Psalm 118:9 It is better to trust in the Lord, than to trust in Princes.

Contents:

Chapter I. From Where Political Power Grows, for what purpose it was ordained, and the right use and duties of the same: & etc.

Chapter II. Whether Kings, Princes, and other Governors have absolute power and authority over their subjects.

Chapter III. Whether Kings, and other Governors are subject to God's laws, and the positive laws of their country.

Chapter IV. In what things, and how far subjects are bound to obey their princes and governors.

Chapter V. Whether All The Subject's Goods Be The Kaisers and Kings Own, And That They May Lawfully Take Them As Their Own.

Chapter VI. Whether It Be Lawful To Depose An Evil Governor, And Kill A Tyrant.

Chapter VII. What Confidence Is To Be Given To Princes And Potentates.

An Exhortation, Or Rather, A Warning, To The Lords And Commoners Of England.

To The Gentle Reader.

Content yourself to read over this short treatise, where you will find neither felony, nor treason, but all that is written here in is meant for your plentiful benefit, necessary admonition, and faithful instruction. And although the Printer is not sure that the author has gone to God already (as the discourse of the matter seems to show) or yet full of this life, yet for much as the gravity of the work, the soberness of the style, and the equity of the cause joined with substantial profession, imports a mighty scale, and a fervent care of the author for his country, he is pleased to put forth the work, to the intent of the travail of the doer is not lost, neither true English be hearts frustrate of so worthy an instruction, unless they will willingly neglect their own safeguard, the state of their country, and the preservation of their posterity. God give you (good reader) a will to foresee and ears to perceive, and a judgment to discern your own state in time, and in Christ a hearty fare-thee-well.

Chapter I. From Where Political Power Grows, for what purpose it was ordained, and the right use and duties of the same: & etc.

As oxen, sheep, goats, and other such unreasonable creatures cannot for lack of reason rule themselves, but must be ruled by a more excellent creature, that is man: so man, although he has reason, yet because through the fall of the first man, his reason is radically corrupt, and sensuality has gotten the upper hand, he is not able by himself to rule himself, but must have a more excellent governor. Those of this world thought that this governor was their own reason. They thought that they by their own reason might do the things they lusted for, not only in private matters, but also in public. They thought reason to be the only cause that men first assembled themselves together in companies, that commonwealths were designed, that policies were well governed and long continued: but those of that mind were utterly blinded and deceived in their imaginations, their works and inventions (though they never seemed so wise) were so easily and so soon (contrary to their expectations) overthrown.

Where is the wisdom of the Greeks? Where is the fortitude of the Iberians? Where is both the wisdom and the force of the Romans gone? All have vanished away, nothing almost left to testify that they were, but that which declares well, that their reason was not able to govern them. Therefore, such were desirous to know the perfect and the only governor of all, constrained to seek further than themselves, and so at length to confess, that it was one God that ruled all. By Him we live, we move, and we have our being. He made us, and not we ourselves. We are His people, and the sheep of His pasture. He made all things for man: and man He made for Himself, to serve and Glorify Him. He has taken upon Himself the order and government of man, His chief creature, and prescribed a rule to him, how he should behave himself, what he should do, and what he may not do.

This rule is the law of nature, first planted and grafted only in the mind of man, then after that his mind was defiled by sin, filled with darkness, and encumbered with many doubts. God set this rule forth in writing in the Decalogue, or the Ten Commandments: and after that, reduced by Christ our Savior to just two commands: You will love the Lord your God above all things, and your neighbor as yourself. The latter part He also expounded on: Whatever you would want done unto yourself, do that unto others.

In this law is compiled all justice, the perfect way to serve and glorify God, and the right means to rule each and every man: and the only stay to maintain every commonwealth. This is the touchstone to try every man's works, whether he is king or beggar, whether he be good or evil. By this all men's laws will be discerned, whether they be just or unjust, godly or wicked. For example; those that have authority to make laws in a commonwealth, make this law, that no punishment be imposed, but in their own country. This seems to be a trifling matter. Yet is by this means the people may be kept from idleness, it is a good and just law and pleases God. For idleness is a vice by which God is offended: and the way to offend Him in breach of the commandments: you shall not steal, you shall not kill, you shall not commit adultery, etc. For all these evils come from idleness. On the other side, if the people are well occupied in other things, and the people of another country live by pin making, and uttering them: if there should be a law made, that they may not sell them to their neighboring country, which is otherwise well occupied, it is a wicked and an unjust law. For taking away the means, whereby they live, a course is devised to kill them with famine, and so not only is this commandment broken, you shall not kill, but also the general law, which says: You shall love your neighbor as yourself; And, whatever you would want done unto yourself, do that unto others, for you yourselves would not be killed with hunger.

Likewise, if there is a law made, utterly prohibiting that any man can remain chaste, and cannot marry, this is an unjust, an ungodly, and a wicked law. For it is an occasion, that with marriage, he might avoid sinning: But if he does not marry, he commits fornication and adultery in act or thought contrary to God's will and commandment; You shall not commit adultery.

Again, a prince forces his subjects (under the name of request) to lend him what they have, which they do unwillingly: and yet for fear of a worse turn, they must seem to be content with the action. Afterwards, he causes a Parliament to be assembled as if he had been lent nothing at all, and they dare not displease him. To please him, they remit this general debt. This is a wicked and an unjust law. For they are not acting as they would want acted upon, but be an occasion, that a great number of people are undone, their children perish by famine for lack of sustenance, and their servants are forced to steal, and even possibly commit murder. So if men will weigh this order and law that God has proscribed to man-thou shalt love the Lord God above all things, and your neighbor as yourself. And, what ever you will have men do to you, do the same to them: they may soon learn to discern good from evil, godliness from ungodliness, right from wrong.

And it is so plain and easy to be understood, that any plea of ignorance can or will excuse him that causes offense in this manner.

Against the offenders of this law, there was no corporal punishment ordained in this world, until after the destruction of the world with the Great Flood. For although Cain and Lamech had committed horrible murders, they were not corporally punished, but had a protection of God, that none should lawfully hurt them. But after the Flood, when God saw His gentleness and patience could not work His creatures to do their duties unforced, but iniquity prevailed and mischief daily increased, and one murdered, and destroyed another; then He was constrained to change His leniency into severity, and to add corporal pains to those that would not follow, but transgressed His ordinances. And so His made this law, which He declared to Noah: He that sheds the blood of man, his blood shall also be shed by man. For man is made in the image of God.

By this ordinance and law His instituted political power and gave authority to men to make more laws. For He that gave man authority over the body and life of man, because He would have man to live quietly with man, that all might serve Him quietly in holiness and righteousness all the days of his life, it cannot be denied, but He gave him authority over goods, lands, possessions, and all such things that may breed controversy and discord, and so hinder the service and worship that He requires. This ordinance also teaches makers of laws, how they should behave themselves in making laws: that is, to set apart all affections, and to observe an equality in meting out pains, that they be not greater or less, than the fault deserves, and that they not punish the innocent or small offender for malice, and let the mighty and great thief escape because of affections. And out of this ordinance the authority for the magistrate to execute laws grows and is grounded: for laws without execution are no more profitable than bells without clappers. But whether this authority to make laws, or the power to execute the same, shall be and remain in one person alone, or in many, it is not expressed, but left to the discretion of the people to make so many and so few, as the think necessary for the maintenance of the state. Where in some places, they have been content to obey such laws, as were make by one, as the Israelites were with those that Moses ordained: the Lacedemonians with those that Licurgus made, the Athenians with those that Solon gave them. And in some places with such as were made by certain chosen men, as in Rome by the ten men. And in some they received none, but such as all the multitude agreed unto. Like wise in some countries they were content to be governed, and the laws executed by one king or judge, in some places the many of the best sort, in some places by the people of the lowest sort, and in some places also by the king, nobility, and the people altogether.

And these diverse kinds of states or policies have distinct names, as where one ruled, a Monarchy: where many of the best, Aristocracy: where the multitude, Democracy: and where all together, that is, a king, the nobility, and commoners, a mixed state: which men by long continuance have judged to be the best sort of all. For where that mixed state was exercised, there did the commonwealth longest continue. But yet every kind of these states tended to one end, that is, to the maintenance of justice, to the wealth and benefit of the whole multitude, and not of the superior and governors alone. And when they saw that the governors abused their authority, they altered the state. This was true among the Israelites,, for the iniquity of the children of Samuel their judge, from judges to kings: among the Romans, for the tyranny and oppression that Tarquinius used over the people (as the chief occasion) and afterwards for his own lewdness (as the outward occasion) from kings to consuls, and so from consuls (for their evil demeanor) to Decemviri and Triumviri, that is, to ten rulers and three rulers: and so from change to change, until it came to the Imperial state: yet always preferring and maintaining the authority, albeit they altered and changed the kind of government. For the Ethnarchs themselves being lead only by the law of nature and their own reason, saw that without political power and authority, mankind could not be preserved, nor the world continued. The rich would oppress the poor, and the poor seek the destruction of the rich, to have what the rich had: the mighty would destroy the weak, and as Theodoretus says, "the great fish eats up the small", and the weak seeks revenge on the mighty: and so one seeking the others destruction, all at length should be undone and come to destruction. And because this authority and power, both to make laws, and execute laws, proceeds from God, the Holy Ghost in Scripture calls them gods: not that they be naturally gods, or that they be transubstantiated into gods (for He says, they shall die like men, and in deed their works declare them to be none other then men) but for the authority and power which they receive of God, to be His ministers here on earth, in ruling and governing His people, and that the people should rather obey them, and have them in honor and reverence, according to His ordinances.

And the wonderful providence of God is herein to be well noted and considered, of all such as love and fear God, that in all places and counties where God's word has been received and embraced, there for the time the people followed God, no tyranny could enter, but all the members of the body sought the prosperity and wealth of one another, for God's word taught them to do this. You shall love the Lord your God (it says) above all things, and your neighbor as yourself. And, what you will have men do unto you, do you also to them. The fruits of His word is love one another, whatever state or degree in this world they be in. And the state of the policies and commonwealths have been disposed and ordained by God, that the heads could not (if they would) oppress the other members. For as among the Lacedemonians certain men called Ephori were ordained to see that kings should not oppress the people, and among the Romans, the tribunes were ordained to defend and maintain the liberty of the people from the pride and injury of the nobles: so in all Christian realms and dominions God ordained means, that the heads, the princes and governors, should not oppress the poor people according to their lusts, and make their wills their law. As in Germany between the Emperor and the people, a council or diet exists: in France and England, parliaments, wherein there meet and assemble all sorts of people, and nothing could be done without the knowledge and consent of all. But where the people have forsaken God, and contend with His word, there has the devil by his ministers, occupied the whole country, and subverted the good orders, justice and equality, that was in the commonwealth, and planted his unreasonable lust for good laws, as every man may see by the realm of Hungary which the Turks in our time have occupied. And there the people have not utterly forsaken God and His word, but have begun to be weary of it: has not there God suffered Tyrannies by and by to rush in, and to occupy the whole, and to suppress the good orders of the commonwealth, but little by little has suffered them to creep in, first with the head, then with an arm, and so after with a leg, and at length (were not the people penitent, and in time converted to God) to bring in the whole body, and to work the feats of tyrannies, as hereafter it shall be described.

This is so manifest in most places, that it shall not need any particular example. Wherefore it shall be the part of all Christian men to take heed, that in forsaking God, they bring by injustice the devil and tyrants to reign over them. And those that be called to councils and parliaments (and so be makers of laws, whereby the people should be bound) not to neglect their duty, or to deceive the people of the trust and confidence, that was put in them. For it is no little danger that may thereby follow unto them, both in this world, and in the world to come. For that man that took upon him to do anything for another (being the thing never so little of value and there in did use himself either craftily, seeking his own gain and profit, or showed himself not to be diligent, or not passing what became of the matter committed to his trust), our elders being men of honesty, judged and condemned for a most vile harlot and dishonest person: and being a men of wisdom, made a law(which continues until this day) not only that he should make recompense for the hurt he did, but also that he should not be allowed afterwards in the company or number of honest men, no more than an open thief. And this they did not by will, but by reason, not rashly, but decidedly. Not by the irrational voices, but by the more discreet minds, because they saw that men could not always be present to do their own things, but of necessity must use the help and trust of others. And again, nature has not made ever man apt for all things, but has made one man more mete for one purpose than another: so that one having need of another, everyone should be glad to do for another, and all be tied together in an indissoluble strong band of friendship. And therefore was such false and unfriendly dealing taken to be most vile, because it did violate two of the chief virtues and most necessary things, without which mankind could not survive: faith and friendship. For no man requires another to do anything for him, whom he takes not to be his friend, nor trusts him whom he thinks not faithful. And therefore they thought him to be a very wicked and vile person, and not worthy of the name of man, that at one time and in one thing should he undo the knot of friendship, and deceive him, whom he could not have hurt, unless he had trusted him. Now, if nature, reason, honesty, and law does so grievously punish him, and cast him out of all honest men's company, that is negligent in a trifle matter, how much more ought he to be punished and cast out of all men's sight that is negligent in the greatest of matters? If he ought to be sharply used, who deceives one poor man, how much more sharply ought he to be punished, and of all men to be abhorred (yes, and even cast unto the dogs) that deceives the whole of the realm of ten or twenty hundred thousand persons? If he is thus to be punished and abhorred who is required to do another man's business, and deceives him, how much more ought they to be abhorred and hated, that takes upon them to do for others, not desired but sung for it: not called thereto, but trusting in themselves: not praying, but paying, giving many liveries, procuring and making friends to give them their voice, obtaining great men's letters, and ladies tokens, feasting freeholders, and making great bankletting cheer: not by the consent of the party, but by force and strength, with troops of horsemen, bills, bows, pikes, guns, and such of like kind and quality.

If this opinion be held, and judgment given against a man that seeks his own gain with the loss of his friends in small things: what opinions men have, what judgment shall be given of those that, intending to make themselves noble and rich, cuts the throats of those that committed themselves, their wives, their children, their goods, yes, and even their lives upon trust in to their hands?

If this judgment is given for worldly things, what judgment shall be given to those that willfully go about to destroy men's souls, and to make them a present to the devil, so that they for a time may be his deputies here on earth? If men abhor and punish such that are unfaithful and dishonest persons, how much more will the Almighty God abhor, condemn, and exercise His severe judgment upon them that abuse the authority given to them by Him, and deceive and undo those poor sheep of His, in whom (as His ministers) they put their trust?

Listen, listen (while there is time for repentance) to the sentence of God, pronounced by the mouth of his servant Isaiah; "Wo be unto you that make unrighteous laws, and devise things which are hard to be kept, whereby the poor are oppressed on every side, and the innocent of my people are robbed of judgment, that widows may be your prey, and that you may rob the fatherless. What will you do in the time of the visitation and destruction that shall come from afar? To whom will you run to for help? Or to whom will you give your honor, that he may keep you from becoming prisoners, or lie among the dead?

This terrible woe of everlasting damnation was spoken not only to Jerusalem, but to Germany, Italy, France, Spain, England, Scotland, and all other countries and notions, where the like vices shall be committed. For God is just, and hates sin, that be never leaves it in any place unpunished: but the more common it is, the greater plagues and force does He use to repress it: as we may learn from the examples of the cities of Sodom and Gomorrah, and Jerusalem, His own city. And besides the general plague, he whips the authors of it with some special scourge, that they may be a spectacle, not only to those that are present, but also a remembrance to all that are to come.

But some, who are put in trust and authority to make the laws and statutes, will say that they would not do anything willingly against God's honor, or the wealth of our country, or deceive any that put their trust in us.

If any such thing follows, it is by reason that we were ignorant.

Tell me, I beseech you, if you had hired one to be your shepherd, and you sheep should suffer harm under his care: or if your horse-keeper, taking wages, through his negligence should suffer your horse to perish: would you not believe him to be at fault, and look for him to make amends? Should ignorance excuse him? "No", you would say, "I hired you, and you took it upon yourself." And so you would not only force him to make satisfaction, but also would think it just to have him punished to make him no more cunning than he was, not to deceive any that put their trust in him. Then they are much to blame, that being put in trust of courts and parliaments to make laws and statutes to the advancement of God's glory, and conservation of the liberties and commonwealth of their country, neglect their own office and charge, being appointed to be not only keepers of God's people, not of hogs, neither of horses and mules which have no understanding, but of that dear flock which Christ purchased with the price of His own blood: but also as physicians and surgeons, to redress, reform, and heal, if anything be amiss. And if a physician for lucre or other mean pleasure, would take upon him the healing of a sore, diseased person, would he not worthy to be taken and punished as a butcher and a murderer?

But you will say, "We gave no credit to others, and they deceived us". Do you think that this bald excuse will serve? Is it not written, that if the blind leads the blind, both shall fall into the pit? Did the plea that Eve made for offending in eating the forbidden fruit (when she said that the serpent had deceived her) excuse her? Nothing less. She was not only herself punished with pains (none greater than death could be devised) but also all her posterity.

Perhaps others of you will say that you do not dare to do otherwise. If you did, you should be taken for enemies of the governor, running into indignation, and so lose your bodies and goods, and undo your children. O you that are faint of heart, do you think that your parents would have left you as you were found, if they were so faint of heart? Or do you think that you will serve your turn? Was it enough for Adam, our first father, when he fell with his wife in eating the forbidden fruit, to say, "I dare not displease my wife." Or to say as he said, " The woman that you gave me, gave the fruit to me?" No, it did not avail, but he and all his posterity were plagued for his disobedience, as we and all that shall follow us will do, if we have any fear of God before our eyes.

When the brutish commoners of Israel were forceful with Aaron, that he for fear was made to make them the golden calf. Also when Moses sharply charged him with disobedience, he excused himself, saying that the brutish people had forced him? Surely no. If he had not repented, he would have been sure of hellfire for his labor, as they be who have set up or said the beastly, popish mass, at the furious enforcement of the brutish commoners, or in pretense of obedience to the Queens proceedings in England: unless the speedily repent, and renounce their wicked doings, as Aaron did his.

Thus you have heard not only from where political power grows, and of the true use and duty thereof, but also what will be laid to their charge, those that do not do their duty in making laws. Now see, what is said by God to the executors of the laws: "See what you do, for you execute not the judgment of man, but of God. And whatever you judge, it shall be rebounded to yourselves." Let the fear of God be before your eyes, and do all things with diligence. For with the Lord our God there is no iniquity, neither difference among persons, nor does He have pleasure in rewards or bribes.

But of the ministers of the laws and governors of realms and countries, more shall be said hereafter.

Chapter II. Whether Kings, Princes, and other Governors have absolute power and authority over their subjects.

For as much as those that be the rulers in the world, and would be taken for gods (that is, the ministers and images of God here in earth, the examples and mirrors of all godliness, justice, equity, and other virtues) claim and exercise an absolute power, which also they call a fullness of power, or prerogative to do what they lust, and none may contradict them: to dispense with the laws as it pleases them, freely and without correction or offense do contrary to the law of nature, and other god's laws, and the positive laws and customs of their countries, or break them: and use their subjects as men do their animals, and as lords do their villains and bondsmen, getting their goods from them by hook and crook, with sic volo, sic jubeo, and spending it to the destruction of their subjects: the misery of this time requires us to examine whether they do it rightfully or wrongfully, that if it be rightful, the people may the more willingly obey and receive the same: if it be wrongful, then those that use it may leave it for fear of God. For (no doubt) God will come and judge the world with equity, and revenge the cause of the oppressed. Of the popes power (who believes himself one, yes, the chief of these kind of gods, yes, above them all, and fellow to the God of God's) we mind not now to treat: no other is a requisite. For all men, yes half women and babes can well judge, that his power is worthy to be laughed at: and were it not bolstered and propped up with the sword and faggot, it would (as it will notwithstanding) shortly lie in the mire, for it is not built on the Rock, but on sand, not planted by the Father of Heaven, but by the devil of hell, as the fruits manifestly declare. But we will speak of the power of kings and princes, and such potentates, rulers, and governors of commonwealths.

Before you have heard how for a great long time, that is until after the general flood, there was no civil or political power, and how it was then first ordained by God Himself, and for what purpose He ordained it: that is (to comprehend all briefly) to maintain justice: for everyone doing his duty to God, and one to another, is but justice. You have heard also how states, political bodies, and commonwealths have authority to make laws for the maintenance of the policy, so that they are not contrary to God's law and the laws of nature: which, if you note well the question before propounded whether kings and princes have absolute power, shall appear not doubtful, or if any world affirms it, that he shall not be able to maintain it. First with God's laws (by which name also the laws of nature are comprehended) kings and princes are not joined makers here with God, so that thereby of themselves they might claim any interest or authority to dissolve them or dispense with them, by this maxim or principal, that He that may knit together, may loose asunder: and He that may make, may marry: for before magistrates were, God's laws were. Neither can it be proved that by God's word they have any authority to dispense or break them: but that they are still commanded to do right, to minister justice, and not to swerve, neither on the right hand or on the left. Then it must follow that this absolute authority which they use, must be maintained by man's reason, or it must be an usurpation: But what can reason say? If it is not lawful, by no laws (no neither by honesty) for any man's servant to alter his masters (a mortal mans') commandment: Can reason say that it is lawful for any person to later God's commandment, or break it? That a man's servant may be wiser than his master, that he may be more just than his master, that he may see what is more profitable and necessary to be done than his master, as commonly happens: and therefor he may have some apparent cause to alter or break his masters commandment. But to say that any creature is, or that any creature would seem in word or deed, to be more wise than God, more just than God, more prudent and circumspect than God, or knows what is better for the creature than the Creator Himself (as it must be said, that He does, that takes upon himself to break or dispense with God's will and commandment) what a horrible blasphemy is it? What Luciferian presumption is it?

If we will not submit ourselves to God's judgment expressed by his word, as Christians should, let us mark the result: and thereby gather God's judgment, as Ethnarcs do. For when we have wrought our wits our, and devised and done what we can, we can not exclude God, but he will have a word with us.

God's word, will and commandment is, that he that willfully kills a man, shall also be killed by man: that is, the magistrate. But this law has not been observed and all ways executed, but kings and princes upon affection have dispensed and broken it, granting life and liberty to traitors, robbers, murderers, and etc.

But what has followed as a result of it? Have they (whose offenses have been so pardoned) afterwards shown themselves penitent to God, and thankfully profitable to the commonwealth? No, God and the commonwealth have had no greater enemies. They have added murder to murder, mischief to mischief, and of private malefactors, have become public, and of men killers, they have at length grown to be destroyers of their country, yes and many times those that have been saved from hanging and other just pains of the law. And this is no marvel: for God does not only punish the principals and authors of such mischief, but also those that are accessories and maintainers of it, and plagues iniquity with iniquity. You may likewise see what fruits have followed, were popes have dispensed, that marriages might be made contrary to God's laws. We shall not need to rehearse any? The end will declare all. But let us leave to reason that, wherein something may be said: that is, whether kings and princes may do things contrary to the positive laws of their country. For example:

It is a positive law that a mean kind of apparel, or a mean kind of diet should be used in a commonwealth, to the intent that men leaning the excess thereof, where many occasions both to destroy nature and to offend God follow, they might convert that they spent evil, to the relief of the poverty, or defense of their country.

Answer this question, this divisions ought to be made, that there be two kinds of kings, princes, and governors.

The one, who alone may make positive laws, because the whole state and body of their country have given, and resigned to them their authority to do so: which nevertheless is rather to be thought a tyranny than a king, as Dionisius, Philippus, and Alexander were, who saved whom they would and plundered whom they desired. And the other be such, unto whom the people have not given such authority, but keep it themselves: as we have before said concerning the mixed state.

It is true that in indifferent matters, that is of themselves be neither good nor evil, hurtful, or profitable, but for a decent order: kings and princes (to whom the people have given their authority) may make such laws, and dispense with them. But in matters that are not indifferent, but godly and profitably ordained for the commonwealth, they can not (for all their authority) break them or dispense with them. For princes are ordained to do good, not to do evil: to take away evil, not to increase it: to give example of well doing, not to be the procurers of evil: to procure the wealth and benefit of their subjects, and not to work to their hurt or undoing. And in the empire where (by civil laws) the emperors claim, than the people gave them their authority to make laws, albeit they have been willing, and often attempted to execute their authority, which some Pikethankes (to please them) say they have by the laws have been forced of themselves to leave their enterprise. But such as are indifferent expounders of the laws, be of that mind that we before have declared: and therefore make this a general conclusion, and as it were a rule, that the emperor willing anything to be done, there is nor more to be done, than the laws permit to be done. For (they say) neither pope, Emperor, nor king may do anything to hurt his people without their consent. Kind Antigone's chancellor, saying unto him, that all things were honest and lawful to kings: "You speak truth (said the king) but such kings are beasts, barbarous and without humanity: but to true and good princes nothing is honest, but that which is honest in deed, and nothing is just, but that which is just indeed.

Antiochus, the third king of Asia, considering that he was above the people, so the laws were above him, wrote general letters to all the cities of his country, that if they should perceive that any letters should require anything contrary to the laws, they should think that those letters were obtained without his consent, and therefore they should not obey them.

Now where the people have given their authority to their governor to make such laws, he cannot break or dispense with the positive laws: how much less may such governors, kings, and princes to whom the people have not given their authority (but they with the people, and the people with them make the laws) break them or dispense with them? If this were tolerable, then is it in vain to make solemn assemblies of the whole state and long parliaments? Yes (I beseech you) what certainty should there be in anything, where all should depend on one's will and affection? But it will be said that although kings and princes cannot make laws, but with the consent of the people, they may dispense with any positive law, by reason that a long time ago they used to, and prescribed so to do: for long custom makes a law.

To this it may be answered that evil customs (be they never so old) are not to be suffered, but to be utterly abolished: and none may prescribe to do evil, whether king or subject. If the laws appoint you to the term of thirty or forty years to claim a sure and perfect interest in what you enjoy, yet if you know that either yourself or those by whom you claim came wrongfully by it, you are not in deed a perfect owner of it, but are bound to restore it. Although the laws of man do excuse and defend you from outward trouble and punishment, yet they do not quiet the conscience, but when your conscience remembers that you enjoy is not yours, it will convict you that you have done wrong: it will accuse you before the judgment of God, and condemn you. And if princes and governors would show themselves to be half as wise as they would have men take them to be, and by the example of others learn what mischief might happen to themselves, they would not (if they might) claim, much less execute any such absolute authority. No, neither would their counselors (if they loved them) maintain them in it: nor would the subjects suffer their prince to do what he lusted for.

For the one purchases for themselves a perpetual uncertainty of life and goods: and the other procures the hatred of all, although it be colored and dissembled for a season, yet it does not at length burst out, and works the revenge with extremity.

There is no lack of examples for this. It was driven in to the head of the Emperor Caesar Caligula that he was subject to no power, that he was above all laws, and that he might lawfully do what he lusted for. This lesson was so tempting to the flesh, that it was no sooner moved then desired, no sooner taught then learned, no sooner heard then practiced. First he desired that the empire should not go outside of his own family, he coupled with not one, but with all of his sisters, like bitch and dog. He killed his brother, Tiberius, and all his chief friends: he murdered many of the Senators of Rome. He delighted to have honest men beaten and cut on the face, and also to make him pleased he had them cast to ravenous beats to be torn and devoured in his sight, or to be sawed asunder in the middle. It was a pleasant pastime for him, to see the parents standing by, lamenting and weeping, while their children were tormented and killed. He use to complain and lament that no common miseries happened in his time. He rejoiced greatly upon hearing of the slaughter of whole armies of men, great hunger, pestilence, burning towns, and openings of the earth where many people had been swallowed up. But the day he saw any of these himself, he needed neither to eat meat not drink because he was so merry. And being glutted with the pastime of every man's death by his own hand (to procure a new appetite) he devised another, if he could have brought it to pass. But when he could not have it done, the memory of it was so sweet, that he often desired: that is, that all the heads of the people of Rome stood on one man's neck, that he might with one swath of the sword cut it off. Many other terrible acts by his absolute power were wrought: and at length he commanded that his image be set up in the Temple in Jerusalem, and be worshipped: as not unlike Saint Gardiners (for he has done no small thing) shall be shortly be anticipation done in England. But what was the end of Caligula's absolute power: when he had reigned three years and ten months, his own household servants conspired against him, and the general of his own armies slew him.

Nero the Emperor was of nature very modest, gentle, and merciful, and the first five years of his reign he behaved himself with virtue. After other counselors and masters, then Seneca crept into his favor, who told him that he might do what he lusted for. He was soon persuaded of the same. And to show some proof that he had well carried away their advise, he killed his mother Agrippina. This cruel act did so move his wicked conscience, that he did not appear in the Senate, but kept himself hidden away in his private chambers. For he feared the hatred of his people, and did not know what was best for him to do. He lacked no flattering counselors. There were plenty that sought their own profit and gain, and to satisfy their own lusts, more than the honor and safety of their prince, and the commonwealth of their country, they said to him: "Sir, why should you be so amazed with the death of this woman? She was of all people hated and abhorred: the people wonderfully rejoice at you doing, and commend you above the moon for so noble of an act. They desire that you will return into the city, that they may express how much their joy and gladness is with triumph, and how they love you for such a noble feat." These crafty knaves saw how they blinded their masters eyes, commanded in the Emperors behalf that all the people should come out of Rome to meet the Emperor. The Senate came out in their best apparel, and all other orders likewise followed after their degree, and finally man, woman, and child.

The Emperor, when he saw them, thought that it had all been done from the bottom of their hearts. The Senate showed such outward honor, the commoners great love, and everybody pretended great joy and gladness. And you think there were not those around him who said, "Does not your Majesty find all of our sayings true? May you not credit us in what we counsel and advise you." What do you think followed? The Emperor, embrewed with the blood of his mother, and his unnatural act commended by his wicked counselors, did not cease with his cruelty, but earnestly went forth and put away his wife Octavia, because she seemed to be barren, he married his harlot called Poppie. He sent his wife Octavia to an island, binding her in chains, and caused her to bleed all over her body: and fearing that this would drive the blood to her heart, causing her to live longer then him, he set her in a basin of hot water do drive the blood out quicker. But what became of his dear darling Poppie? He delayed a while with his Poppie and at length his hot love turned into displeasure, and he struck her on the belly (while being with child), and caused her death. He repented to late, but did not cease from his cruelty. He killed his master Seneca, he persecuted the Church of Christ most miserably, and so thinking that he might do what he lusted for, and that all was well done, although he was never so evil, he never left his cruelty until the people found occasion and opportunity to utter their hatred, and slew him.

But what do you think? Who was to blame for these cruel acts? The one who does them, or the others for flattering him, or the Senate and people of Rome in suffering him? surely there is none of them that can be excused, but all are to blame, and chiefly those that could have bridled him, and did not.

He is a good citizen that does not do evil (so said a noble wise man) but he is better who does not allow others to hurt or do injustice to the innocent. For the blood of the innocent shall be demanded not only from those that shed blood, but also of those that make or consent to wicked laws, to condemn the innocent, or suffer their head to kill them contrary to just laws, or to spoil then of what they justly enjoy be the order of law.

Now kings, princes, and governors of commonwealths have not, not can justly claim, and absolute authority, but the end of their authority is the maintenance of justice, to defend the innocent, and to punish evil. And that so many evil and mischiefs may follow, where such absolute and, indeed, tyrannical power is usurped: let us pray that they may know their duty, and discharge themselves to God and to the world, or else that those which have the authority to reform them, may know and do their duty, that the people finding and acknowledging the benefit of good rulers, may thank God for them, and everyone labors to do their duty: and that saying-the head is not spared, but evil sin is punished-they may be more willing to abstain from tyranny and other evil doings, and do their duties, and all glorify God.

Chapter III. Whether Kings, and other Governors are subject to God's laws, and the positive laws of their country.

One who observes the proceedings of princes and governors in these days will note how ambitious they are to usurp the dominions of others, and how negligent they are to see their own well governed, might think that wither there is no God, or that he has no care for the things of this world: or they think themselves exempt from God's laws and power. But the wonderful overthrow of their devices (when they think themselves most sure and certain) is so manifest, that it is not possible to deny that there is a God, and that he cares for the things of this world. And His word is so plain that none can contradict that they are to be subject and obedient to God's laws and word. For the whole Decalogue and every part thereof is written as well to kings, princes, and other public persons, as it is to private persons. A king may no more commit idolatry than a private man: he may not take the name of God in vain, he may not break the Sabbath, no more than any private man. It is not lawful for him to disobey his parents, to kill any person contrary to God's laws, to be a whoremonger, to steal, to lie and bear false witness, to desire and covet any man's house, wife, servant, maid, ox, ass, or anything that belongs to another, more than any other private man. No, he is bound and charged under great pains to keep them more than any other, because he is both a private man in respect of his own person, and a public figure in respect to his office, which may appear in a great many places which I will recite. The Holy Ghost said by the mouth of a king and a prophet: "And now you kings understand, and be learned you that judge the earth. Serve the Lord in fear, and rejoice with trembling. Kiss the Son (that is, receive with honor), lest the Lord become angry, and you lose the way, when His wrath shall in a moment be kindled." And in another place: "The Lord upon your right hand shall smite and break into pieces even kings in the day of His wrath." Isaiah, the prophet, also says: "The Lord shall come to judgment against the princes and elders of the people." Likewise, the Prophet Micah speaks to all princes and governors under the heads of the house of Jacob, and the leaders of the house of Israel: "Hear all you princes and governors. Should you not know what was lawful and right? But you hate the good, and love evil, you pluck off men's skin, and the flesh from their bones: you chop them into pieces, as it were in to a caldron, and as flesh in to a pot. Now the time shall come that when you call unto the Lord, He shall not hear you, but hide His face from you, because through your own imaginations you have dealt wickedly." And again he says: "O hear all you rulers and governors, you that abhor the thing that is lawful, and waste aside the thing that is straight: you that build up Zion with blood, your majesty and tyranny with wrong doing." So may Zion and Jerusalem be well expounded: "O you judges, you give sentence for gifts: O you priests, you teach for lucre: O you prophets, you prophesy for money: yet they will be taken as those that hold upon God and say, 'Is not the Lord among us? How can any misfortune happen to us?' But Zion (that is, your cities) for your sakes shall be plowed like a field: and Jerusalem (that is, your palaces) shall become a heap of stones, and the hill of the Temple (that is, your monasteries, friaries, and chantrys) shall become a high forest." The Holy Ghost also speaks by the mouth of King Solomon: "Hear, O you kings, and understand. O learn you that be judges of the ends of the earth. Give ear, you that rule the multitudes, and delight in many people. For the power is given unto you is from the Lord, and the strength from the high heavens, who shall try you works, and search out your imaginations, how you being officers of His kingdom have not kept the law of righteousness, nor walked in His will. Horribly and soon He shall appear to you, for upon the highest among you, He will execute a most severe judgment. Mercy is granted unto the simple, but those that are in authority shall be punished. For God, who is Lord over all, shall not regard any man's person, neither shall He regard any man's greatness, for He cares alike for all. But the mighty shall have a sorer punishment. To you therefore (O princes) do I speak, that you may learn wisdom, and not offend.

These sayings need no particular examples to confirm them, but look on all governors and rulers named in the Holy Bible, or in any other history: and among all you shall find that none has escaped God's punishment, but always their iniquity has been plagued in themselves, or in their posterity.

The case and manner of King Saul's punishment and extinguishing of his posterity is more commonly known, than needs rehearsing. Rehoboam, because he would reign as a tyrant and not be subject to law or counsel, had ten tribes of his kingdom taken away from him, and given to Jeroboam: who also did not content himself to be subject to God's written word and law, but fell to his own idolatrous inventions, and caused his subjects to follow his proceedings: was stripped completely from the inheritance of his crown, that his seed was utterly rooted out.

The end of Ahab and Jezebel is understood well enough. And King Joram, for his stout striving against God's laws and the order of his country was so smitten by the Lord with horrible diseases, that at length his guts flew out of his body due to extreme anguish. But bringing our particular examples of God's laws, and the laws of nature, are they not seen throughout the whole Bible, and are not the writings of profane history full of them?

Therefore, seeing no king or governor is exempted from the laws, hand, and power of God, but that he ought to fear and tremble at it, we may proceed to the other part of the question: that is, whether kings, princes, and other governors ought to be obedient to the positive laws of their country. To discuss this question, the right way and means is as in all other things, to resort to the fountains and roots, and not to depend on the rivers and branches. For if men should admit that the church of Rome were the catholic church, and the pope the head of it, and God's only vicar on earth, and not seek further how he comes by that authority: then no man could say that all his doings (were they never so wicked) should seem just: so if men should build upon the authority that kings and princes usurp over their subjects, and not seek from whence they have their authority, not whether that which they use, be just, there could be nothing produced to let their cruel tyranny. But as we see from whence all political power and authority comes, that is, from God: and why it was ordained, that is, to maintain justice: we ought (if we will judge rightly) by God's word examine and try this matter.

Saint Paul, treating the subject of who should be obedient, and to whom obedience is due, says: "Let every soul be subject to the powers that rule, for there is no power but from God." There are some who would have this word, soul, taken to be man, not as he consists of soul and body both together, but only of the flesh: and by that word, soul, should be understood only as a worldly man, that is, a lay man or temporal man (as we term it) and not a spiritual man and a minister of the church. Where upon Antichrist, the bishop of Rome, seeking for subjects to be under his kingdom, has taken the clergy to be his subjects, along with everything that belongs to them: and he has made laws that they should be his subjects, obedient to him and not to the political power and authority, where he leaves subjects only the temporal.

But in Scripture this word, soul, is taken for every kind of man, as may appear when it says that all the souls (that is, men and women) that were in the ark with Noah, there were eight. And that all the souls that were of the house of Jacob, which came into Egypt there were seventy. In which numbers it can not be denied, but that persons there were as holy and spiritual, as any are or were in the kingdom of the bishop of Rome. And Chrysostom ( a priest) expounds upon this text (Let every soul be subject to the higher powers) says: "Yes, if you be an apostle, an evangelist, a prophet, or what so ever you are: for this subjection does not infringe upon religion." So that it can not be denied, but by this word, soul, is comprehended every person, none excepted. Now touching this word, power, some would have it interpreted for all those persons that execute justice, be he caesar, king, mayor, sheriff, constable, horseholder, or ever so low: and some would have it to be interpreted only of kings and chief officers. But is here to be taken for the ministry and authority, that all officers of justice do execute: and so it may appear by Christ's own words, where he says: "The kings of the nations rule over them, and those that exercise authority or power, be called gracious benefactors, or well doers." For as all men and women that seem to live together in the holy ordinance of holy matrimony, be not man and wife, for it may be that the man has another wife living or the wife another husband, or that they came not together for the love of God only, and to avoid sin, but for sensuality, and to get riches, and so the ordinance itself is one thing, and the persons, that is, the man and woman, another: even so is the political power or authority being the ordinance and good gift of God, one thing, and the person that executes the same (be he king or caesar) another thing. The ordinance being godly, the man may be evil and not of God, nor come there by God, as the Prophet Hosea says: "They have make them a king, and not through me: a prince, and not through my counsel or will."

Neither is that power and authority which kings, princes, and other ministers of justice exercise, only called a power: but also the authority that parents have over their children, and masters over their servants, is also called a power: and neither be the parents nor the masters the power itself, but they are the ministers and executors of the power, being given unto them by God: which also Saint Paul in another place plainly shows, saying to Titus: "Warn them to be subject to the principalities and powers," which some interpret, princes and powers, to make a distinction between the minister and the ministry. And it follows: "...to obey the officers," so that always the difference may be perceived. So then if by this word, soul, is meant every spiritual and temporal person, man and woman: and by this word, power, the authority that kings and princes execute, then can not kings and princes be contained under this general word, soul, as well as others? And they being but executors of God's law, and men's just ordinances, not be exempt from them, but are bound to be subject and obedient unto them. For good and just laws of man are God's power and ordinances, and they are but ministers of the laws, and not the law itself. And if they were exempt from the laws, and so it were lawful for them to do what they lusted for, their authority being of God, it might be said that God allowed their tyranny and robbery of their subjects, killing them without law, and making God the author of evil: which is a great blasphemy. Justinian the emperor well considered, when he make this saying to be put into the body of the laws. "It is a worthy saying," he said, "for the majesty of him that in him authority to confess that the prince is subject to the laws, the authority of the prince depends so much on the authority of the laws." And certainly it is more honor than the honor of the empire, to submit the principality unto the laws. For in deed laws be make, that the willful self will of men should not rule, but that they should have a line to lead then, as they might not go out of the way of justice: and that (if any would say they did them wrong) they might allege the laws for their warrant and authority. It is also a principle of all laws grounded on the laws of nature, that every man should use himself and be obedient to that law, that he will be bound unto others. For otherwise he takes away that equality (for there is no difference between the head and the foot, concerning the use and benefit of the laws) whereby commonwealths are maintained and kept up. What equality (I beseech you) should there be, where the subject should do to his ruler all the ruler would: and the ruler to the subject, that the ruler lusted for?

The good emperor Triananus (who for his just behavior, the Senate of Rome took to be a god) being in possession of his office, and minding to show that he was not ordained to be a tyrant, but to see the people well governed, and that, albeit he was the minister of the laws, yet he was subject to the laws, took a sword, and gave it to the captain of the horsemen, and said: "Take this sword, use it for me against my enemies in just causes: and if I myself do not justly use it, then use it against me."

Zaleuchus the ruler and maker of laws to the Locres, when he made this law, that an adulterer should be punished with the loss of both his eyes, and his son had committed this offense, although the people made great intercession, that his punishment may be pardoned, he would not consent to it, by pulling our one of his sons eyes, to fulfill and keep the law, he suffered one of his own eyes to be pulled out as well.

But you will say: What have we to do with ethnics? Why should we be ordered by ethnics doings? I answer that when Ethnics do by nature that you are bound also to do, not only by nature, but by the laws of God and man, such as Ethnics shall rise in the universal judgment, to accuse you, and work your condemnation the bishop of Rome's laws (which he does not use against himself, yet he will have them practiced against others) says this: "It is requisite and just that a prince obey his own laws. For then he may look to see that others keep his laws, when he himself honors them. Justice wills that princes be obedient and bound to their own laws, and that they can not in the own doings condemn those laws which they prescribe to others. The authority of their saying is just and indifferent, if they suffer not to do what they prohibit unto their people." This is what the laws of the bishop of Rome says. And upon this principle the general council of Lateran, which Pope Innocent III held, it was decreed and ordained (as they say) that when kings and princes acknowledge no superior, should have a falling out amongst themselves, or should misuse their power and authority over their subjects, then the matter should be heard and corrected by the bishop of Rome.

But here it may be asked, who handed out this justice to kings and princes before that time, since it was only then committed to the bishop of Rome? We need not answer that at this time, for we do not seek presently to know who should be judge, but only the declare and prove that kings and princes ought, both by God's law, the law of nature, man's law, and good reason, to be obedient and subject to the positive laws of their country, and may not break them, and that they are not exempt from them, not may dispense with them, unless the makers of the laws give them express authority to do so.

Who shall be the kings judge, you will hear later.

Chapter IV. In what things, and how far subjects are bound to obey their princes and governors.

As the body of man is knit and kept together in due proportion by the sinews, so every commonwealth is kept and maintained in good order by obedience. But as the sinews are racked and stretched too much, or shrink together too much, it breeds great pain and deformity in a man's body: so if obedience is too much or too little in a commonwealth, it causes much evil and disorder. For too much makes the governors forget their vocation, and to usurp upon their subjects: too little breeds a licentious liberty, and makes the people to forget their duty. And so in both ways the commonwealth grows out of order, and at length comes to havoc and utter destruction.

Some will have too little obedience, as the Anabaptists. For when they heard of a Christian liberty, they would have had all political power taken away: and so in deed no obedience.

Others (as the English Papists) rack and stretch out obedience too much, and have no need of civil power obeyed in all things, and whatsoever it commands, without respect it ought and must be dome. But both of them be in great error. For the Anabaptists mistake Christian liberty, thinking that men may live without sin, and forget the fall of man, whereby he was brought into such misery, that he is no more able to rule himself by himself, than one beast is able to rule another: and that therefore God ordained civil power (his minister) to rule him, and to call him back, whenever he should pass the limits of his duty, and would give an obedience back to him.

And the Papists neither consider the degrees of powers, not over what things civil power has authority, nor how far subjects ought to obey their governors. And they do this not for a lack of knowledge, but from a spiritual malice, because it goes against their purpose, that the truth should be disclosed.

If any Christian prince should do about to redress the abuses of the Sacraments (brought in and devised by the Papists to maintain their kingdom) to correct their abominable lies, their whoredom, buggery, drunkenness, pride, and other vices: then he is another Ozias, another Osa, a heretic, a schismatic, cursed from top to toe, with book, bell, and candle, as black as a pot side: no obedience of the subjects ought to be given unto him. But if he be content to wink at their abominations, to run with them, to dishonor God, to commit idolatry, to kill the true ministers and counselors of Christ, to destroy the poor innocents which abhor the Papist's wicked vices, and be desirous that God's kingdom not be promoted: then he is another Ezekiel, a Josiah, a catholic prince, a dear son of the church, the protector of the church, the defender of the faith, the fosterer of the church, a counselor while he lives, after his death a saint (yes, a saint devil) canonized with Ora pro nobis: when Beelzebub dances at his dirge.

Such a one (they say) must be obeyed in all things, not may speak against his proceedings, for he that resists the power, resists the ordinance of God, and he that resists, purchases for himself damnation: as though to leave evil undone, and to do good, were to resist the power. And here also they wring this saying of Saint Peter (Servants obey your masters, although they be froward and churlish) to free subjects under a king: as if bondsmen and freemen were alone, and king and bondsmen had similar authority. So with violent wringing and false application of God's life giving word, Caiphas and Herod rode cheek by cheek, and arm in arm, with both the swords and Cross before them. Friend to the one, friend to both: and he that is a heretic with Caiphas must be a traitor to Herod.

Thus they go about to blind men's eyes to confirm and increase their devilish kingdom. But popish prelate's practices are no warrant to discharge a Christian man's conscience. He must seek out what God would have him do, and not what the subtlety and violence of wicked men will force him to do. He may not rob Peter to clothe Paul, not take from God his due to give it unto civil power: neither may he make confusion of the powers, but yield unto everyone that is his due, not in obeying the inferior commandment, leave the commandment of the highest undone. "Yield unto Caesar, those things that be Caesar's," says Christ, "and unto God the things that be God's." Civil power is a power and ordinance of God, appointed to certain things, but no general minister over all things. God has not given it power over the one and best part of man, that is, the soul and conscience of man, but only over the other and the worst part of man, that is, the body, and those things that belong unto the temporal life of man.

And yet over that part with the appurtenances he has not only not given man the whole power, and stripped himself of all the authority, but also he has reserved to Himself the power thereof. For we read that when civil power (his minister) has been negligent in doing his duty, or winked at the evil life of the people, God has not held his hand, but has whipped and plagued such people, as he did the Sodomites, Gomorrians, and in diverse times, the Jews.

And in our days his hand is not short, but he has, and daily does, plague blasphemers, whoremongers, drunkards, murders, thieves, traitors, tyrants, such as in man's sight no man would touch: some with incurable plagues of their body, some with loss of their children, some with the loss of their goods, and some with shameful deaths.

And to the contrary, when the worldly powers have violently, tyrannously, over sharply, and wrongfully oppressed and condemned innocents, God (to testify that He has also power of the body) has many times in all ages mightily and miraculously delivered His people from the power of tyrants: as the Israelites from Pharaoh, Mardocheus from Amon, Susanna from the lecherous judges: Shadrach, Mesach, and Abednego from the fiery furnace: Daniel from the lions den, Peter from Herod, and infinite other examples we have in Scripture and histories. And the like have occurred in our days also, if we will advisedly consider the condition and state of our time. So that we see God to be the Supreme Power of the whole man, as well to punish as to deliver at His own will.

God is the highest power, the power of powers, from Him is derived all power. All people are His servants made to serve and glorify Him. All other powers are but His ministers, set to oversee that everyone behaves himself, as he should towards God, and to do those things, that he is justly commanded to do by God.

Whatever God commands man to do, he ought not to consider the matter, but be straight to obey the commander. For we are sure, what He commands, is just and right: for from Him, that is, all together just and right, no injustice nor wrong can come.

So did Abraham, when contrary to that which seemed to be right and just (contrary to God's general commandment) he made himself ready to kill and offer in sacrifice his only promised son Isaac, according to God's special commandment. So did also the children of Israel, contrary to the general commandment (You shall not steal) robbed and spoiled the Egyptians, by God's special commandment. And so did Phineas, who was not a magistrate, yet as a result of a great zeal by the inward motion of God's Spirit thrust his sword through those two that he found committing adultery.

But contrary in man's commandments, men ought to consider the matter, and not the man. For all men, whatever ministry or vocation they exercise, are but men, and so may err. We see councils against councils, parliaments against parliaments, commandments against commandments, this day one thing, tomorrow another. It is not the man's warrant that can discharge them, but it is the thing itself that must justify thee. It is the matter that will accuse thee, and defend thee: acquit thee, and condemn thee: when you shall come before the throne of the highest and everlasting power, where no temporal power will appear for thee, to make answer or to defend thee: but you yourself must answer for yourself, and for whatever you have done. Therefore, Christian men ought well to consider and weigh men's commandments, before they be hasty to do them, to see if they are contrary or repugnant to God's commandments and justice: which if they be, they are evil and cruel, and ought not to be obeyed. We have this special commandment from God the highest power, often repeated by the Holy Ghost. Forbear to do evil, and do that which is good. Saint Paul (the true teacher of obedience) teaches that civil power and princes are not ordained to be a terror to those that do well but to those that do evil, and will not the men should do whatever the power? "Do that which is good, and you shall have praise for it: for it is the minister of God ordained for your benefit, and not to you destruction. But if you do that which is evil, then fear: for it carries not the sword in vain: for it is the minister of God, a avenger and executioner, to punish him that does evil." And therefore it is ordained that evil might be taken away. Men must be subject, not only for fear of punishment, but also for conscience sake. For not to obey the power, that defends the good and virtuous, and punishes the evil and wicked, is deadly sin. And Saint Peter teaches the same. The mark that all men ought to shoot for is to do good, and in no wise to do evil, whoever has commanded it. If the ministers of the civil power commands you to honor and glorify God, as God will be honored, to defend (with your person and goods) you country against the enemies, to do such things as be for the wealth and benefit of your country: you are burdened to do it, for it is good, and God will have you to do it. And if you do it not, you have sinned against God, and justly deserve the punishment not only of the power, but of everlasting damnation. But if the ministers of the civil power command you to dishonor God, to commit idolatry, to kill an innocent, to fight against your country, to give or lend what you have, to the mind of subversion and destruction of your country, or to maintain them in their wickedness, you ought not to do it, but to leave it undone: for it is evil, and God (the Supreme and Highest Power) will not have you do it. The apostles in time of persecution did not only give us an example of what to do when the worldly powers would have them to follow their proceedings, but also left us a lesson to do so. God must be obeyed (they say) rather than men. And this lesson even from the beginning before it was written, was by the Holy Ghost printed in man's heart. When Pharaoh, the tyrant, commanded the midwives of the Egyptians to kill all the male children that should be born to the Israelite wives: do you think he only commanded them? No, without a doubt. You may be sure that he commanded them not only with threatened pains, but also promised them largely: and perchance as largely as those do, that being desirous of children, procure the midwives to say that they are with child, when their belly is puffed up with the dropsy or moles, and having blurred the common peoples eyes with processions, Te Deum singing, and bonfire banquets, use all ceremonies and crying out, while another bird's egg is laid in the nest. But those good midwives fearing God ( the high power) who had commanded them not to kill, would not obey this tyrant Pharaoh's commandment, but left it undone.

When the jolly queen, Jezebel, commanded that the prophets of God should be destroyed, that no should be left to speak against her idols, but that all men should follow he proceedings; did Obadiah, the chief officer to the king, her husband, say, "Your grace, does very well to rid the would of them of those that worship the true living God, cannot be but traitors to my sovereign lord and master, the king your husband, and to your grace: and it is these heretics, that bewitch and conjure against you, that your grace cannot be delivered of your child, not sleep quietly in your bed: let me alone, for I will find the means to dispatch them all, only to have your grace to have a good opinion of me, and think that I am your own"? No. Obadiah (a man fearing God, and knowing this commandment to be a wicked woman's will) did clean contrary to her commandment, and hid and preserved a hundred of the prophets in caves. When the wicked king Saul commanded his own household waiters and common servants to kill the priest Abimelech and his children because of his hatred for David: did his own nearest waiting servants flatter him, and say, "Your majesty shall never be in safety and quiet so long as this traitor and his prating children (that are always in their sermons and books, meddling in the kings matters) be suffered to live? We will be your true obedient servants, we will believe as the king believes, we will do as the king bids us, according to our most bound duty of allegiance, we shall soon ease your highness of this grief: other of your graces chaplains be more suited for that room than this hypocrite traitor"? No. The used no such court cruelty, but considered God to be the Supreme Power, and seeing Abimelech (by his answers) and his household to be guiltless of such matter in form and intent as (by Doeges accusation) Saul charged him with all, they refused to kill any of them, or ones to lay violent hands on them, but plainly and utterly (being the kings true servants and subjects) denied to obey the kings unlawful commandment. And when the same hypocrite Saul commanded his servants or soldiers to kill noble Jonathan, his son, who out of necessity had taken a little honey to recover his strength contrary to the king his fathers commandment: did they say, "Let us kill him as we be willed, so shall some of us be made the king's lieutenants, we shall be an inch nearer to succession, we shall have his lands, possessions, goods, and offices parted among us: let us not stick to do it. When he is dispatched out of the world, he can make no revenge, for dead men do no harm." No, no, to the contrary. They knew that the innocent Abel's blood did cry to the Lord, "Vengeance, , vengeance." And although Cain had a mark, that no man might lawfully kill him in this life, yet hangs he now (as good writers say) in chains in hell. Therefore they would not obey the wicked and cruel tyrant's commandment, but knowing that God will not have innocent's blood shed, but innocents against tyrants defended, they took upon them the defense of the good son against the tyrannical hypocrite and unnatural father.

Julian the emperor, although he was an apostate from Christ, and a great persecutor of Christ's Church, yet had soldiers under him that professed Christ. When he commanded them to set forward to fight for the defense of the commonwealth, they obeyed him, and did it willingly: but did they seek for the Christians before they were commanded, to bring them to the twenty-one Commissioners, or to the bishop's coalhouse? Or when he willed and commanded them to destroy those that would not deny Christ, and follow his proceedings to worship idols: did they bring them to the fire and stand about, that they should not speak? and to see that none should come near them, to comfort and strengthen them in their faith? Or when they spoke, did they cleave their heads in pieces with their halberds, or stop their mouths with bills? No, they confessed that as the Emperor of Heaven the Almighty God (and not the emperor of the earth, a wicked man, and a rebel against God) was their Emperor and captain: and they would not obey Julian, nor do what he commanded in that behalf. And this answer both Saint Ambrose and Saint Augustine, yes and even the papists (although they themselves do not do so) propound and set further for a Christian doctrine and a catholic example, how Christ and good subjects should behave themselves towards wicked princes, and their wicked commandments: that is, in no wise to obey them, but to leave them undone. And as men ought not to obey their superiors, that shall command them to do contrary to God's word, or the laws of nature: so they may not do that they shall command them contrary to civil justice, or to the hurt of the whole state. Neither will good prices attempt or do about any such thing: for it is the next way to bring them out of their seats, and to make them of kings no kings. How can that head live and continue, where the body is consumed and dissolved? And how can that body be just, where the sinews (the laws) are broken, and justice (the marrow that should nourish it) be utterly wasted and decayed?

Antiochus the third, King of Syria, wrote thus to all the cities of his dominion, that if he did command anything that should be contrary to the laws, they should not pass thereon, but that rather they should think it was stolen, or forged without his knowledge, considering that the prince or governor is nothing else but the minister of the laws. And this same saying of this most noble king seemed to be so just and reasonable, that it is taken for a common principle, how subjects should know when they should do that they be commanded, and when they ought not to.

Likewise, a bishop of Rome, called Alexander the third, wrote to an Archbishop, to do a thing which seemed to the Archbishop to be unreasonable and contrary to the laws, the pope perceiving that the Archbishop was offended with his writing, and would not do what he had required: desiring him not to be offended, but being desirous for him not to be offended, that if there were cause why he thought he should not do that which he had required, he would advertise him, and he therewith would be satisfied.

This is a popes saying: "Who is so proud as to deny that they be of less authority than a law? Yes, not a fellow, but above God's word"? Where upon this is a general rule, that the pope is not to be obeyed, but in lawful and honest things. And so be good argument from the more to the less, that princes (being but footstools and stirrup holders to popes) commanding their subjects that is not godly, not just, not lawful, or hurtful to their country, ought not to be obeyed, but withstood. For the subjects ought not (against nature) to further their own destruction, but to seek their own salvation: not to maintain evil, but to suppress evil: for not only the doers, but also the consenters to evil, shall be punished, say both God's and man's laws. And men ought to have more respect to their country, than to their prince: to the commonwealth, than to anyone person. For the country and commonwealth is a degree above the king. Next unto God, men ought to love their country, and the whole commonwealth before any member of it: as kings and princes (be they never so great) are but members: and commonwealths may withstand well enough and flourish, albeit there be no kings, but to the contrary, without a commonwealth there can be no king. Commonwealths and realms may live, when the head is cut off, and may put on a new head, that is , make them a new governor, then they see their old head seek too much his own will and not the wealth of the whole body, for which he was ordained. And by that justice and law, that lately has been executed in England (if it may be called justice and law) it should appear that the ministers of civil power do sometimes command that which the subjects ought not to do.

When the innocent Lady Jane, contrary to her will, yea by force, with tears dropping down her cheeks, suffered herself to be called Queen of England: yet you see, because she consented to that which was not by civil justice lawful, she and her husband for company suffered the pains of traitors, both headless buried in one pit.

When the blessed man of God, Thomas Cranmer, Archbishop of Canterbury, did what he might to resist to subscribe to King Edward's will, whereby his two sisters, the ladies May and Elizabeth should have been wrongly disinherited: yet because he afterward (to content the kings mind and commandment, yea in deed to save the innocent king from the violence of a most wicked tyrant) did subscribe to it against his will: was it not laid unto him by the wicked Judge Morgan (whom God not long after plagued with taking away his wits that was a fool before) that he ought no to do anything unlawful, by commandment of any power? And so he (an innocent) picked out among a great number of very evildoers (to satisfy the law) was condemned as a traitor before he suffered as a martyr. Were not he images and roodelofts in England destroyed by authority of civil power? And does not Boner the Archbishop of London for all that force them that obeyed the authority (because he said it was not lawful) to make them up against their own charges? But Boner, thou that allows nothing to be done (by whatsoever authority it be done) except it be lawful, nor nothing to be lawful that is not agreeing to the Canon laws: I have to say to you, stand still a while, while I rub thee. Tell me plainly, and face not our a lie, as thou are wont to do: speak not one thing, and think another, as your nature is: ones in your life tell the truth, and shame your master the devil. If thou were the son of the earth by your father's side, and of an errant whore by the mother, and so a bastard: by what authority do you say your mass, when your laws suffer no bastards to be priests without dispensation? How can you become a bishop when you by the Canons may not be a judge? All men know that your mother when you were begotten was a whore.

The common voice and fame says such, and the truth is that although one Boner (a bare whipjack) for lucre of money took upon him to be your father, and then to marry your mother, yet you were Savage's bastard: and of that race comes your cousin Winslow your archdeacon of London (a mete eye for such a gross head) and Winslow his brother, and a great many more notables. These things be so evident and plain that you can not (without blushing) deny them. For you boast and brag much, that you come from gentile blood.

But you will say that you have a bull of dispensation from the pope. I require to know what time it was granted. You say when you were at Rome. It is even that I require. You were in deed at Rome, proctor for the dowager, the Queens mother, in the cause of divorce between King Henry the eighth and her.

When you saw that no prebends, no archediacories, no bishoprics were to be obtained by conniving on her part, you betrayed her cause, and became a Counselor to the king. O noble counselor. O severe and lawful judge.

A mete man to sit in condemnation of so many innocents: yea more mete to stand on the pillory, than in a pulpit: to be tied up in a boarfrank, then walk into a princes chamber: to wear a tiburne tippet, then a grey amiss. But what if you have no dispensation? What a murderer you are of true Englishmen? What a tormentor of the people of God? How have you deceived the Earls of Oxford and Suffex, the Lord Rich, the Mayor and Sheriffs of London, and many others among the nobility, gentlemen, and commoners, forcing them to wash their hand in innocent blood with you? What consciences may they have through you? How can you treat their wounded souls? But you will say, it makes no matter. The clergy has gotten rid of a great many enemies. A dead man can do no hurt. But be certain that you will be deceived. Whatever becomes of your body, I wish your soul to be saved. Repent therefore in time: become Paul of Saul.

When the prince of Sebech, called Adonisebech, cut off the hands and feet of seventy kings, and made them live by licking up the crumbs that fell under his table, he thought those poor, maimed men could do him no harm: but God paid him home. For he himself had his hands and feet cut off, and was forced to pick up crumbs under the table, as he had forced the other kings.

King Abimelech caused his three score and ten brethren on his father's side, to be all killed, because he might reign alone: he thought that all was fine, and so did they that helped him to execute so horrible an act. But what? Did they escape? No. God suffered the devil to make discord between the king and his dear darlings, and first they were justly destroyed by their king, and after he himself having his head broken with a piece of stone that fell out of a weak woman's hands, for shame willed his servant to kill him with a sword, that it should not be reported that a woman had killed him. King Ahab and Queen Jezebel thought none should avenge poor Naboth's death: but contrary to their expectation, by God's justice, dogs licked up the blood of them both. Queen Athalia thought herself sure when she had killed all the kings progeny, but God served her with the a similar fate: she reigned no longer, but she was killed. All the misery and mischief in the Realm of Naples came by a woman, called Queen Joan (a woman of much lust) who after she had been a while married to a noble gentleman, and waxed weary of his work, caused him to be hanged out of an open gallery in the top of the house (so that no man should see him) and not after the poor thieves manner with a halter of hemp, but with a rope of gold wrought with her own and her sisters Madame Marimalecasta fingers. She triumphed for a while, and after an unspeakable number of private marriages she made sour by day in a little space, but at length God plagued her, and she was hanged in that place where she before had hanged her husband.

When those that conspired the death of the two brethren, the Admiral and the Protector, had brought it to pass, so as they might rob the king, and spoil the realm at their pleasure: did they at length escape scot free? No. Some of them by the just judgment of God were plagued with the like punishment, with the same axe, upon the same block, and in the same place. And the rest hereafter are not unlike without repentance (which they do not show) to receive their rewards, wither in themselves or their posterity. O wonderful works, o just judgment of God, that hats those that do evil, and destroy those that work mischief: that abhors bloodthirsty people, and those that have double hearts and treble tongues.

But Boner, I may not leave you this way. Give me leave, Savage Boner, to dispute this matter of lawful and not lawful, a little more with you. If you and the rest of the traitors your companions should persuade the friendless Queen of England (whom you have enchanted) to give over the town of Calais and Berwick to a strange prince, and (contrary to her oath not to diminish any part of the rights of the Crown and liberties of the people, which kings of England at their Coronation in times past made, and which she also made to her subjects, when she was crowned before she was a perfect Queen) she followed your counsel, and some noble personages sent to deliver the keys, and the deputy and garrison did not strike of the messengers head, and set it on the gates, but obeyed it, and not resisted it: were not you and your fellow traitors for persuading her to do so? Had not she broken her oath and promise? Were not that attorney a traitor for doing what he had been commanded? Were not the deputy and garrison traitors for suffering it to be done? Answer. What cam you say for yourself and your fellows? Guilty, or not guilty? You stand mute, not a word? Are you sure, your good will, will stand you in as good stead as the deed has done. Neither do you pass, though the crowns be feed with your carrion carcasses, and the devil with your souls, so you may leave behind you a fame, that by your treachery, the laity of England was destroyed, and the spirituality restored to their pomp and lordly power.

But before the halter stop your wind, Boner, let us know what you can say for her. Do you say that princes are not bound by their oaths and promises? Enough. What for the rest? Let them remember that not long ago their neighbor Monsieur Vervin, Captain of Bologna, was punished as a traitor, for that by necessity and extremity of force be rendered up Bologna to king Henry the eighth and did not die in the defense of it: but you will say that he did it without commandment of his master: and these shall do it by commandment of their masters. But what if the commandment is not lawful? Do you not say to yourself that it is not to be obeyed? You say to others, that none may do that is not lawful for any commandment. But you will say that it is the Queen's own, and she may lawfully do with her own what she lusts for. What if it be denied to be her own? But you will say that she has the crown by inheritance, and may dispose of the realm, and every party of the realm, as pleases her. But I answer, that although she has it by inheritance, yet she had it with an oath, law and condition to keep and maintain, not to depart with it or diminish it. If she had no more right to the realm then her father had, and her father as much as every any king of England: what needed he to require the consent of the Nobility and commoners (by parliament) to give the Crown to his daughter or any other?

But you will say that it was more than needed: for without consent of the parliament, he might do without the consent of the realm and every part thereof, what it pleased him. Take heed what you say. If that be true, that King Henry might do with it without consent of the parliament: how is the Lady Mary queen? Why might not King Edward, his son (a prince born in lawful matrimony, and right heir to the Crown) bequeath the Crown where he would, and as he did? Take heed what you do. If the king and queen give you a thousand pardons, yet shall you be found a rank traitor to the realm of England. For although the king or queen of a realm have the Crown never justly, yet may they dispose of the Crown or realm, as it pleases them. They have the Crown to minister justice, but the realm being a body of free man and not of bondmen, he not she can not give or sell them as slaves and bondsmen. No, they can not give or sell away the holds and forts (as Calais or Berwick, or such like) without the consent of the Commons: for it was purchased with their blood and money. Yea and thine own pope's laws (whereby you measure all things to be lawful or not lawful) say that if a king or governor of any realm do about to diminish the regalities and rights of his crown, he ought to be deposed. Thus did Pope Honorius the third command the Archbishop of Colosse and his suffragettes to deprive the King of Hungary, which went about to waste, sell, and give away the regalities and rights of his crown, unless in time he ceased and called back that which he had done. It is so plain, you cannot deny it. But I see, Boner, I have chased you too much: your cheeks blush and swell from anger. M.D. Cheadsey, M.D. Pendleton, M. Cousins, or some of you chaplains, get my lord a cup of secke, to comfort his spirits. My lord and I agree almost like bells: we are somewhat, but not much. His lordship means that men ought to be always, but not at all times, honest. But I say, they must be honest always and at all times. His lordship would fain have a placard or proviso for him and his, that they might sometimes (that is from the beginning to the end of the week) play their parts. But I say, although his lordship have such a privilege, yet may no honest man at any time do that is not honest, just, and lawful, by kaisers, kings, queens, no, neither his commandment. For if those things which only in men's opinions seen to be unlawful may by no authority be done, and those that do them, be no less to be punished, then if they had done them without authority: how much less may such things by any commandment be committed, that are in deed lawful: but shall be punished according to the deserts, by whatever power or authority they be executed? Men Theodore ought to take heed, that by going about to come out of the smoke, they fall not in to the fire; and by pleasing of men, they run not into the displeasure of God. If men's ordinances and laws, or the governors authority and commandment were a sufficient discharge for men to do whatever were prescribed or commanded unto them, tell me ( I beseech you), why did Isaiah the prophet suffer rather to be sawed in pieces, than to follow the proceedings of Manasseh? Why did Daniel not follow King Darius and his counselors commandment, forbearing to worship the true God: but was content to be cast to the lions? Why did not the three children, Shadrach, Mesach, and Abednego obey Nebechadnezer in worshipping the golden idol, and so avoid the hot burning furnace? Why did Eleazar submit himself to death, and not dissemble? Why did he not eat his own meat, and abstain from pork, that the king commanded the Jews to eat contrary to the laws, and say that he had eaten it, as his old trusty friends of the court counselled him? Why did he not sue for a bull or pardon from Antiochus, that he might use his own religion, as our English gospelers do of the pope, counselling his authority, which is the thing that he only passes upon: and cares not how many souls be lead to the devil? Why did not the seven brothers and their mother obey the kings commandment, and save their lives and goods, as the ancient Catharites, and new Purists do, saying: all things be pure to the pure, and no idolatry not filthiness can infect him that is pure and clean? Or why did they not say, as the Prifcianists and Papists did in time past, and as the merchants Hill and Peterson with their double tongued train and dissembling sect at the present say, that it is lawful (and no sin) to say one thing and mean another? To lie with the lips, so they have truth in their heart? To deny God in words and works, so they confess him in thought and mind? To dance with the devil all day, and lodge with Christ at night? Why did Paul suffer so many imprisonments, so many beatings, scourging, and tormenting? And why at length did not save his life, and follow Nero's commandment? Why did not the Prophets, the Apostles, and so many thousands of martyrs follow the wicked tyrant's commandments and proceedings, but resisted them, and with their blood testified, that they allowed them not? But all these holy men's doings in confessing and obeying the highest power, God, and not the inferior powers in wicked and evil things, are commended and left by the Holy Ghost to us in Holy Christ to follow and do the same. If men's laws and commandments were a sufficient warrant to men, to do whatever is commanded them: tell me (I pray you) to what purpose is suffering of persecution so often repeated, so earnestly taught, so highly commended in Scripture? Christ says: "He that does not take up his cross and follow me, is not mete for me". And again: "Blessed be those that suffer persecution for righteousness sake, for theirs is the kingdom of Heaven. Blessed are you when men shall curse you, and persecute you, and speak all evil against you, living for my sake: be glad and rejoice, for your reward is plentiful in Heaven. So did they persecute the Prophets that were before you". And the Apostle says: "All that live godly in Christ Jesus, shall suffer persecution". And so in a great number of places in Scripture.

But such persecution cannot be meant the injuries that private man does to private man: for God has ordained a means, that is, the magistrate to redress them. But by persecution is meant the injuries and tyranny that the magistrates and governors exercise over God's people. For they, not content to let a Christian man have justice in civil things against a papist, not an honest man against such a one as favors their proceedings, do themselves spoil the Christians and honesty of their goods: and not only spoil them, but by all manner of force, violence, and snares seek their life and blood, not only in their own country, but where then have no authority, because they will not obey their commandments, and follow their wicked proceedings.

God will have His tried by persecution, that the world may see, who love the chief power, more than the inferior powers: His commandments, more than man's fond proceedings: the soul, more than the flesh: the sure and everlasting inheritance of Heaven, more than the uncertain and temporal possessions of this world. Yea he has no other way to let the differences appear to men's eyes between His servants and parasite princes, than only by persecution. Papists, Turks, Jews, Gentiles can dissemble, they can seen to fast, to pray, to give alms, to build monasteries, and chantrys, and not do works pleasing to the eye, because they would be thought holy men, but to refuse to do that is evil for justice seek, to be slandered, spoken evil of, whipped, scourged, spoiled of their goods, killed by the worldly princes and tyrants, rather than they would disobey God, and forsake Christ: this can neither, Papists not Turks, Jews not Gentiles, not none other do, but only the Elect of God. And yet God does not so severely require of his people, that they should offer themselves to the princes slaughterhouse, their necks to the halter, their heads to the block, their blood to make prince's pudding, their entrails to make tripes, their quarters to be boiled or roasted: but he has left them a special rule and commandment, whereby to guide themselves, that is, in all things to seek first the Kingdom of God. If he that is persecuted, feels in his conscience, that he may do God greater service and glorify by suffering than by fleeing, he ought rather to suffer a thousand deaths, that to flee one foot. But if his conscience witnesses with him that he may do God greater glory by fleeing that by tarrying, but is bound by the commandment to depart. "If they persecute you in one city", says Christ, "flee to another". And he did not only teach it, but did it himself, forsaking Jewry, and going into Galilee, when he heard John the Baptist was laid by the heels, because the time was not yet come, wherein he was appointed to glorify God. And because God would have a refuge place, and sanctuary for his, when such tyranny and persecution should be exercised, he would never suffer the power and ambitious tyrannies, to make one perfect monarchy of all, but when they had done their best to bring all together, and the string had been almost in the nick of the bow (as the proverb says) it had suddenly slipped, and not only destroyed the doer, but it has fallen into a great many shivers then it ever was before. Thus God dallies and plays with His puppets the prince of this world.

Since we be God's people and servants, and He our Lord and the highest power: and the princes of the world be but his ministers and inferior powers, ordained to do good and not evil: we ought to seek chiefly to do God's commandments before all men, to please God rather than men. For the princes (do they the worst they can) can but take from men their goods and lives: but God can take from us both goods and body, and cast both body and soul into hell. And yet should not they be able to work their will in this world, not execute their malice, if men would behave themselves toward their Lord and Master, God, as they ought. For as he can, so would he soon dispatch the world of tyrants. But because many be open enemies of God, and many dissemblers of God, God sends and suffers evil governors (and will send worse) to plague the people for their iniquity, and to try the faith of his Elect, from whom not one hair of the head can be taken without God's will. And seeking always to do that which is good, they should always eschew to do that is evil, and commit the end to God.

But admit there be a great number that have drunk of the Whore of Babylon's cup, and think that there is neither Heaven not Hell, and that God's word is but friars matters: and that (like Sardanapalus) they should seek to eat and drink, and serve their lusts, and nothing else, were there no sure way for them to do what they would, if they should obey their princes in whatever they commanded.

The nature of wicked princes is much like to the warthogs, which if they be suffered to have their snouts in the ground, and be not forthwith let, will suddenly have in all the body: So they if they be obeyed in any evil thing (be it never so little) will be obeyed in all at length. What lets but that they may not only send for men's goods, but for their heads also, as the Turk does to his best Baffa, and all his subjects when it pleased him? Why may not they send for their subject's children, cause them to be killed, baked, and given to their parents instead of other meat: and for a second course bring in to them, the heads, feet, and hands, as King Astiages did to Harpagus? All the paper in England would not serve to record the mischief that might follow, then princes evil commandments should be obeyed and fulfilled. But men that are wise, may by a little, consider the whole.

Seeing that God wills princes commandments should not be obeyed in all things, but will have His rather suffer a thousand deaths, than do anything that is evil: and since also many evils and mischiefs may follow in this life, where wicked princes will may stand for laws, men ought, both for God's sake and commandment, abstain to obey such commandments, and cleave unto this maxim: We must obey God rather than man, for whose sake if we lose both goods and life, we ought to rejoice, that we be called to serve him, and not doubt, but as He is able to recompense it, so will He (according to His promise) reward it. And besides also they ought to consider, that princes be ordained for the wealth and benefit of the people, and not to their destruction: to maintain commonwealths, and not to subvert them: which rather that any man should consent unto, he ought (being a faithful man to his country) to abide all losses, both of body and goods. For next after God, men be born to love, honor, and maintain their country.

Chapter V. Whether All The Subject's Goods Be The Kaisers and Kings Own, And That They May Lawfully Take Them As Their Own.

The Anabaptists wresting Scripture to serve their madness, among other foul errors, have this: that all things ought to be common, they imagine man to be of that purity that he was before the Fall, that is, clean without sin, or that (if he will) he may so be: and that as when there was no sin, all things were common, so they ought to be now.

But this mingling of the state of man before the Fall, and of him after the Fall deceives them much. For by the Fall, and ever after the Fall, this corruptible flesh of man is clogged with sin, and shall never be rid of sin, as long as it is in this corrupt world, but shall be always disposed and prone to do that which is evil. Therefore, as one means to be uncombered of the heap of sin, God ordained that man should get his living by the sweat of the brow: and that he should be the more forced to labor, the distinction of things and property (mine, and yours) was (contrary to Plato's opinion) ordained, being apparent by these two laws: Thou shall not steal: Thou shall not covet your neighbors wife, not his servant, nor his maid, nor his ox, nor his ass, nor anything that is his. Afterward, in deed, Scripture speaks of communion of things, not that they ought so to be (for so Scripture should be directly against Scripture) but that there was such charity among people, that of their own free will, they gave and sold all they had, to relieve the misery of their poor brethren: who for impotency, or for multitude of children, were not with their labor able to get sufficient to relieve their necessity. Nor of this so given might every man take as much as lusted for, but to everyone (according to his necessity) sufficient was distributed. So that it stood in the liberality of the giver, and not in the liberty of the taker.

But there are some in these days, not of the meanest or poorest sort, but of the chief and rich: that is, many wicked governors and rulers, who in this error excel the common Anabaptists. For the common Anabaptists do not only take other men's goods as common, but are content to let their own also be common, which smacks of some charity: for they themselves do not to others, but as they themselves are content to suffer.

But the evil governors and rulers will have all that their subjects have, common to themselves, but they themselves will depart with nothing, but where they ought not: no, not so much as pay for those things, that in words they pretend to buy of their subjects, not pay those poor men their wages, whom they force to labor and toil in their works. But the manner of coming thereby is so divers, that it makes the justness of their doings much suspect. For some do it under pretense to do the people good: some by crafty and subtle means, color their doings: and some of right (but without right) claim them for their own.

Of the first sort are those, that put great taxes and impositions on drink, for as much as the people with overmuch drinking become drunkards (and so sin against God) they would seem by making them pay as much or more to them as the drink is worth, they should force them the rather to abstain from too much drinking, and so from sin. But in this it may appear they seek not abstinence from sin, and the wealth of the people, but their own private profit. For if they had their eye to God's glory and the benefit of the people, and the vice to be taken clean away: they would not crop of the branches of the tree, and let the root grow, but they would root up the root that it should no more grow. And some of this sort do it to this end, to make things better cheap. For (they think) if there were but little money, then must things be sold better cheap. As though it lay in them to make plenty and scarcity, and as though the one were no the bounteous benefit of God sent to them that fear and love Him: and the other his plague justly powered on them that hate Him.

This kind of practice was, if not first sound, used by Emperor Julian the Apostate, a tyrant and persecutor of the Christians (as before you have heard) who being a subtle man, and not having his Counselors, should yours and subjects (at his devotion) ready to kill whom he would of the Christians (whom he knew for no private cause would rebel) meant by policy to murder them, spoiling them of that they had, and so not leaving them wherewith to buy to relieve their necessity. The enemy of God says this: "I will use you after your Christ's Gospel. For it says: 'Blessed be you poor, for yours is the Kingdom of God'. And therefor I take from you all that you have presently, that you may the sooner come by that is promised you." Doubtless, if this way were as good and beneficial for the agents and doers of it, as it may be profitable for the subjects and suffers: no doubt it were to be desired that it were done out of hand, rather than one minute of an hour differed to be done. For the people from the least to the greatest, from bottom to top, all be given to covetousness, scraping, snatching, and catching.

And from Pope to the hedge massmonging priest, all be given to subtlety, craftiness, lying, traitory, and false dealing. Their heart is so on their halfpenny, that neither they consider their duty to God (no, they know him not) nor remember how much they are bound to their country: but upon a vain hope to save their own, are content either themselves to betray their country, or to suffer it to be betrayed of others, and one of them devours and eats another, that for a little while he may the more live after his own lusts: where contrary, poverty makes men to remember, seek, and call on God, to love and defend their country, one to love another like brethren, and finally devises and works what so ever good is. But none may pill or poll, rob or spoil, or do any mischief (says the Apostle) that good may follow: and especially kings and governors of people, who because they be ordained to do good, and should no nothing but good, Christ call benefactors and not malefactors. If they do it, while they pretend ( but mean it not) to bring others to Heaven, they may be sure to bring themselves to Hell.

The second sort be those that rob the people indeed, yet would not have their doings known. They walk in nets, and think no man sees them. And of this kind be those, that contrary to all laws (both of God and man) and contrary to their other, changing the coin that is ordained to run between man to man, turning the substance from gold to copper, from silver to worse than pewter, and advancing and diminishing the price at their pleasure. For in coins all laws command and equity will, that these four things be observed and straightly kept. First, the pureness of the matter, that it be not corrupted or changed. Second, that it has just weight. thirdly, that it be not clipped. The last, that it be not at the princes will sometime priced at a more value, and sometime at a less: for if a prince might do herein even what he lusted: how might he not lightly spoil his subjects of all that they have, or could come by. Which thing the great devil and cutthroat of England ( the papist's god) in his sermon that he made at Paul's cross, upon this theme (now is the time to wake from sleep, by brethren, for now is our joy and pomp more nye, than when we before dissembled to believe in Christ. Be of good cheer, my disciples, our trouble is past, our joy is at hand) let not to be blurted out. In this sermon to bring the dead innocent and blessed King Edward (whom for his virtue he hated) in hatred of the people: for he imputed to him (a child and a ward) the lewd and wicked behavior of his cruel Counselors, and said, he marveled that the people could suffer so great injury, to be robbed of their prince, by altering the coin from gold to copper, and silver to lead, and to pull it from twelve pence to six pence, and not rise against the king to redress their injury. He saw that this and such like injuries were not tolerable in a prince, and would have had the people do that against him (whom for his virtue hated) which neither for this nor any vice he would have done, where as he seemed to favor. For at the beginning to maintain Bolonga's wars. which he had devised to pull King Henry's mind from matters of religion, or (as afterward good likelihood appeared) to have him taken in the wars, and carried to the bishop of Rome: the same devil Gardener was then the Chief Counselor to have the money abased, to maintain the same. And now lately (when he has broken his chain) devised Rosemary pence, worse than ever any coin was before, as the experience shows, they being at length cried to be nothing.

The third sort of these evil princes are those that claim all their subjects goods for their own, who allege for them this common saying: All things are the Kaisers, all things be the kings, all things be the princes. And as the devil brought forth Scripture to serve his purpose against Christ, so they abhorring all other parts of Scripture, that teach them their office or Christian duty, pike out only a piece that may maintain their tyranny. It is thus written, say they in the First Book of Kings, "This shall be the right or law of the king that shall rule over you: he will take your sons, and put them to his chariots, and make his horsemen of them, and they must run before his chariot, and will make captains over them, over thousands, and over fifties, and will set them to air his ground, and gather in his harvest, and to make instruments of was and carts. And of your daughters he will make him ointment makers, his cooks, and bakers. And he will take the best of your fields and of your olive trees, and give them to his servants. And he will take the tenth of your seeds and of your vines, and give it to his lords and to his servants. And he will take the best of your male servants, and female servants, and young men, and of your asses, and do his work with them. And he will take the tenth of your sheep, and your shall be his servants. But when you shall cry out at that time upon your king, which you shall have chose, the Lord will not hear you on that day."

This piece of Scripture is their cloak: but is serves no more a kings wicked doings than that of wicked sons of Eli, and the sacrificers (whom men call priests) to take our of men's pots, what piece they lusted for, or to take their portion raw, contrary to God's ordinances. For as in your place it is called the right or law of the king: so is it in the other place called the right or law of the priests. But in no other of these places is it called the law or right that God appointed to kings or priests, which he set out in other places, but such as they would usurp over the people. No other will this maintain the purpose, that here he speaks of a king and not of a tyrant, for at the first a kings name was as odious, and as much abhorred, as a tyrants. But this was spoken of the prophet Samuel to scare the people, that they should not go about to alter the order and policy that God had ordained: which if they did, they should feel what a plague it were to have a king given in God's fury. And if they had only sought to be ruled by one (as partly in this, that one alone rules, a king does differ from other governors) they would have been content with Samuel alone, who as he was appointed by God to rule alone over the Israelites, so did he exercise and use his office most uprightly: but they would have need of a gallant and pompous king, one that should ride out with his trumpets before him, a great troop of horsemen before and behind him, his guard all together in silk with their halberds about him, and everyone to fall flat to the ground that should meet him, as the Gentiles had, who were indeed tyrants, as appears by the first, called Nimrod, who for his rebellion against God, and devouring of God's people, was call the stout before or against God. And in the same kingdom of the Israelites God showed by an evident terror to all governors, that he did no allow such right, as the prophet said, the king would overuse his subjects. For when King Ahab would have bought from his subject, Naboth, his vineyard (which he needed not to have done, if the subjects goods be the kings) and he refused to sell it, as he might do, for by God's law he had a property therein, from which without his will and consent, he could not be forced to depart, the king fretted so much because he could not have his will, that he fell sick in his bed, and would not eat. His wife, Jezebel, a woman full of malice and mischief ( as that king is very apt and prone to those virtues, and within a short space do excel, as few men can in long time match them) took the matter into his own hands. What (she said) be you a small man to be a king over Israel, that will suffer such dishonor at your slaves hands, one that by your ancient prerogative which has continued these hundred and three score years, yea from the first kings of Israel) you may use in body and gods, as pleases you? Pull your courage to you, arise, eat your meat, be merry, I warrant you the vineyard. Out goes a commission in the king's name, to certain commissioners where Naboth lived, such as the queen's grace was sure, favored her proceedings. Those she required to cause Naboth to be indicted and condemned for a heretic and a traitor: and so to cause him to be stoned to death. Her will is further satisfied, matter enough against Naboth, prisoner at the bar, because she would so have it: no man might be admitted nor speak the truth in the prisoner's cause, lest they also had been clapped fast and trussed up also for speaking against the king and queen: no quest quieted him: no laws, no equity, no justice night defend the poor innocent. So the vineyard is the kings by the order of law. This news was carried by post to Jezebel, she showed it to her husband, upon which (as soon as he heard it) recovered, and took possession of the vineyard. But what followed this cruelty and tyranny? Are not both the kings majesty and the queens highness within a while killed, and their blood licked up by dogs, according to the declaration which the prophet declared to him in the vineyard, when he took possession of it? And all of his house was destroyed, that there was not left not so much as a dog to piss against the wall? Thus you may see the end of lusty lords and ladies that will have their lusts a law, and their will to be followed and obeyed of their subjects as a right indeed. The true right and prerogative of a king was written in a particular book by the Prophet Samuel, and laid up by the Ark, which book (among many others) was lost, yet who so lusted to know it, may see it set out by God in the book of Deuteronomy. After that, God had prescribed who should be their kings, that is, no alien or stranger, but one of their own brethren: for naturally strangers do not favor strangers. And a strange prince seeks by all means to destroy the natural inborn, that he may with quietness and surety enjoy and use that by evil he comes by, and so leave it to his succession: than is set further the right and prerogative of a king thus. When your king is made, he shall not keep many horses, nor putting his trust in his horsemen, he shall not bring the people again into Egypt. He shall not have many wives, lest they alter his mind from God: none other but silver and gold. But when he is set in his throne, he shall cause a copy of these laws and statutes to be written out of the original remaining with the Levites, and the same he shall have with him all the days of his life, that he may learn to fear the Lord his God, and to keep (not to break) all the words and ceremonies that be commanded in the law, and also to fulfill them in his doings: and he shall not be proud and haughty over his brethren, neither shall he swerve from the law towards the right hand or left hand, that he and his children may long reign over Israel. But besides this law appointed for all kings, he that will be accounted as a Christian king or governor, must remember, that he is a Christian man, and that by being made a king, he is not exempt from the laws and duty of a Christian man, which everyone professes in Baptism: but as he is called and exalted above the rest of his brethren, so should be an example to them of good living and virtue, in observing the law, which says as well as kings as to beggars: Thou shall not steal, thou shall not covet anything that is your neighbors: and so it stabilizes and confirms, that everyone may justly keep that is his own, and none may take it from him by any means against his will, be he king or kaiser.

And by the doings of Samuel, who albeit he were not a king in name, yet he had (being the lieutenant and viceroy to God the chief king) as great authority as any king in the earth: it may appear that all things of the subjects be not the kings own property. For if they had been his own, what did Samuel need (at the surrender of his office) to offer to make a reckoning? And to whom, I pray you? To any bribing auditor? No, he offered to make it to God, and to the king that succeeded him. "Behold," he says, "I have done all that you desired of me. I have made a king to rule over you. My children shall yet be with you. But I am old, and declining: that is, I cannot long continue. I have been among you from a child to this day. Lo, I am ready to make my reckoning before God and your king, for all things that can be laid to me by any of you, whose bull have I taken? Whose ass have I had? To whom have I done any violence or wrong? Whom have I oppressed? Of whom have I taken any bribes, to maintain him in wickedness, to wink at his faults, or to stop justice? Let him come forth, and I will make satisfaction." And none could speak against him.

Samuel continued, "No, I take God and your king to witness against you: I am withering, so that you shall not find one joint in my fingers, but I am able to lay enough against you wicked people, & etc."

O Samuel, Samuel, what king or prince can say as you did to the Israelites? They look to not make a reckoning: no, they have counsel of crafty Alcibiades, how they can avoid making amends.

But they cannot escape it, they shall meet with another manner of auditor, than any of Monsieur Cinquebonets apprentices: they shall reckon before him, that has all their doings truly written and fairly engrossed all ready before hand, and where he shall in the day of his general audit, say to Samuel and all true governors that rule according to God's rules: "You fared well, you good and faithful servants; Come, enter into your Master's joy": He shall to the contrary commit these oppressors and tyrants not to the lieutenant of the Tower, or to the warden of the Elite, but unto the jailer of Gehenna (to be chained in the ward of eternal pain) and say: "Away with these deceivers of my people to the dogs of Hell, you were masters, and not ministers. You were bare baiters, and not bailiffs, you were destroyers, and not stewards".

But let us imagine an untruth, that all the subjects goods were the princes, and that he might take them at his pleasure. Let us imagine, that the subjects were only carnal men without knowledge and fear of God. Yes, and let it be granted also, that they were spoiled of all their armor, and great garrisons set in every place to keep them in office, so that they had not wherewith to address their injuries, as nature would counsel them: were this a way to make the people labor, when others should take the bread out of their mouths? Would they desire to increase the world with children, when they knew that they should be left in the worst estate, than unreasonable beasts? No surely, and that you may see by the work of nature in the people of the West Indies, now called New Spain: who knew of Christ nothing at all, and of God no more that nature taught them. The people of that country when the Catholic Spaniards came to them, were simple and plain men, and lived without great labor, the land was naturally so plentiful of all things, and continually the trees had ripe fruit on them. When the Spaniards had by flattery put in their foot, and little by little made themselves strong, building forts in various places, they to get the fold that was there, forced the people (that were no used to labor) to stand all the day in the hot sun gathering gold in the sand of the rivers. By this means a great number of them (not used to such pains) died, and a great number of them (seeing themselves brought from so quiet a life to such misery and slavery) of depression killed themselves. And many would not marry, because they would not have their children slaves to the Spaniards. The women when they felt themselves with child, would eat a certain herb to destroy the child in the womb. So that where at the coming of the Spaniards, there were believed to be in that country nine hundred thousand persons, there were in short time by this means so few left, as Peter Martyr (who was one of the Emperor Charles the fifth's counsel there, and wrote this history to the Emperor) says, it was a shame for him to name.

This is the fruit, where princes take all their subjects things as their own. And where at length will it come, but that either they must be no kings, or else kings without people, which is all one. But you will say: where comes this common saying: all things be the kaisers, all things be the kings? It cannot come from nothing. But with that already said, you see that every man may keep his own, and none may take it from him, so that it cannot be interpreted, that all things be the kaisers or kings, as his own property, or that they may take them from their subjects at their pleasure, but thus it is to be expounded, that they ought to defend what every man has, that he may quietly enjoy his own, and to see that they be not robbed or spoiled thereof. For as in a great man's house, all things are said to be the stewards, because it is committed to his charge, to see that every man in the house behave himself honestly, and do his duty, to see that all things are well kept and preserved and may take nothing away from any man, not misspent or wasted, and of his doings he must render account to his lord for all: so in a realm or other dominion, the realm and country are God's, he is the lord, the people are his servants, and the king or governor is but God's minister or steward, ordained not to misuse the servants, that is, the people, neither to spoil them of what they have, but to see the people do their duty to their Lord God, that the goods of this world be not abused but spent to God's glory, to the maintenance and defense of the commonwealth, and not to the destruction of it. The princes watch ought to defend the poor man's house, his labor the subject's ease, his diligence the subject's pleasure, his trouble the subject's quietness. And as the sun never stood still but continually goes about the world, doing his office: with his heat refreshing and comforting all natural things in the world: so ought a good prince to be continually occupied in his ministry, not seeking his own profit, but the wealth of those that are committed to his charge. And therefor Seleucus, king of Syria used to say: "If men knew how much business and how little quietness it was to do the things of a king, none would take upon him that office, if he might have the crown for taking it up out of the mire." And Antiochus, also the great king of Syria, when he was driven out of his country by Scipio, the Captain of the Romans, and had lost all of Asia, and the countries about: he thanked the Romans, that by their means he was delivered of so great a part of his cares. He saw it was so impossible for one man (were he never so diligent and watching) to execute well so great a charge.

If these two great kings (who knew not God, but thought themselves God: that hoped not on everlasting life, but thought there was none other but this life: those that thought they could not be forced to make account of their doings to any person) thought it so great a charge to have a rule over countries: how much more should such princes, as pretend to be Christians, that know themselves mortal men, not gods: servants, not masters: and who must (because God has said it shall be so) make an account for all their doings, for all souls, men, women, and children; think their office and ministry a heavy burden, and so give over seeking and hunting after their own glory, their pomp, their pride: and seek the glory of God and the wealth (and not the destruction) of those that be committed to their charge, and tremble at this saying of Chrysostom: "I marvel that any governor can be saved", which is not spoken in vain.

Chapter VI. Whether It Be Lawful To Depose An Evil Governor, And Kill A Tyrant.

As there is no better nor happier commonwealth nor no greater blessing of God, than where one rules, if he is a good, just, and godly man: so there is no worse nor none more miserable, nor greater plague of God, than where one rules, that is evil, unjust and ungodly. A good man knowing that he or those by whom he claims was to such office called for his virtue, to see the whole state well governed, and the people defended from injuries: neglecting utterly his own pleasure and profit, and bestows all his study and labor to see his office well discharged. And as a good physician earnestly seeks the health of his patient and a shipmaster the wealth and safeguard of those he has in his ship, so does a good governor seek the wealth of those he rules. And therefore the people feeling the benefit coming by good governors, used in times past to call such good governors, fathers: and gave them no less honor than children owe to their parents. And evil person coming to the government of any state, either by usurpation, or by election or by succession, utterly neglecting the cause why kings, princes, and other governors in commonwealths be made (that is, the wealth of the people) seeks only or chiefly his own profit and pleasure. And as a sow coming into a fair garden, roots up all the fair and sweet flowers and wholesome simples, leaving nothing behind, but her own filthy dirt: so does an evil governor subvert the laws and orders, or makes them to be wrenched or racked to serve his affections, that they can no longer do their office. He spoils the people of their goods, either by open violence, making his ministers to take it from them without payment therefore, or promising and never paying: or craftily under the mane of loans, benevolences, contributions, and such gay painted words, or forbear he gets out of their possession that they have, and never restores it. And when he has it, consumes it, not to the benefit and profit of the commonwealth, but on whores, whoremongers, dice games, cards, bankletting, unjust wars, and such evils and mischiefs, wherein he delights. He spoils and takes away from them their armor and harness, that they shall not be able to use any force to defend their right. And not content to have brought them in to such misery (to be sure of his state) seeks and takes all occasions to dispatch them of their lives. If a man keeps his house, and nothing in metal, than shall it be said that he frets at the state. If he comes abroad and speaks to any other, further with it is taken for a just conspiracy. If he says nothing, and shows a merry countenance, it is a token, that he despises the government. If he look sorrowful, than he laments the state of his country, how many so ever be for any cause committed to prison, are not only asked, but are racked also to show whether he is privy of their doings. If he departs, because he would live quietly, then he is proclaimed an open enemy. to be short, there in no doing, no gesture, no behavior, no place can preserve or defend innocence against such a governor's cruelty: but as a hunter makes wild beasts his pray, and uses toils, nets, snares, traps, dogs, ferrets, mining and digging the