the right hand of His Father, where He sits and reigns in everlasting glory? O vain and foolish men: He has already overcome the whole world, and cast forth from it the chief prince and ruler, Satan, who is no more able to prevail against His truth and servants. Are you more subtle or stronger then Satan, who is your lord and master so long as you fight against Christ the Son of God? Could not so mighty a Prince withstand his power, and you lewd soldiers of his will think to obtain the victory? Death, which no man can escape, could not hold Him, neither the power of hell prevail against Him: and yet would you have Him at your commandment, most malicious and traitorously fighting against His honor, who sought by all means, and yet does, to do you good and save you? But O miserable and vile wretches, double is your condemnation in the sight of God, which not content to forsake Christ yourselves, do you so maliciously with your threatening labor to frustrate others of His most comfortable graces. Full well does our Savior Christ paint forth your raging envy, saying, Wo be to you Scribes, Pharisees, and hypocrites, because you shut the kingdom of heaven before men, not entering yourselves, neither will you suffer such as come to enter [ Matthew 23:13] .
I will not here rehearse what just occasion of repentance was offered to this whole assembly of the Jews (if their hearts had not been hardened) as well by the plain and sensible doctrine taught by the Apostles, which they could not improve with all their learning: as by the mighty power of God declared in so many and wonderful miracles wrought by them in the Name of Christ to confirm His Gospel and resurrection, which the Jews notwithstanding stubbornly did reject: Neither yet will I speak of the strange defection and notable falling away from God amongst them in Jerusalem, which at that time (in the judgment of man) appeared to be the only Church of God, to whom appertained the promises, who of all other nations had the Law and Prophets to instruct them [ Romans 3:2 and Romans 9] , who only professed the true and ever living God: and yet amongst them all that were assembled, there was not so much as one man to stand upon Christ's part with the Apostles, but consented and agreed with one accord, that in the Name of Christ they should preach no more to the people. Only this I would put you in remembrance of, before we proceed any further, how vain and uncertain the doctrine of the blaspheming Papists is, which is grounded upon no other foundation, then upon the authority of their church, their councils, and decrees of men. And here in dare I make the Papists themselves judges, whether their church be of more authority of antiquity, then was the church of the Jews which was the first of all, and authorized by God immediately: Or whether their councils, at the appointment of the Roman Antichrist, were more orderly called and assembled, then was this Council held at Jerusalem by the appointment of the Chief Priest and Bishop? As for their church, the Jews had the manifest word and promise of God: yea, there was not another church, then visible upon the earth, besides that which the Apostles then began to build upon the true Cornerstone, Jesus Christ: whereas the Papists have not so much as one word or promise to prove that they are (as they imprudently brag) the Church of God, but rather most plainly proving them to be the very Synagogue of Satan, and lively members of Antichrist. If then this, which seemed the true Church of God, and authored by Him, so shamefully erred: It is a marvel that the Papist synagogue and members of Satan should be found the establishment of the verity, which always since they have been raised up from hell, have sought nothing but the utter subversion thereof? Neither can they defend themselves by any authority to assemble, or by any learning, or outward show of holiness: seeing in none of these points they may be compared to this assembly, whereof St. Luke makes mention. For here was the High Priest, Annas, here was Caiaphas, here were the temporal magistrates, the Governor of the Temple, the Seniors of Jerusalem, the learned Scribes, and Pharisees. And what could any man wish for in the judgment of man, that there was not, to make a lawful Council? And yet you see the conclusion was against the Lord and His anointed Son. Will you then hope for any better at the Papist's assemblies and Councils, who in persecuting Christ continually, and His holy word, show themselves open enemies to both? Do you here behold the Jews, which professed the true living God, without all apish maumetry and idols, forbidden in their Law: never the less maliciously to consult against their true Messiah: and will not yet cease to credit the Papists, saying that their churches and councils cannot err, whereas they dishonor the living Lord, having their temples replenished with all kind of idolatry: yea, when their own consciences do condemn them, that there was never the like impiety committed in all Israel, as their filthy councils have taught and commended? But you will say perchance, that there is no comparison between the Jews, plainly denying Christ, and the Papists which do confess Him: and thereupon you will conclude, that the Papist councils may not so easily err, as those which were held by the Jews at Jerusalem, against the Apostles and their doctrine. As concerning their councils, I may not answer now: for that were an infinite word to repeat all their absurdities. If any man would but once read them over, he should need no other persuasion to abhor them, and to confess this my saying most true in all the councils held by the Roman Antichrist. But to compare them with the Jews in denying of Christ, you shall prove them more blasphemous. For the Jews after a sort did confess their Christ and Messiah in waiting for Him daily to deliver them, and save them from the misery that they werein, and now are, and from all their enemies according as God promised: but when they would not acknowledge Him, whom their fathers did persecute and crucify, and whom the Apostles taught to be risen and ascended, they plainly denied Christ. They believed that He should be their Captain and Deliverer, but after another sort, then by His death and Passion: and to another end, then to suffer in this world the shame of the Cross.
Even so do the Papists confess Christ, but in effect with the Jews deny Him. They confess Christ which is come in the flesh, born of the virgin Mary, crucified for the sins of the world, & etc. Which all hitherunto is well, and agrees with us. But for as much as they are not content with Him, but well have another Christ besides Him: they are manifest deniers of Christ. For (as the Apostle writes [ 1 Timothy 2:5] ) there is but one God, one Mediator between God and man, the man Jesus Christ, which gave Himself to be the redemption for all. Now when the Papists believe not only in this Christ and Savior, which came in the flesh, and was born of the virgin, but also in that Christ whom they imagine to come, and to be in the world in the form of bread, and born about with the hands of men, not able to go Himself: when they believe not only upon Christ crucified, and hanged upon the Cross, but in the conjured idol, hanging by a cord over the altar: not only in Christ glorified upon the right hand of the Father, who lives and reigns forever, but in their round cake, which (they say) is consecrated, when without sense and feeling it lies closed in their box, subject to mold, worms, and corruption, reserved and kept to be worshipped as their God, but to their condemnation forever. Moreover when they have other advocates then Christ, other sacrifices for sin, other merits and means of salvation: it helps them no more to prove that they are Christians, thus imprudently denying Him and His office, then it helps the Jews, in saying they believe in the true Messiah to come, which is already come, and revealed to the world. You so much the more are condemned, for that under the Name of Christ, whom they dare not deny, they work privy treason against Him, to subject the truth of His Gospel, and whole fruit of His death and Passion: which is our redemption from death, and hope of everlasting life, purchased by that perfect oblation, which was offered once for all, as a sufficient sacrifice for the sins of the whole world [Hebrews 10:10; 1 John 2:2] .
Let us leave the ungodly Papists with their wicked decrees and councils, as men that pass the Jews in all manner of willful stubbornness and cruel persecution of the truth, as the horrible slaughter of thousands of martyrs, which within these few years in England alone witness: and return to the Apostles, Peter and John, to examine what answer they framed to these men of authority, and rulers, gathered together of all sorts, as you have heard, as well of the clergy as of the laity, of such as them had the only government of Jerusalem under the Romans, to whom they were them tributaries, which charge and threatening of the whole Council, done with so great advisement and consultation, ought not lightly to be esteemed, especially, of the servants of God, and their subjects, as the Apostles then were. They were charged and threatened to preach no more in the Name of Christ crucified. A heavy commandment doubtless to Peter and John, especially if it might have taken place: seeing it was all together contrary to their vocation and charge given unto them by their master Christ, to preach His Gospel throughout all the world, and to begin at Jerusalem [ Luke 24:47; Acts 1:8] , for which cause they were called and chosen from amongst all others, and had been of long time instructed by their master Christ in the knowledge of all His holy Scriptures, and replenished with wonderful gifts of the Holy Ghost, to cure all diseases, to cast out devils, to drink poison, to tread upon serpents, and to distribute the Holy Spirit, and all those to be as it were seals and confirmation of their doctrine, which all have been to no purpose, if this commandment and threatening by the magistrates should have been obeyed, and the Apostles yielded to their authority. Then the foundation of the Church should have been shaken, and the whole assembly discouraged: for the two Chief Captains giving over, who would have presumed further?
And truly, if the Apostles at that time had not been further instructed, then the most part of we are in these days, and especially have been, and yet are in our miserable country of England: they would have been in great perplexity, and sore afraid to have made this, or the like answer saying: Judge whether it is lawful before God to obey you, rather then God. For the most part of men, yea and of those which have been both learned and godly, and have given worthy testimony of their profession to the glory of God: have thought and taught (by the permission of God for our sins) that it was not lawful in any case to resist and disobey the superior powers: but rather to lay down their heads, and submit themselves to all kinds of punishments and tyranny, thinking themselves sufficiently discharged before God of their vocation and duty, having only the commandment of the superior power to the contrary, were it never so ungodly and clean against all natural reason: whereby many having commandment to preach no more Jesus Christ to the people, without any trouble of conscience have kept silence, and thought themselves sufficiently discharged: neither considering that they were made stewards of God's holy mysteries, and that not at the appointment of man, or for themselves, but by the ordinance of our Savior Christ Jesus, and to be faithful distributors to others. Neither yet marking this present answer of Peter and John, whom they might safely have followed with better assurance: who in such case, have left this lesson for all men, rather to obey God then man. Others, hearing the Name of God blasphemed by the false doctrine of the wicked and shaveling priests, did not once open their mouths to speak one word in their masters behalf and His infallible truth: but stopped their mouths as dumb dogs, and did not bark against the raving wolf when they knew and saw him coming. Many not minding to object themselves to any danger, regarding more their own safety, then the preservation of their flock, would not abide the wild beast coming, but most shamefully fled before the danger came, showing themselves plain hirelings, and no true pastors: leaving the sheep of God to be devoured, and that because they have entered into the fold before to feed the flock, to eat the flesh, and devour the people of God as bread [ Psalm 14:4] , rather then to do their duty.
But all these and such like are here condemned and convicted of evil, which fearing man more that God, give ear and obedience to man, rather then to God. Whereof, besides the just shame that came upon themselves, and the displeasure of God powered generally upon all (for as much as we all were betrayers of our master, though not all alike) just occasion of offense and of like disobedience to God, were ministered to all sorts of men, of what vocation so ever they were. For when they saw the teachers and leaders of others to set up obedience to man rather then God, and the same confirmed by their own example: those which knew no other, thought it their part to do the like also in their vocation and office. And such as were plain enemies to God, the wicked Papists of dissolute persons, laughed in their selves: seeing both them and their wicked proceedings thereby promoted and furthered. Whereas to defend their kingdom of darkness, ambition and idle bellies, there is no king so godly, no country so peaceable, not no kingdom so strong, which through their devilish enterprises and wicked persuasions, they have not studied utterly to subvert and destroy. As the example of that desperate monk, who to poison King John, wittingly and willingly poisoned himself. O malicious devil. Likewise the oration of that most traitorous and pestilent Cardinal Pole, does yet witness to all the Papist's shame and confusion: wherein he goes about to persuade the wicked Emperor rather to turn his power and army against King Henry the Eighth and England, this dog's own country, then against the infidels, Turks, and Sarracenes: blasphemously terming the word of God and Gospel of salvation to be the Turkish seed. O imprudent mouth: O blasphemous beast, which says in his heart that there is no God. And yet to all your shame and utter destruction of your country, you have received him as a god, whom before in your lawful king's days, you most justly condemned as a traitor and very son of Antichrist. the counselors, whose office is to bridle the affections of their princes and governors, in giving such counsel as might promote the glory of God, and the wealth of their country by this persuasion of obedience, have hitherto sought, and yet appearing do, how to accomplish and satisfy the ungodly lusts of their ungodly and unlawful Governess, wicked Jezebel: who for our sins, contrary to nature and the manifest word of God, is suffered to reign over us in God's furry, and have thereby most wickedly betrayed Christ, their country, and themselves (so much as lies in them) to become slaves to a strange and foreign nation, the proud Spaniards. The nobles also, which (though unworthily will be so called) hearing no other preaching, but that they must obey their prince, neither knowing whom, wherein, nor how far, have in like manner, as men disguised upon a stage, turned their nobility to open shame amongst all nations, which now behold their folly, and wonder there at: seeing they are made instruments of impiety, and destroyers of their native country, which first were ordained in realms to stand in defense of true religion, laws, and wealth of their nation, and to be a shield (to their power) against their enemies in time of war, and a bridle at home to their princes in time of peace: neither to suffer them in this sort to rage against God, and utterly to contempt the wholesome laws of the realm, to satisfy their filthy lust and vain glory, nor so cruelly to murder, and against nature to devour the people of God, their subjects, whom they are charged by their office to succor and defend, and have therefore a fearful reckoning to make for doing the contrary.
The justices likewise in towns and cities, as Mayors, Sheriffs, Bailiffs, Constables, Jailers, and all such inferior officers, following the same example of unlawful obedience, whose office and charge it is to minister justice without respect of persons, to defend the simple and innocent, and to punish all transgressors and malefactors, blasphemers of God's holy Name, violent oppressors of innocents, as are the bloodthirsty Papists: are now become ministers of injustice, and tyranny, made tormentors of their own natural countrymen, most bloody butchers of their brethren, and merciless murderers of the children of God: and that in such cruel sort, as never was heard of before since the death of Christ, where any profession of His Name has been. In so much that they are made a spectacle and gazing stock to all countries and nations, amongst whom is no fear of God or civil policy, which would not have believed it to be possible, if their ears and eyes were not this day sufficient witnesses. For to understand that the Papists were cruel butchers and insatiable bloodsuckers, had been no news at all, they have been such from the beginning. But when they both hear and see those that profess the Gospel, and would be counted Christ's sheep, turned for fear of displeasure, or losing of their office into the nature of bloodthirsty wolves, to execute against God and their conscience, the ungodly commandments of the Papists: to be at commandment, not only to their unlawful Queen, but also to every shaven Sir John, to imbrue their hands with them in innocent blood: this makes all men to wonder and be astonished
To conclude, the residue of the common people, seeing their superiors of all degrees and estates, by whom they should be governed with godly laws, and to whom they ought to obey in the fear of God only, thus cowardly to forsake their obedience to God, and utterly contempt the office wherewith He had charged them, to satisfy the unlawful commandments of their willful Governess: think it in now case their part to deny to her like obedience: but with bodies and goods, at home and abroad, to fulfill and maintain her will and tyranny, notwithstanding their own conscience does condemn them, and the word of God does plainly testify, that it is evil and ungodly which they are commanded to do. Being deceived by misunderstanding this place of Paul [ Romans 13:1] and such like: It behooves every soul to be subject to superior powers, because there is no power but of God. For the powers that are, be ordinances of God: and therefore he that resists the power, resists the ordinance of God.
But how little this and other like objections make for their purpose, we shall God willing understand, after that we have better examined this present answer of Peter and John: who are not contrary to Paul, nor Paul to them, rightly considered. For though this answer was made by Peter and John in their own cause to the magistrates and rulers of Jerusalem: yet is it no less general then the saying of St. Paul: and pertains to all conditions of men, as well magistrates and rulers, as inferior persons and subjects: teaching them both their office most rightly: the one, what to command, and how to rule: the other, whom to obey, and wherein to be subject, as in their places following shall evidently appear.
And first to return to the answer, we may be assured that it is certain and an undoubted truth, that in all things, and of all men, and in all places, God is to be obeyed before men. In so much as the Apostles were not afraid to commit the judgment thereof unto their extreme enemies: whom they knew right well, would have given contrary sentence, if their answer had not been without all controversy. As though they would have said: After that we have been charged with this office to preach to all people and nations, and that by God himself, to whom all powers are subject, and all men are bound to obey, whose judgments none can escape, and whose wrath no flesh is able to abide [ Psalm 104:5-9] : which with the breath of His mouth, moves the heavens, and makes the mighty mountains to shake and tremble, and drives all powers (be they never so strong) to dust and powder. We are content to make you judges, which charge us to the contrary: Whether this dreadful God may approve our doings in obeying you being men, and His creatures, yea earth, very dust and ashes in comparison of His majesty? Whether man, of what authority so ever he be, is able to discharge us in the presence of our God, if in holding our peace at your commandment, we transgress the express commandment of God? That is, not to preach Jesus Christ crucified: who has chosen us to the same end, imbued us with knowledge, revealed unto us His secret counsels, the mystery of our redemption, and armed us with all gifts of the Holy Ghost, necessary for the accomplishment of so weighty an enterprise. We need not herein to use many words or reasons: nor to desire any arbiters to define this matter: be you yourselves judges. Which kind of speaking, men commonly use, when the matter is evident and out of doubt, known to all men, be they of never so slender judgment, and need no further reasons, or Scriptures to prove it. The like kind of reasoning, the Apostle uses against the Corinthians [ 1 Corinthians 11:1-16] : who permitted their women to pray bareheaded in the congregation, which he condemned as an indecent custom, not becoming the Saints of God. For amongst other reasons, he likewise makes themselves judges in the matter, saying: You judge among yourselves, whether it be comely for a woman to pray bareheaded in the congregation. Concluding, that very nature does teach the contrary. In like manner this answer is so true and sensible (that rather God is to be obeyed then man) that there can be none so malicious or ignorant, whose very nature will not compel to confess it, if he had not further knowledge. Neither had these men, for all their great ado, long consultation, high learning and wisdom (desirous also to take occasion against the Apostles) anything to say for the contrary. But as God's enemies are accustomed, when their mouths are stopped, either with railings, or threatening, to express their rage: so did they with Peter and John, demitting them at the last with bitter words and menaces: and they departed notwithstanding from the Council, by the means of this answer, conquerors.
Chapter V. To obey man in anything against God, is unlawful and plain disobedience.
Now for as much as we are assured of the truth and certainty of their answer, whereof none can justly doubt: let us somewhat further consider what things are principally herein contained. First we may hereof justly conclude, that to obey man in anything contrary to God, or His precepts though he be in highest authority, or never so orderly called there unto (as these men, whereof St. Luke speaks, were) is no obedience at all, but disobedience.
Secondly, that it is not a sufficient discharge for us before God, when we deny to accomplish their unlawful demands and threatening, except we do the contrary every an in his vocation and office, as occasion is offered, and as his power will serve. Which things plainly understand, as they shall give a clear light in this controversy: so do I not doubt by this present answer and fact of Peter and John, to prove most manifestly, that although we were destitute of other examples, yet this might appear sufficient. As touching the first, that there is no obedience against God which is not plain disobedience: the Apostles say; You judge whether it be right or just in God's sight to obey you rather then God: which is as much as they would say; It is not just or lawful. Then if it be not lawful and just in God's sight, who judges things truly and as they be indeed, it must need follow that all manner of obedience against God and His word, is plain disobedience, and the workers thereof likewise condemned as rebels. Why? Because it is unjust and unlawful before God: And all true obedience is lawful, which must not be measured by the will of man, but by the just laws and ordinances of the living Lord. So that after God had once pronounced anything that He would have done, either in His Law or otherwise: there is no man that may or can dispense therewith, seem it of never so little importance in the judgment of men. He that commands the contrary, is a rebel: and he that obeys is likewise. Neither does this appertain to the Apostles and ministers only in their office, but is a general argument for all sorts, estates, and degrees of men: for as much as God has like authority of all, and all owe unto Him first and principal obedience: and secondly unto men for Him, and in Him only: except they will be enemies to God, and deny Him to be their Lord. For so much it is in effect, when we prefer men to God, obedience to man, before the obedience to God. It is not the authority of the prince, or the fear of his punishment, that can excuse us in His presence: who commands His people generally [ Deuteronomy 4] , high and low, rich and poor, man and woman, to hear His voice, and to observe His statutes. Neither to decline upon the right hand, nor upon the left: neither to add anything thereto, or to take anything from it: but to do that only, which the living Lord commands. And if we are the sheep of the Lord's fold, it is not sufficient for us to hear the voice of our pastor, and to follow him, except we also deny to hear, much more to follow any other: that is, which calls not with the voice of a true pastor [ John 10: 1-30] . And as there ought to be no creature of like authority amongst us, as our sovereign Lord and God, whose creatures we are, and the workmanship of His own hands: even so, there is none like to Him in dignity, or may be compared to Him in power, none like to Him in riches, or so able to reward His subjects, being Lord and heaven and earth, disposer of all things present and to come: distributor no only of all corporal and earthly blessings to those that fear and serve Him: but also empowers them all spiritual and heavenly graces in great abundance. Moreover, as by His authority, power, dignity, riches, and liberality, He may of right demand of us obedience; so must we persuade ourselves in not rendering the same to Him willingly, that none can deliver us from His horrible punishments and destruction, which He threatens upon all such as willfully transgress His holy precepts, and decline from His Laws [ Deuteronomy 28:15-68] . Neither will He regard by what means, or by whose commandment we transgress His holy laws. For that can be no excuse for us, though he be king, queen, or emperor that commands or threatens us. For what is king, queen, or emperor compared to God [ Isaiah 2:10-18] ? Is the punishment of earth, ashes, or vile man, whose breath is in his nostrils, more to be feared then the plagues of God, who has power both of body and soul to destroy them everlastingly? Was it any earthly power that brought the waters upon the universal world, and drowned all mankind for sin, eight persons excepted [ Genesis 7] ? Did man destroy Sodom and Gomorrah with fire and brimstone [ Genesis 14] ? Did the plagues of Egypt, the drowning of Pharaoh, the overthrow of the Canaanites, the subversion of Jerusalem, come by the power of man [ Exodus 7-11; 14: 26-31] ? If these are the works of man and not of God, fear man and not God: but if there are none of these evils which comes upon any city, or country, whereof the Lord is not the worker [ Amos 3] : beware that the fear of man's punishment, cause you not to fall into the hands of this mighty revenger, which is a horrible thing, as the Apostle writes. Princes therefore [ Hebrews 13:17] , and all powers upon you art, are not to be compared unto God, whose lieutenants only should they be, and are no longer then He wills, in whose hands their hearts are [ Proverbs 21:1] , to move and turn at His pleasure. And for that cause it is their duty to seek all means possible, whereby the glory of God might be advanced, by whom they are themselves so highly exalted above their brethren, and in no cause to minister occasion of rebellion against His mighty majesty: but rather to be examples to others (over whom they are constituted) of all godly life and lawful obedience. In consideration whereof, God Himself appointing His people to have a king, which, when they should come into the land of promise (for that was the first promotion that God ordained amongst His people, which yet came not to such pride to desire an Emperor) did with great circumspection, as well appoint them what manner of man they should chose, as the laws by which he should rule others, and be obeyed by them. When you come (says the Lord by Moses [ Deuteronomy 17:14-15] ) to the land which your Lord gives you, and shall possess it, you shall without doubt, put or constitute a king to thee: but whom the Lord your God shall choose. Moreover He says, from the midst of your brethren shall you appoint a king over you. For you may not appoint a stranger, which is not your brother. Which law, as it proceeds from the wisdom of God, who thought it necessary for His people: even so is our miserable ignorance and unspeakable ingratitude to be lamented, which neither do understand the goodness of God in these laws, will not yet vouchsafe to consult with His heavenly wisdom: all men rather seeking to chose and procure themselves princes and kings after their own fantasy, and by ungodly fetches and policies, then to follow the appointment of the Almighty: preferring their own wits to the wisdom of God, which never fails them that follow it. In comparison of whom all others at length, shall show themselves to be mere fools. If we will be the people of God, let us then search and diligently follow the Laws of God, especially in so weighty matters, as the election of princes and kings, by whom realms and nations are either preserved if they are godly, or utterly destroyed, and shamefully oppressed if they are ungodly. The first point or caution that God requires of His people to observe, is, that they chose such a king as the Lord does appoint, and not as they fantasized. And what one is he or how should he be known? The people of Israel (you will say) had their kings appointed them by the mouth of God and anointed by His prophets: as David, and his son Solomon. For Saul, though he was appointed and anointed in God's furry, yet was he not of the Lord's choosing after this meaning of Moses, who wills them to appoint a king that the Lord shall chose: to wit, of His favor and goodness, such a one as shall observe the Laws following, as we shall see hereafter. The Israelites had two means to know their king, whether he was of God's elect or not. The first, by the express commandment and promise made to some special man, whereof they needed not to doubt: as was made to David, and to Solomon his son, expressly. The second is by His word, which He has now left to all men to be the ordinary means to reveal His will and appointment. Which (if we unfeignedly follow in our doings) we need no more to doubt, then if God should now speak unto us out of the heavens, as then He did to the Israelites. The word then gives us these notes to know whether he is of God or not, whom we would chose for our king. First (as was said) if he is a man that has the fear of God before his eyes, and zealous with David, and Josiah, does study to set forth the same, hating unfeignedly all papistry and idolatry. For this cause God wills that he should be chosen from amongst his brethren, and should not be a stranger: because such then had not the fear of God, but were idolaters, to whom no promise of any kingdom was made, and who also would lead the people to idolatry. Also in that his exercise is appointed the word, Laws, and statutes of God, it is manifest that he is not chosen of God, except he is such a one: and ought not to be appointed or elected as their king and governor, what title or right so ever he seems to have thereunto, by civil policy, except he is a promoter and sets forth God's Laws and glory, for which cause chiefly, this office was ordained.
The next rule to be observed is, that he should be one of their brethren, meaning of the Israelites: partly to exclude the oppression and idolatry, which comes in by strangers, as our country now is an example: and partly, for that strangers cannot bear such a natural zeal to strange realms and peoples, as becomes brethren: but chiefly to avoid that monster in nature, and disorder amongst men, which is the Empire and government of a woman, saying expressly: From the midst of your brethren shall you chose a king for yourself, and not amongst your sisters. For God is not contrary to Himself, which at the beginning appointed the woman to be in subjection to her husband [ Genesis 3:16] , and the man to be head of the woman (as the Apostle says) who will not permit so much to the woman, as to speak in the Assembly of men [ 1 Corinthians 34-35; 1 Timothy 2:11-12] , much less to be ruler of a realm or nation. If women are not permitted by civil policies to rule in inferior offices, to be Counselors, Peers of a realm, Justices, Sheriffs, Bailiffs, and such like: Make yourselves judges, whether it is mete for them to govern whole realms and nations?
If the word of God cannot persuade you, by which she is made subject to her husband, much more to the counsel and authority of a whole realm, which word also appoints your kings to be chosen from among their brethren, and not from their sisters: who are forbidden as persons unmete to speak in a congregation: be judges yourselves, and let nature teach you the absurdity thereof.
And this much have I of purpose noted in this matter, to let you see to all our shames, how far you have been led besides your common senses and the manifest word of God, in electing, anointing, and crowning a woman to be your Queen and Governess, and she in very deed a bastard, and unlawfully begotten. But be it that she was not a bastard, but the kings daughter as lawfully begotten as was her sister, that godly Lady, and meek lamb, void of all Spanish pride, and strong blood: yet in the sickness, and at the death of our lawful Prince of godly memory King Edward the Sixth, this should not have been your first counsel or question, who should be your Queen, what woman you should crown, if you had been preferred of God's glory, and wise counselors, or naturally affected towards your country. But first and principally, who had been most mete amongst your brethren to have had the government over you, and the whole government of the realm, to rule them carefully in the fear of God, and to preserve them against all oppression of inward tyrants and outward enemies. Whereby you might have been assured to escape all this miserable and unspeakable disorder, and shameful confusion, which now by contrary counsel is brought worthily upon us. I know you will say, the Crown is not entailed to the heir males only, but appertains as well to the daughters: and therefore by the laws of the Realm, you could not otherwise do. But if it is true, yet miserable is this answer of such as had so long time professed the Gospel, and the lively word of God. If it had been made of pagans and heathens, which knew not God by His word, it might better have been born with all. But amongst them that bear the Name of God's people, with whom His Laws should have chief authority: this answer is not tolerable to make the constant and undoubted Law of God, which ought to be the line of all ordinances, to give place to the vain and ungodly degrees of men, as experience has now taught you. Moreover, is anointing her as if she had been a man, was no less absurdity, using thereunto such greasings and shameless ceremonies, and that in the face of all the people: as though Moses' Law yet were in force, and Christ the Savior not yet come: which has put an end to all such outward ceremonies: whose anointings were spiritual. For as he was replenished with all graces of the Holy Ghost, and that without measure, and above all His fellows, kings, priests, and prophets: so had He left no other anointing to be used of His servants: but of the same sort, that is, spiritual. And if Moses with his ceremonies were now in full authority, as he was before Christ: [ Hebrews 1; Psalm 45.] Yet were it not lawful by him to anoint any woman, to any manner of office or dignity, seeing that this Ceremony was never appointed to any other but only to priests, kings, and prophets. [ Leviticus 8; I Samuel 15; I Kings 19.] How are you then so bold and imprudent, O Papists, (for this was your enterprise) to transgress the order of God in the Law of Moses by anointing a woman? And also to condemn the liberty of the Gospel, in reducing and bringing again the Jewish ceremonies, from which by Christ we are delivered? But it is no marvel if you are always like yourselves, stubborn, and rebellious enemies to God and condemners of Christ. And therefore leaving you to yourselves, we will return to God's appointed limits in His law, for the lawful election of kings and princes. You have heard the two first cautions or rules, that is, how he must be of God's appointment, and not of man's. And also from amongst your brethren and not of your sisters, and why. The third caution that God specifies in this election is, that he is none as such that has a great number of whores: meaning, as trusts in his own power, and preparation of all things, for defense of himself, and to overcome his enemies. For under this name of whores, he comprehends all engines and furniture of war: such a one, as trust in them, and makes not God his arm and buckler, with faithful David, is not mete to be king of the Lord's people. [ Psalm 52:1-7.]
For by such means should they be brought to Egypt again, to their old misery and slavery, if they delighted in their whores, from whence the Lord would have them kept, and not in any case return. As no doubt, He would have had us miserable Englishmen, wearily to have kept us in that liberty of Jesus Christ and our consciences, wherein so mercifully He had brought us: and not by placing an infidel woman over us, to return to our old vomit, much more vile then the slavery of Egypt, I mean the servitude of that Roman Antichrist.
Other observations He gives also, not to seek many wives, nor to heap up much gold: but chiefly that he had given an example of God's Laws prescribed unto him, to read in them all the days of his life, that he may learn to fear the Lord and to keep His commandments, and not to lift himself up above his brethren: meaning, he should rule with all holiness and humbleness, as did Moses and David. And thereby, does God promise that his days, and the days of his children shall be prolonged in the middle of Israel.
By that we justly conclude, that by the ordinance of God, no other kings or rulers, ought to be chosen to rule over us, but such as will seek His honor and glory, and will command and do nothing contrary to His Law. Wherewith they are no less, you much more charged, then the common people: because their charge is double: that is, not only to fear God themselves, but to see that their people fear him also, to whom they owe in that case all humble obedience and reverence. For they are (as was said) God's subjects and lieutenants, for whose cause they must be reverenced, doing their duty. But if they will abuse his power, lifting themselves above God and above their brethren, to draw them to idolatry, and to oppress them, and their country: then are they no more to be obeyed in any commandments tending to that end: but to be condemned as vile sergeants in comparison of the high judge and magistrate, who ought to do nothing, but as he is commanded to do by the judge and superior power according to the law. Otherwise, if he lifts himself above the chief judge, looking to be honored and obeyed by more then he: who would not abhor such a sergeant, and not only withstand his commandment, but to accuse him as a rebellious traitor, and banish him from amongst them? And yet here is but rebellion against man, who is but mortal. What ought we then to do unto that king or prince, that lifts himself up against the majesty of God, who is immortal, to whom belongs all power, dominion, and honor? Is he any more in comparison to God, then the sergeant to be punished as a traitor, and this man honored as a king, which does no part of the office thereunto belonging? Or rather is not his crime and treason greater, and deserves so much more, as God is more excellent, compared to any worldly power, then is any king or prince compared to the most vile sergeant?
Moreover, whence had he this honor? Of himself? Is any man naturally born a king, or has he it of God? And if of God, whereto, but to use it with God, and not against him. Seeing then it is not just in God's sight to obey man rather then God: neither that there is any dispensation of man that can dispense with His holy commandments, neither the authority of prince, nor fear of punishment can excuse us. Seeing also, that kings are instituted to rule in God's fear and Laws, as subjects and sergeants to God, and not against His Laws, and above Him: it must follow (as we first said) that all obedience given to such, wicked princes against God, and disobey man, is true obedience, how so ever the world judges. For as none will condemn Peter and John of disobedience, because they would not herein obey their ordinary magistrates: no more will any which have right judgment, condemn the like resistance in others, which alike is lawful to all.
Or else the Israelites should be excused, because they obeyed their wicked king Jeroboam in worshipping his caves in Dan and Bethel.
Then should that cruel butcher Doeg, in killing Abimalech with eighty-five priests or Levites, and the whole town of Nob, at the commandment of ungodly King Saul, have been preferred to the rest of all his servants and soldiers. [ I Samuel 22.] And the soldiers also of cruel Herod should be blameless in murdering and shedding the blood of so many infants in Bethlehem at Herod's commandment. [ Matthew 2:16-18.] Then should the wicked Jews be guiltless of Christ's death and His Prophets, whom they consented to murder by the persuasion of their rulers. [ Matthew 27:20-25.] And the counterfeit Christians this day, which everywhere (but especially in our miserable country) imprison, famine, murder, hang, and burn their own countrymen, and dear children of God, at the commandment of furious Jezebel, and her false priests and prophets, the bloody bishops and shavelings, should be guiltless in all their doings. But all these does God (who is a jealous and righteous God, and cannot abide His honor to be given to any other, [ Exodus 20:3.] nor suffer the blood of the innocent long to cry unto Him for vengeance [ Psalm 9; Genesis 4:10.] ) condemn as blasphemers, idolaters, and cruel murderers: which say: You shall have no other gods before Me. You shall not kill. And if God does make this disobedience (as you may plainly see), what commandment of man can alter His sentence, before whom there is no obedience in evil things? Yea, if the whole multitude, from the highest to the lowest, would agree and consent to do evil, yet must not you follow them, says the Lord. [ Exodus 23:2.] For if you do (notwithstanding the commandment of your prince, or example of all others) you are with them a rebel, and a rebel against your Lord and God: from whose wrath and heavy indignation, no man can defend you in the dreadful day of His visitation, which is at hand.
As by this answer fore mentioned, we have been taught not to give place to the unlawful commandments of magistrates, in what authority so ever they be, because it is nothing but rebellion in the judgment of God: even so may we learn by the same answer and example of the Apostles, how God requires more at our hands, that is, to withstand their precepts, in doing the contrary: every man according to his office and state wherein God has placed him. For as man thinks himself not fully obeyed, when we abstain from those things which he forbids, except moreover we do the contrary, which he commands: even so may we much more think, that God is not fully obeyed, when we will not do the ungodly commandments of men, except also we apply ourselves with all diligence to do the contrary. So did Peter and John make answer, denying to do as they were commanded by the magistrates. And as they denied in words, so did they, and the rest of the Apostles in effect, as the course of the history does witness. Who went all together to the Temple after they were dismissed, [ Acts 5:41-42.] and preached openly in the face of all the people Jesus Christ crucified, notwithstanding all the fore named threatening and menacing, yea afterward, when they had been imprisoned and then by the Angel of God delivered, and whipped most vilely, [ Acts 5:40.] as if they had been slaves: yet were they nothing thereby discouraged, but continued in one mind and answer, saying as they did before with one voice and consent: God must be obeyed before man, [ Acts 5:29.] and boldly preached their master Christ, condemning all displeasure which they for His Name sake sustained, remembering well His sure and comfortable promises who said: "Blessed are you when men revile you and slander you, and speak all evil against you, lying, for my sake: Be glad and rejoice, for great is your reward in the kingdom of heaven. For so did they persecute the prophets before you." [ Matthew 5:11-12.]
Thus we see then how the truth of this doctrine is not proved only by the first examination of Peter and John: but also confirmed the second time by the rest of all the Apostles agreeing therein, and suffering vile scourging for the same: not only boldly affirming it in the presence of all the magistrates at Jerusalem, but as constantly approving it in their doings: when contrary to their commandments, they ceased not more diligently to publish the doctrine of salvation: rejoicing and praising God, who had made them worthy to suffer for His Son's sake, their Lord and Master. O worthy and manful soldiers, O most trusty and painful servants: neither fearing the proud looks and malicious threatening of the whole Senate and power of Jerusalem: nor thinking in their office, for all their cruel punishments. But the more they were forbidden, and often they were punished: the stouter, stronger, and mightier were they to fight against their enemies with the spiritual sword, wherewith they were charged in their master's quarrel: being assured always of this, that He who gave them authority to preach, would give them the strength also for the performance thereof, as He had promised, saying: I will be with you to the end of the world. [ Matthew 28:20.] And He being with them, (as the Apostle says [ Romans 8:9-11.] ) what should they care who were against them? A worthy example and mirror for all such to behold as are called of God to be His messengers and disposers of His holy mysteries, how faithful they ought to be in the distribution of the same, [ I Corinthians 4:2.] omitting no manner of occasions, obeying no contrary commandments, nor fearing the cruel threatening of men.
God had given them the charge of most precious jewels, and inestimable riches: not to be hid in a corner, or retained with themselves [ Ephesians 3:9-10.] : but rather (as the Apostle exhorts) to stir up the gift of God, which is in them, and not to neglect it, [ I Timothy 4:14.] to preach the word of God, and to be ready in season and out of season, to convince, reprove, and exhort with all softness and learning. [ II Timothy 4:2.] For this is that sharp and two edged sword wherewith God has not only armed them against their enemies [ Ephesians 6:17; Hebrews 4:12-13.] : but to fight also manfully for others against powers worldly and spiritual, with this mighty and spiritual sword the word of God.
For otherwise, if Christ Himself had ceased to preach His Father's will, for which cause partly He was sent into the world, for fear of threats, conspiracies, commandments, and punishments of men: where has this comfortable doctrine of salvation been? When should He had suffered death, for our redemption and deliverance?
How should the Apostles and all other faithful martyrs, which by their deaths in all ages, have given glory to Christ, have left behind them so worthy monuments, and comfortable writings, besides the notable examples of constancy in sealing up their doctrine with the shedding of blood, if they had yielded of shrunk in executing their office for fear of any power. And in our miserable country, where Antichrist this day is again for our sins exalted, if commandments of tyrants should have taken place in all men, as it did with many hireling preachers, some most shamefully denying their Master Christ, taking upon them the mark of the Beast, ministering poison for food to their flock, some in making a spoil and prey of their flock, and as cowards taking them to their feet, leaving the poor lambs of God without all comfort, to be devoured by the wild, ravenous beasts. Some also in playing on both parts with the halting Israelites, which to serve God and Baal [ I Kings 18:20-40; II Corinthians 6:14-18.] : if in all others (I say) as in these, the ungodly decrees of men should have taken place: how could we have had these worthy examples of so many hundreds of martyrs, who have glorified Christ most constantly, in offering up their lives as a most sweet savor to the Lord? And that of all sorts of men and women, young and old, rich and poor, learned and unlearned, all being herein persuaded (not able perchance to do any more for the comfort of others, in so general a defection from God) have chosen rather with the loss of this corporal life, to obey God, then otherwise to live in wealth and obey man. For who, the Name of God be praised forever, stirs up our hearts by their examples, and prepare us with the grace of His Holy Spirit to the like constancy and obedience.
Besides this we learn by the commandments of God, that so often as He forbids anything which He would will not to be done, in the same, He commands us the contrary, for example: You shall not murder, steal, commit adultery, or bear false witness. It is not enough to abstain from these things, neither is God therein fully obeyed, except we do the contrary, so often as occasion is ministered, that is, to save, preserve, and defend, as well the goods as the persons of our brethren and neighbors. And this is a certain and general rule, not only in these examples here named: but in all other precepts whether they are of the Ten Commandments, or any other besides contained in Scriptures: that what so ever God forbids any man, in the same he is charged to do the contrary according to his power, though all the world would stand against him. In confirmation whereof, let us only consider the notable example of the godly Prophet Daniel, [ Daniel 6: 4-28.] who when he was commanded in the name of King Darius (by whom he had been promoted to great honor, and of all was in best favor, and highest reputation with him) to ask nothing of his God, or any other for the space of thirty days, but only of Darius his king, according to the decree made at the request of his ungodly counsel, purposely against Daniel, would not obey the commandment, being not ignorant that it was a public decree, which all (he only excepted) obeyed. And also how death (and that most terrible, to be cast among the hungry lions) was appointed for a punishment to the transgressors. But Daniel was not content to do as he was commanded, did as he was accustomed, the contrary: not once, but three times a day, transgressing the king's commandment, praying to the living Lord and his God. And to the intent it might be known abroad to all men, that he condemned this ungodly commandment, he set open his windows more then usual, to the intent that all which would, might behold his doing: so glad was he to be known to serve the true and mighty God. Here would our worldly wise men, no doubt, condemn Daniel of rashness and folly in doing more then was expedient. What needed he to provoke the indignation of a prince, who had power with a word of his mouth to destroy him? If he would not ask anything in the name of Darius as others did, yet might he have abstained from praying to God for that space. Was thirty days so great a matter, that he might not abstain from praying to God, to gratify thereby his prince to whom he was so much bound? And if he would need to pray to God, could he not have done it privately and secretly? What did he need to set open his window in the sight of all men? This was an open contempt of the king's majesty: this was a greater offense, then the fact itself. Thus would the political and worldly reason, as our carnal Gospellers do daily, to maintain their shameless halting upon both parts, to cloak their own impiety, and to entice others to do the like. But faithful Daniel had learned another lesson, and of a more faithful schoolmaster: even the very same that instructed here the Apostles, the Spirit of God, the Author of Wisdom and Truth [ John 6:13.] : that he ought not only to condemn the king's unlawful commandments, but to do the plain contrary. Neither thought he it sufficient to do this secretly, except openly he showed to all the world whose servant he was, and what God he honored. [ Daniel 6:10.] Otherwise, how could he have declared to the people, that he loved his God with all of his heart, soul, and power, as was commanded?
Here are all excuses taken away from all men, that will be true Christians, and have the Apostles and Daniel for their instructors and teachers: whether they are counselors, nobles, peers, or inferior and civil officers. But they will excuse themselves, as though God had nothing to do with them, because they are not Apostles, nor prophets. Never the less they may be assured, they shall be as they ever have been, subject to His plagues and punishments: and so will He have a work with them, though they would have naught to do with Him. If the temporal sword had been committed to the Apostles, as well as was the spiritual: if they had been Peers of the Realm, and known so well their duty towards God and their country, as they did to Christ and His Church, being Apostles, would they have lifted up their sword against God's glory, to the subversion of the truth and their nation, at the commandment of their prince and king? Or would they not rather have answered: We are appointed of God to set forth his glory, and to defend His people, and cannot therefore obey you? If that would not serve, must they then have ceased at their threatening with death and displeasure? Is that sufficient to discharge them, if in not using their power to suppress tyranny and idolatry, they suffer the people of God to be devoured? You judgerselves that hear this Name, whether God could approve their doings.
Mattathias that worthy captain of the Jews, as it is written in the First Book of the Maccabees, could not so lightly excuse himself when he was commanded by the cruel officers of wicked Antiochus (which had spoiled their Temple, raised their walls, murdered their brethren, and set up idolatry, in so much as all for the most part, applied themselves to their wicked persuasions) that he, with the residue should forsake the Laws and sacrifices of their God, to worship strange gods: he made and answer, to the officer of Antiochus the King (which would to God our Noblemen had presently learned) that though all nations appertaining to King Antiochus should obey him, so the every man would decline from the Laws of his country: yet I, (he said) my children, and brethren, will stand in the covenant of our fathers, and etc. Which thing he performed indeed to the glory of God, to his own salvation, and comfort of his brethren and country forever.
And even at the same time he slew, not only a Jew, but one of his own brethren, which came to sacrifice in his presence at the altar in Modin, according to the prescript of Antiochus: but killed also the kings officer, that compelled him thereto, and afterward destroyed the altar, and followed the Law of God with a zeal, as did Phineas. Mattathias had then a little power amongst his brethren, but nothing to defend himself against the king, and also being charged with children and kinfolk (which seemed to be all his power) would neither pollute himself, not suffer them to be polluted with wicked idolatry, not causeless, to be oppressed with tyranny. And yet we read of no authority or office he had to excuse him: but only this one thing which was common to all other among his nation, the Laws of their country, and the covenant of their fathers. Which cause he thought sufficient to discharge his conscience before God, and to approve his doings. For as much as God had commanded him not only to deny to do the commandment of the cruel tyrant Antiochus (under whom all Jerusalem then was under conquest) but manfully to profess him and his as open adversaries to his laws and to resist idolatry by force, in killing the idolater and the king's servant (by whom he was compelled) and in subverting the altar, where upon the idolatrous sacrifice should have been done. Which was, as you see, manifest resistance of the superior power, being but man, to the intent he might show true obedience to his Lord and God, in defending and maintaining His Laws (which he called the covenant of their fathers) yea and with the temporal sword to the utmost by his power. Then if Mattathias herein did discharge his conscience before God and man, in resisting by temporal power the king, his commandments and officers: it is not only the office of Apostles and preachers, to resist, by the duty likewise of all others according to their estate and vocation. But you will say that this Book of Maccabees is not of sufficient authority to persuade your consciences in the like case, because it is not reputed to be amongst those books which are authentic, and named canonical. That is true, but that you (which are in like and better estate, wherewith you are as well charged before God as king or Emperor) may and should with a safe conscience, follow this worthy example, it is most true and certain. For the fact of Mattathias depends not upon the authority of the book, wherein it is contained: but upon the word of God, where upon it was grounded. For has he done any otherwise in his vocation, then the Apostles did in theirs? Did they not say, that God is to be obeyed rather then man? And so Mattathias said, and much more plainly: that though all nations would obey Antiochus: yet he, and so many as he could procure, should obey the true God and His Laws. And like the Apostles, according to their answer, openly and plainly in sight of the people did use the spiritual sword, manfully fighting against all rebellion of man in God's cause: so did Mattathias use the temporal sword according to his power, moved by the same reason against idolatry and oppression which is manifest rebellion against God. Yea and if their were neither example nor Scripture to prove his fact: yet would natural reason compel ever man to allow the same, as most godly. And that therein he did nothing but his duty, which thing was approved in the judgment of that age, and as a lawful fact and monument write and left to be read and practiced by all posterity, the law of nature so direction their judgments.
But to put you out of all doubt, we will confirm it with another testimony most surely authorized, and the very same in effect, of that renowned and worthy captain Joshua, the son of Nun, whom God Himself had chosen to succeed Moses in the government, and leading of the people of Israel: who after he had declared the benefits of God done unto them, from the time that he had chose them to be His people, (namely to Abraham whom He called from idolatry, to Isaac and Jacob, and to the rest of the people, their posterity, in delivering them out of Egypt, preserving them in the wilderness, and giving to them His Laws) spoke these words to the Elders and all the multitude, saying: Now therefore fear the Lord, serve Him unfeignedly and faithfully, take away the gods which your fathers worshipped, beyond the River, and in Egypt, and serve the Lord. But if you will not serve the Lord, chose unto you this day whom you will serve: whether you will serve the gods beyond the River, or the gods of the Amorites in whose land you dwell. As for me and my house, we will serve the Lord: answering as did Mattathias. And he spoke this in his latter days, to admonish them beforehand not to incline to idolatry and to neglect the Laws of God, which is the cause of all evil, and gate to all mischief. Which saying of Joshua, the true servant of God, send so godly in the sight of all the people, that all were compelled with a vehemence of spirit to say: God forbid, that we should forsake the Lord, to serve strange gods. For the Lord our God Himself, brought us our of Egypt and from the house of bondage.
What will you more prove to this fact of Mattathias, and thereby you duty also, whether you are of the Elders of your people, or of the multitude? Here is you confession, if you be of God. If all men would serve strange gods, yet will I and my house serve the living Lord. And again, God forbid that we should leave the obedience of our God, by whom we are created, redeemed and saved, to serve strange gods. And how can you say that you serve God the Lord, except you use all such means as He has given to you in defense of His glory, be it counsel, learning, authority, power in body or in soul? All must serve the Lord, when He demands it. And when God demands these things of us, if not then chiefly, when Satan begins to rage, His children miserably oppressed, imprisoned, famished, and murdered? Either now must the counsel of the Counselor, the learning of the learned, the authority of the honorable, the power of the nobles, the bodies of the subjects serve the Lord, or never. For now will the Lord try who are His people in separating the chaff from the corn, those that love the Lord unfeignedly, and will serve Him indeed from the halting dissemblers and hypocrites, who thinking thereby to escape present dangers, run headlong to their own destruction, thinking thereby to escape the fearful voice of the Lord, fall into the pit. And if they came forth from the pit, they are taken in the net, and cannot escape says the Lord.
There is no way but one, to turn again unto the Lord, who has wounded us, and He will heal us: He has stricken us, for our sins, and He will bind us up again, and within two days will restore us to life, and the third day raise us up, and we shall come before His face, says the Prophet. And by what other means can we turn unto the Lord to be healed of our wounds, to be restored to life again, to be lifted up and brought before His presence: but by unfeigned repentance, every man of what estate, or condition so ever he be? Considering with tears how shamefully he has fallen from God, and by what means, and to call for grace and strength to turn back by the same means and ways, to obey God in walking the contrary. And to follow the counsel of the Apostle, that as before we have given our members to serve uncleanness and iniquity: so now (after true repentance) make them to serve righteousness and holiness. Where before we served men and not God, now to serve God and not man, but in God: Whereas we abused all the gifts of God to maintain idolatry and tyranny, now to use the same to the restoring of God's glory, and preservation of His humble and afflicted children: whereas before we have contempt His graces, especially the word and gospel of our Savior Jesus Christ brought upon us shame and confusion, now by reverent receiving of them again, and framing our lives thereto, we may remove these plagues, and find favor and grace in the sight of God, who for this cause has stricken us, and by all manner of means called us back from our wickedness, ready to receive us, then we to desire Him.
Wherefore (dear brethren in the Lord) to return to our purpose, you may well understand these things which have been hitherto mentioned, not only the cause of all our misery in England this day, to have been for that we neither taught, knew, nor used true obedience: but also what obedience God requires of all men, and what He condemns for disobedience. Obedience is to hear God rather then man, and to resist man rather then God, as by the answer and doings of the Apostles, and examples of others you have been instructed. Wherein you may see how little the commandments, threatening, power, authority, or punishments of any king, prince or emperor, ought to prevail with us against the commandment of God, where with we are charged.
Can we then pretend ignorance any more? Behold, very nature does teach all men, which is not destitute of their common sense and reason, that God ought rather to be obeyed then man: in so much as the Apostles therein feared not the judgment of their enemies.
Shall authority of man, or power of princes blare our eyes any longer: seeing there is none so ignorant whose conscience does not bear him witness, that God is most worthy of all honor, and only to be feared for His power: who made the heavens and the earth, and man ruler thereof, by whose power and wisdom, as all things were created, so by His wonderful providence are all things preserved and governed?
Shall the threatening of man or punishment of princes move us to leave undone that which he commands, and our vocation requires? Should we honor them for their offices and great titles, because they are called kings, princes, or emperors? This must we do so long as they will be subjects of God, and promoters of His glory, of whom they have their authority, as examples of the godly Patriarchs, and Prophets, of Christ Himself, and His Apostles, and of all martyrs in all ages until this day. Which with their blood have sealed up this doctrine for an undoubted verity: that there is no obedience against God, which in His judgment is not manifest rebellion.
Do you then unfeignedly believe in God, and have given yourself to serve him, and after art commanded of you prince and ruler, what name so ever he bear, to commit idolatry in worshipping a piece of bread for your Savior (as do the Papists) which is open blasphemy against the Son of God?
Are you willed to be present at the idol service, which the Apostle St. Paul forbids: or else to make, or erect images in churches or temples, to hear Mass, to trot on pilgrimage, to purchase pardon, to confess the Pope's authority, to esteem God's word for heresy?
Are you charged to be a tormentor of the Saints of God, to lay hold upon them as did the Scribes and Pharisees, the chief Bishop and Priests with their officers upon Christ and His Apostles: to bring them before the Council to cast them in prison, to flatter them, to revile them openly, to famish them secretly, and hang them in their gaols, to rack them, to bring them to the gallows, to the stake, and consuming fire: to see execution done upon them, as upon thieves, murderers, villains, whoremongers, adulterers, traitors, idolaters, and blasphemers: when inwardly you conscience cries unto thee: Take heed and beware what you do to these men, for they are the very servants of God, as Pilate was admonished by his wife? Are you (I say) commanded to do any of these things, and fear God? Behold, here are you taught what answer it behooves you to make, and that by the Apostles of Christ: which is, You judge whether it is lawful in God's sight to obey you rather then God. And again, God must be obeyed before man.
If you will allege the danger of losing your living and office, whereby you and your family are found: consider it is a greater matter to lose your soul, and to bring the curse of God upon your whole household, to whom it were far better to beg in the fear of God, then to be guilty of innocent blood, which the Lord must revenge according to His promise. If your innocent brother, which is brought to you, because he is the servant of God, by ready for Christ's sake to offer up His life in sacrifice: what great thing is it for you to offer up your vile living for the same cause of righteousness? For as he in losing his life has assurance to find it everlasting: even so may you be assured in forgoing your office, because you will be no tormentor of God's children, against your duty and conscience, to have the reward of righteousness at the hands of God, who esteems all things done to nay of these little ones, as done to Himself: and forbids you to touch them, saying, Touch not my anointed ones.
Therefore, as there is no power or punishment that should cause you to do evil: so is there no office or promotion, which you should not willingly forgo, rather then in retaining it to be an instrument of injurious oppression, having this rule of our Savior Christ always before your eyes: What so ever you would that men should do to you, do that to them also.
Neither is this enough, rather to suffer injury and loss, then that you would be a worker of injury to others by any means: but moreover it is your part to be a withstander of evil, and a supporter of the godly to the uttermost of your power, as you have partly heard already, and partly shall hear now following. For as God has not created us for ourselves, but to seek His honor and glory, and the profit of our neighbor, especially of such as be of the household of faith: even so are we indebted to God, to bestow all those gifts, be they spiritual or corporal, wherewith God has blessed us to the same end, striving against all impediments, helping, defending, comforting, and delivering to the uttermost of our power all such as we are assured do fear God, and stand in need of our aid and support. Otherwise we show ourselves to have more comparison upon brute beasts, as our neighbor's ox, ass, or sheep, which God's Law does charge us to help, save, or draw forth from the ditch, although it were the beast of our enemy.
Are we then bound to do this to unreasonable beasts, yea then anything belonging to our neighbor, and shall we be afraid to do the like to himself, what time he is in necessity? If his sheep or other of his cattle were ready to be devoured in our presence by wolves, or such wild beasts: are we not bound as well in conscience as by the Law of God, to drive the wild beast away and save his cattle, who can deny this to be our duty? Can we be excused then in suffering the souls and bodies of the children of God our brethren, to be most pitifully destroyed by God's enemies, by false doctrine and cruel murdering, and put not our hands and power to deliver them?
The very Gentiles without God were taught so much by nature, that to do wrong to another is not only injury, by also they condemn him as an injurious person, which can, and will not withstand wrong done to another. Wo be to you then (O miserable England) among other nations and peoples, which have a long time delighted in injustice and cruel oppression. Wo be unto you most ungodly and careless counselors. Wo be to you rulers and magistrates, from the highest to the lowest: for that by your ruling without the sword of God, see your own flesh and blood, the very lambs of God daily to fall by flocks, not into the ditch or pit, but into the insatiable mouths of the wolfish Papists: not only to be hurt and injured, but cruelly to be devoured both body and goods, and their poor wives, children, and families destroyed, and go begging. And yet neither the sorrowful sobs, and continual tears of the lamentable mothers, nor the pitiful cry of the spoiled infants, nor the extreme necessities of their dispersed servants, besides the shameful betraying and subversion of the whole realm daily approaching, can once move you hard and stony hearts with pity to defend their cause, and deliver them from tyranny: being promoted to your honors and offices to that end. Can you escape the condemnation of the Law, which prefers the preservation of your beasts and cattle to the precious lives of your own brethren, the image of the living Lord, whom you are bound to love as yourselves? Shall not the Gentiles, which live besides the Law, stand in judgment against you which profess the Law, when they are more pressed to defend their people from injuries, then you yours? Your own offices, authority, and power, shall in that day put you to silence, and confound you.
Was there ever the like contempt of God's word in Capernaum? The like idolatry among the heathen? Or like tyranny and cruel murdering at Jerusalem? And yet to Capernaum Christ has threatened that it shall be easier for Tyre and Sidon in the last day, them for it. The Gentiles He commanded to be destroyed as his extreme enemies. And as for Jerusalem that worthy city of the Lord, escaped not His severe judgment: not leaving one stone upon another, as our Savior Himself fore prophesied, and as their miserable state and dispersion this day does testify. Will God then spare England alone, and punish all other nations for less impiety?
Can He of His justice spare you counselors, you nobles and inferior officers: Which spare not to spoil, oppress, accuse, condemn, and murder the people of God, to deface His glory, and to destroy the whole English nation from the earth, so much as in you lies?
Repent, repent, you miserable men: for your sins are at the highest, your cup of iniquity is full, and the hour of your heavy visitation is come: when it will be too late for you to flee from the great wrath of God's indignation, which shortly is like to be sent upon you. Then shall you well perceive that there is no salvation but under God's protection, no comfort without Christ, no obedience against God, no power that can dispense with the charge of the Almighty and His commandments: especially when all your counsels against Him and His poor servants shall fall upon your own heads: your wisdom turned to folly, your nobility to vileness, your rule and dominion taken from you, and you made slaves to others: your fair houses and gorgeous buildings destroyed, your great possessions given to your enemies, your wives to be ravished, your maids deflowered, and children murdered without mercy, your pride and high looks abated, your wealth turned to misery, your delicate, fair, and costly apparel to extreme hunger and beggary, your joy and patience to weeping and continual sorrow, and in the end shameful death as you have deserved. And why? Because you have chosen to obey man rather then God, and sought rather to maintain your own pride and dignity, then His honor and glory.
And therefore behold, O proud man, I am coming to thee (says the Lord of Hosts) because your day is come, and the time when I will visit you. For the proud shall fall and be destroyed, and there shall be no man to lift him up. I will kindle a fire in his cities, that shall consume all things about them, and etc.
And justly may the Lord do all this to you, saying He gave you not this dignity, making you counselors, noblemen, rulers, justices, mayors, sheriffs, bailiffs, constables, or jailers to exalt yourselves against His majesty, and to fight against Christ and His members: but to humble yourselves in His presence, to promote His glory, and to defend all those whom He committed to your charge. How does it then come to pass, that you have thus betrayed Him and His people, in banishing His truth to receive falsehood, and have changed religion into superstition, true honoring of God into blasphemous idolatry, and now (to finish your proceedings) are ready to sell your subjects for slaves to the proud Spaniards, a people without God.
That wicked woman, whom you untruly make your Queen, has (you say) so commanded you. O vain and miserable men. To what vileness are you brought, and yet as blind men, you see not? Because you would not have God to reign over you, and His word to be a light unto your footsteps, behold, He has not given a hypocrite only to reign over you (as He promised) but an idolatress as well: not a man according to His appointment, but a woman, which His Law forbids, and nature abhors: whose reign was never counted lawful by the word of God, but an express sign of God's wrath, and notable plague for the sins of the people. As was the reign of cruel Jezebel, and ungodly Athalia, special instruments of Satan, and whips to His people Israel.
This you do not see, blinded with ignorance: yea, which is more shame, whereas the word of God frees you from the obedience of any prince, be he never so mighty, wise, or political, commanding anything which God forbids, and herein gives you authority to withstand the same, as you have heard: Yet are you willingly become as it were, bondsmen to the lusts of a most impotent and unbridled woman: a woman begotten in adultery, a bastard by birth, contrary to the word of God and your own laws. And therefore condemned as a bastard by the judgment of all universities in England, France, and Italy: as well of the civilians, as the divines. For now are we freed from that Jewish yoke to raise up seed to our brethren departing without issue, by the coming of our Savior Jesus Christ, who has destroyed the wall and distance between the Jews and Gentiles, and has no more respect to any tribe (for conservation whereof this was permitted) but all are made one in Him without distinction, which acknowledge Him unfeignedly to be the Son of God and Savior of the world. For in Christ Jesus there is neither Jew nor Gentile, Greek nor Barbarian, bond nor free, and etc. And therefore how it must follow that King Henry the Eighth, in marrying with his brother's wife, did utterly contempt the free grace of our Savior Jesus Christ, which long before had delivered us from the servitude of that law: and also committed adulterous incest contrary to the word of God, when he begat this ungodly serpent Mary, the chief instrument of all this present misery in England.
And if any would say, it was of a zeal to fulfill the law which then was abrogated, he must confess also that the king did not marry of carnal lust, but to raise up seed to his brother: when the contrary is well known to all men. Let no man therefore be offended, that I call her by her proper name, a bastard, and unlawfully begotten: seeing the word of God, which cannot lie, does give witness upon my part. And moreover, that such as are bastards should be deprived of all honor: in so much as by the Law of Moses they were prohibited to have entrance into the Congregation or Assembly of the Lord to the tenth generation. Consider your ungodly proceeding in defrauding your country of a lawful king: and preferring a bastard to the lawful begotten daughter, and exalting her which is, and will be, a common plague and aversion of altogether: for as much as show is a traitor to God, and promise breaker to her dearest friends, who helping her to their power to her unlawful reign, were promised to enjoy that religion which was preached under King Edward: which notwithstanding in a short space after, she most falsely overthrew and abolished. So that now both God's Laws and man's, she ought to be punished with death, as an open idolatress in the sight of God, and a cruel murderer of His saints before men, and merciless traitoress to her own native country.
For God's word she abhors, Antichrist's has she restored, her fathers laws condemned, her promise broken, and her brother, godly King Edward, as a heretic condemned. Thinking it not enough to express her tyranny upon them that live, except she showed cruelty, or rather a raging madness, on the bodies of God's servants long before buried, drawing them forth from their graves to burn them as heretics. And in utterly abhorring the English nation, she has joined herself to adulterous Philip, the Spanish king: to whom she has, and does continually labor to betray the whole kingdom. And yet you cannot, or will not, see it, neither yet for all this is stirred up to bridle her affections, and withstand her ungodly doings, to promote the glory of God, and to preserve your brethren, and yourselves: but thinking to retain your promotions by flattery, do hastily draw God's vengeance upon yourselves and others.
For do you think that Philip will be crowned king of England, and retain in honor English counselors? Will he credit them with the government of his estate, who have betrayed their own? Shall his nobility be Spaniards, without your lands and possessions? And shall they possess your promotions and livings, and your heads upon your shoulders? They come to make a spoil of the whole realm, and leave you and yours untouched? What has your great wisdom become? Your subtle counsels and policies, whereof you brag so much, to whom these things be hid, that every child espouses?
If Isaiah the Prophet had not forespoken these secret judgments of God, in blinding the eyes of the proud condemners, I could not cease to wonder at your gross ignorance, as now I consider with a grieving heart, the misery which is like shortly to come upon you in full measure, for this calamity, already powered upon others, through your procurements and studies. Which fearful judgment of God look never to escape, except suddenly you repent and change your ungodly purpose. If you are at a covenant with death (as you think) you shall not avoid it, if you think to escape the common destruction, making dissimulation and lies your refuge, yet shall you be revealed: for the Lord Himself will destroy all your counsels, because they are not of him.
If is not your going to the Mass, your praying to the Pope, your flattering of the Queen, and shaven prophets of Baal, that can defend you in that day: yet neither your licenses which some of you purchase from an infidel to give you depart from your country, some lying in idolatrous places, differing nothing from them in their dissolute living, some passing into Italy to please their Queen, and to get an opinion of men that they approve her proceedings, rather coveting to have the name of a blasphemous papist, then of Christ our Savior. Thinking by such unlawful means to work miracles: but their games at length will be confusion, as now their fruit which they have brought thence to do witness: that is the want of God's fear and open dissimulation.
This is not the way (O vain men) to win God's favor, and to escape his fearful judgments: but to increase His wrath and hasten His vengeance, who will not be mocked, neither suffer His holy name long to be blasphemed. Consider within yourselves, and return to the right way, and walk in it while you have time, and I will show it unto you.
You have sinned most grievously against the Lord: know your transgressions, and with tears counsel them, every man unfeignedly unto the Lord, who is ready to forgive and slow to anger. You have despised and abused the word of His dearly beloved Son Jesus Christ, the Author of salvation, in the days of our godly King Edward (which is the cause why God has thus plagued us with a tyrant). Seek after the word again and receive it with all reverence. By giving authority to an idolatrous woman you have banished Christ and His gospel, and in His place restored Antichrist with all his infections, wherein your own consciences condemn you of evil. Then in taking again the same authority from her, you shall restore Christ and His word and do well. In obeying her, you have disobeyed God. Then in disobeying her, you shall please God. Because you have given place to her and her counselors, you all have become idolatrous hypocrites, and also traitors to your own country: then by resisting herself damnation from their transgressions and her wicked decrees, you must be made true worshipers of God, and faithful English men.
Other means there are not, but to turn to God by repentance, to banish falsehood by receiving the truth, to overthrow Antichrist, and all kind of idolatry by honoring Christ and His gospel: to suppress tyranny by justice: to withstand oppression and murder by defending the just and innocent, and punishing the workers of iniquity, of what estate or condition so ever they be, as after (God willing) shall be proved at large. For as by this means only God's honor must be restored, and you escape His vengeance, to obey them that obey God, and resist them that resist His majesty, rendering unto all according to His Laws: even so, when they should understand that their subjects are no more, as it were, brute beasts without sense or judgment: but that they know wherein, and how far they are obedient, and would no more be led by their devilish and ungodly lusts, as they have been and still are presently.
Then would their princes and rulers also give themselves with all diligence, to study and apply the same Law of God: then would they do nothing themselves, nor command others, wherein they were not assured to please Him. Then would they learn to obey God, which now rebel against Him: and to follow the examples of the godly kings and rulers, having the Book of the Lord ever with them, never suffering it to depart from them. But as worthy Joshua, Josiah, and Jehosaphat, to read and study in it day and night. Not to decline from it themselves, nor yet to suffer their subjects therein to be ignorant, which is the only wisdom of God and comfort of all men's consciences. Then should the rulers love and preserve their subjects. And the subjects likewise reverently obey their superiors. To conclude, then should all be blessed of God, feared of their enemies, sure from all dangers, void of all idolatry and false religion, and esteemed of all nations the wisest and mightily people upon the earth, as God promised to Israel, so long as they should live.
But for as much as there is nothing so manifest and true, which is not either obscured utterly by contrary reasons of man's brain, or else discredited by other places of Scripture wrongfully understood and applied by many: I have here thought it expedient before I proceed any further, for the better establishment of the truth, to answer and satisfy, so far as shall please God to give unto me, all such reasons, authorities, and Scriptures, as are alleged to the contrary: to the intent that we may not only see the truth, and so be stirred to embrace it, but also may spy the falsehood, and learn to avoid it.
And because amongst all other authorities and reasons, there is none of greater force then that which is written in the Epistle of St. Paul to the Romans: we will first of all others begin with it. Let every soul (he says) submit himself to the authority of the higher powers: for there is no power but of God, and the powers that be, are ordained of God. Who so ever therefore resists power, resists the ordinance of God: and they that resist, shall receive unto themselves damnation. Here (they say) is a general doctrine affirmed by the Apostle, that every man (none excepted) must be subject to superior powers: and if every man must be subject, none ought to disobey.
Besides this, behold the Apostle does not barely affirm this proposition, saying: Every person (for that he means by every soul) must be subject to the Magistrates and rulers, of what condition so ever he be, but proves the same with a most sure argument gathered of the ordinance of God: because there is no power but of God. And therefore to resist powers, is to resist God Himself, whose ordinance it is. And not content with one reason, he confirms the same with another depending of God's punishments, which He has appointed for all them that resist, which is, to receive to themselves damnation for their transgression: so that they conclude, that it is not only Paul's authority that makes all men subject to their superiors (which notwithstanding were sufficient, being the Apostle of Christ) but also the same is by good and strong reasons confirmed.
In answering to this objection, I will not long hold you in rendering the cause, which as we may probably gather moved the Apostle to write this to the Romans concerning obedience to their superiors: but in few words touch so much as seems necessary. It may appear very credible (which some godly and learned do write) that amongst the Romans, after they had received the Gospel, there were many under that name, which would be delivered from all subjection: thinking the office of Magistrates no more necessary to them that professed Christ: as do this day the Anabaptists and Libertines. Others, who had been once freed from tribute and custom paying, to strange Magistrates, would there at take an occasion by preaching of the Gospel to pay no more tribute to their superiors. Such were many of the Jews, who counted it as bondage. And that kind of sect was raised up even in Christ's days, as appeared when the Pharisees sent their disciples with Herod's servants to know his judgment, whether it was lawful for them to pay tribute to Caesar or no. And in Acts, Gamaliel makes mention of one Judas Galilaeus, which was the author of that sect, and moved much trouble amongst the people, saying: It was not lawful to pay tribute. By these and such like opinions, and Apostle (perceiving the office of Magistrates to come into contempt, and men to esteem it not lawful, which God Himself ordained in defense of His religion and civil policy (was moved to write as is before mentioned: exhorting all men to esteem the office of Magistrates as God's ordinance, and to obey them whom God has appointed rulers over them).
Then as the Apostle writes, we confess, and so much as he speaks we grant, that is, that all men are bound to obey such Magistrates, whom God has ordained over us lawfully according to His word, which rule in His fear according to their office, as God has appointed. For though the Apostle says: There is no power but of God: yet does he here mean any other powers, but such as are orderly and lawfully instituted by God. Either else should He approve all tyranny and oppression, which comes to any commonwealth by means of wicked and ungodly rulers, which are to be called rightly disorders, and subversions in commonwealths, and not God's ordinance. For He never ordained any laws to approve, but to reprove and punish tyrants, idolaters, papists, and oppressors. Then when they are such, they are not God's ordinance. And in disobeying and resisting such, we do not resist God's ordinance, but Satan's, and our sin, which is the cause of such. Or else, if we shall so conclude with the words of the Apostle, that all powers what so ever they be must be obeyed and not resisted, then must we confess also, that Satan and all his infernal powers are to be obeyed. Why? Because they are powers, and have their powers also of God, which cannot touch man any farther then God permits. But St. James gives us contrary commandment, saying: Resist the Devil and he will flee away from you.
And that the Apostle Paul does so restrain his words to all lawful powers, we need not to seek far off. For in the same chapter after he expounds his mind: that is, what powers and Magistrates he means: Such (he says) as if you do well, you need not to fear, but only if you do evil. And again will you be out of the fear of power? Do well then: and so shall you be praised by the same. For he is the minister of God for your benefit. But if you do evil, fear: for he bears not the sword for naught: for he is the minister of God, to take vengeance on them that do evil & etc. Whereby we may plainly understand, that although, he says, there is no power but of God: yet he means such power as is his ordinance and lawful: whose office stands in these two points, to defend the good, and to punish the evil: not to be feared for doing good, but for evil, to whom the sword is given for that purpose. And to such, with the Apostle we grant also, that every person must be subject and obedient: for they are God's ordinance. And to disobey or resist such, is to disobey and resist God Himself. And therefore do deserve justly to receive God's punishment, which, as the Apostle threatens, is damnation. And this makes nothing against out former sentence, but rather confirms the same: approving no obedience but that which is lawful, that is to say, according to God's appointment and ordinance, as does more evidently appear in His words following: partly in that he demands obedience to such for conscience sake, and not for fear of vengeance only. As though he would say: so far is it from reason and God's word that any man should disobey or contempt the Magistrates, ordained of God to punish vice and maintain virtue, that he needs no other to reprove him of evil in so doing, then his own proper conscience, which will (justly examined) teach him how God's ordinance ought to be revered, especially serving to the preservation of the people, in suppressing wickedness, and promoting godliness.
For that cause He wills for us to pay their tribute, not to every man that will demand of us (for unlawful demands may be lawfully denied) but to whom tribute belongs, custom to whom custom, fear to whom fear, and honor to whom honor is due.
Obedience then He requires of all men, tribute also, custom, fear, and honor: but under this condition of justice and equity, to render these duties to them that have just title thereto. And who are they, but (as I said before) such as God has appointed to rule over us in His fear, for our profit, and preservation of the commonwealth?
To this also does the saying of St. Peter well agree, though it is weighed by the other party to prove the contrary: Submit yourselves to every ordinance of man for the Lord's sake: whether it is to king as to the chief, or unto rulers as unto them that are sent by Him, for the punishment of evil doers, and the praise of them that do well. Behold, how Peter here neither differs from himself in his answer before the Council, nor here disagree with Paul, willing obedience to kings and inferior rulers: not to all, but to such as are appointed to punish evil doers, and praise to the contrary: and to disobey such, must and needs to be condemned for ungodly rebellion. For such there were as may plainly appear by St. Peter's words following, which under the pretense of liberty would cover and cloak their malice. And this the Apostle forbids in all manner of subjects, and justly.
But you will say the words of Peter following concerning obedience of servants to masters, does charge us further then with godly rulers, and such as rule according to their office. For to servants he writes on this matter. Servants, obey your masters with all fear, not only if they are good and courteous, but also though they are forward: for so the Greek word does signify, a conbrous, forward, or a person hard to please. Whereof they will conclude, that Peter commands obedience to all kind of persons, good and bad: what so ever they command must be done, and why? Because he so charges servants to obey their masters.
Never the less this is to be observed in reading the words of Peter (as also in all the Holy Scriptures) that we must so take them as they agree with himself, and not against him. For the Spirit of God changes not His meaning: but what He says once, He says forever. Saint Peter here seems to prevent the objection which servants (desiring liberty) might have objected, being willed to obey their masters: as though he would say: I am not ignorant that there are many troublesome masters, forward, and importune over you: which are no so gentle and courteous towards you as becomes them: well: that is their fault and infirmity, which you must for Christ's sake, whom you profess, patiently sustain and bear. For though your masters are rough or forward (he says not wicked and ungodly) that is no cause why you should not faithfully serve them for the time of your servitude, so long as they will nothing of you, but that which is good and godly.
Then the mind of St. Peter is that the shrewdness or forwardness of the master is not lawful or a just occasion why the servants should be disobedient. And as this is the very meaning of the Apostle in that place: so is it not like that he would write contrary to himself, when he said: God ought rather to be obeyed then man. Neither can he be judged contrary to the Apostle Paul, who binds up all lawful obedience with this knot, in the Lord: speaking to children, and exhorting them to obey their fathers and mothers. But how? In the Lord, he says. And why? For that is just. Then if Paul charges not children with further obedience to their parents, then in the Lord, to whom principality they are by God's commandment and nature bound, will Peter bind servants to their masters any further then in the Lord? And if it is just obedience only which is in the Lord: can there be any lawful obedience against him, either of children towards there parents, servants towards their masters, or subjects towards their rulers or magistrates? No, God is the first and principal Father, Master and Lord, to whom first obedience must be given as He does demand: and to others in Him and for Him only, as we were taught at the beginning.
And that St. Peter had only respect to the rough conditions of masters, and not to their unlawful commandment against God and their conscience (which they are bound to do for no man's pleasure) the words do plainly witness. For this is thanks worthy (he says) if a man for conscience towards God endures grief, suffering wrongfully. For what praise is it, if when you are buffeted for your faults, you take it patiently & etc.? Then you see the meaning of St. Peter is not to make us subject to any evil or ungodly commandments, but to persuade all servants not to cast off their duty during the time of their servitude, notwithstanding if they are roughly dealt with by their masters. This thing is not spoken here of St. Peter to encourage or maintain forward masters in their forwardness, nor yet to forbid the servants which fear God to seek after lawful remedy at the hands of superior powers, who for that cause are ordained to see justice administered to all sorts of men, as well to servants as others: but that they should not think the sharpness of their masters to be a cause sufficient to free them from doing their duty upon the other party.
In like case may we conclude of princes and magistrates, though they are rough and forward: yea, though before God they are wicked, ungodly, and reprobate persons (as was Saul) yet so long as their wickedness does not extend against God, and His laws, but outwardly will see them observed and kept by others, punishing the transgressors, and defending the innocent: so long are we bound to render unto such, obedience, as to evil and rough masters: because we may not take God's office in hand to judge of the heart any farther then their outward deeds do give manifest testimony. Otherwise, if without fear they transgress God's laws themselves and command others to do the same, then have they lost that honor and obedience which otherwise their subjects did owe unto them: and ought no more to be taken for Magistrates: but punished as private transgressors, as after I have promised to prove.
Here unto they add the saying of our Savior Jesus Christ to Peter, which bade him to put up his sword, after he had stricken the servant of the High Priest, and cut off his ear: not minding by the sword to make resistance. Where upon they gather that although it is lawful in doctrine and preaching for the servants of God to withstand and reprove the enemies, as Christ Himself and His Apostles did: yet it is not permitted to do the same by any outward or bodily force. For then as Christ answered, He might have obtained by His Father twelve legions of angels for His defense.
To this we shall soon answer, if we consider who spoke this, to whom, and for what cause it was spoken. Which circumstances well weighed, give a great light to all like facts and sayings. First we must diligently consider the office of our Savior Jesus Christ, which as it was in all points spiritual, as well concerning His kingdom which He Himself affirms not to be of this world, as His Priesthood and Prophesy: even so for His own part, could He use no temporal force or power for the accomplishment of the same, because He denies that He either came to reign in this world, or else to be a judge therein: as He answered the man, which would have had Him to command His brother to divide the lands between them, saying: Man, who made me a judge or divider over you? And being demanded to give judgment against the woman taken in adultery, He would not take that office upon Him, but said unto the woman, when her accusers were gone: Neither do I condemn thee: go your way, and sin no more.
Thus as concerning Christ's own person, who had all things and powers both in heaven and in earth at His commandment, it is evident that He would use no temporal power against His enemies: for that He was not therewith charged. Which example takes not away the office or duty of such as are charged with the temporal sword, to use it in defense chiefly of God's glory, and the preservation of those that are under them.
Secondly, why He forbade Peter also, and in him, all the rest of the Apostles, we cannot be ignorant. For who knows not that the Apostles were witnesses of Jesus Christ chosen forth of the world (as St. John says) not to defend their master by the temporal sword (for that would have usurped upon another man's office, not appertaining to them) to whom only the spiritual sword was committed, to fight manfully with it against the world, Satan and all spiritual powers. For as the Apostle says: Though we walk compassed with the flesh, yet do we not war fleshly. For the weapons of our warfare are not carnal things, but strong by the power of God to cast down strongholds: wherewith we overthrow imaginations of eery high thing that is exalted against the knowledge of God, and bring in to captivity every thought to the obedience of Christ. Wherefore, seeing the office of the Apostles also is spiritual, as their Master was: and had only spiritual weapons to use in the defense of the Gospel, whereof they were ministers: it is not good reason to conclude their purpose, that Magistrates and other inferior officers, ought not to use the temporal sword in defense of religion: because Christ would not suffer Peter to fight with the temporal sword. But rather as Christ requires of Peter and all the rest, the faithful use of the spiritual sword, where with they were charged, or else they should be subject to malediction and judgment: For woe be to me (says Paul) if I preach not: even so may not they escape judgment and the curse of God, which use not the temporal sword committed unto them with all endeavor in the defense of God's glory and His Church, where with every man is charged, according to his vocation and power, none excepted.
To be short, if our Savior Christ should, as He might by His Power, have withstood the Jews that came to apprehend Him and put Him to death, how should He have drank of that cup which His Father had given Him? That is, how should He, by His death and passion, have redeemed us, for which cause He came into the world: not to have His life taken from Him against His will, but willingly to lay it down for all.
Then we see that there is nothing in this saying of Christ to Peter which can condemn lawful resisting of ungodly rulers in their ungodly commandments. For though it was profitable to all men that Christ without any resistance should be crucified, being the sacrifice appointed of God the Father to salvation: yet is it not therefore lawful for the inferior officers, or permitted to the subjects, to suffer the blasphemy and oppression of their superiors to overflow their whole country and nation, when both power and means is given unto them lawfully to withstand it, and they by their profession and office are no less bound to put it into execution.
Chapter X. Objections out of the Old Testament, and answers to the same.
This much being spoken to satisfy such objections as are commonly alleged forth from the New Testament: let us see also what may be said against us in the Old, and after what sort they may be truly answered. Jeremiah, they allege in his letter sent from Jerusalem to the captains in Babylon, to the priests and prophets, and to all the people of Israel that then were in Babylon, counseling them how to behave themselves, and to escape danger. The effect whereof was this: not to rebel, that they might escape, but to remain still and abide the appointed time of the Lord: yea, to seek the peace of the city whereinto God had brought them, and to pray to God for it. For (he said) with the peace of that city, shall you peace be also.
And the like is written in Baruch the Prophet tending to the same end, that they should pray for the long life of Nebuchadnezzar and Belshazzar his son, that under their shadow (that is protection) they might live and serve them a long time. Wherein (they say) two things are to be noted against our opinion. The first, that he forbids them to rebel, and exhorts them patiently to abide the time appointed of their deliverance. The second, that they are bound to pray for their enemies, and wealth of their cities, and therein also are bound to obey them.
This Epistle or letter of Jeremiah sent to the Jews at Babylon them captives, we may not deny to be his: though of the Prophecies of Baruch some do doubt, and esteem it not as canonical. Never the less, because they tend both to one effect in this matter, we will admit both. First, granting that their counsel to quietness and to abstain from rebellion was good and necessary: because it proceeded from the Spirit of God and of knowledge, which spoke or wrote nothing that God had not revealed unto them: and whereof they also should not admonish others, to the intent they might give