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A01880
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How superior powers oght to be obeyd of their subiects and wherin they may lawfully by Gods Worde be disobeyed and resisted. Wherin also is declared the cause of all this present miserie in England, and the onely way to remedy the same. By Christopher Goodman.
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Goodman, Christopher, 1520?-1603.
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1558
(1558)
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STC 12020; ESTC S103263
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98,447
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240
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ofe our shulders with the enimies and ruÌ„ne from him It is the same lesson which of children we learned in the Lordes prayer that the Name of God the Father may be sanctified His kingdome come His will be doÌ„ne Marke it brethern that your daylie prayer turne not to your euerlastinge confusion For yf you daylye praye that by you his Name maye be sanctified that is that he may be worthely honored for his maiestie aÌ„d woÌ„derfull power reuerenced for his mercy and infinite wisdome feared for his iustice aÌ„d iuste iudgemeÌ„tes and yet for feare of the vngodly do blaspheme his Name by dissimulatioÌ„ aÌ„d outwarde idolatrie are ye not herein iudges of your owne condemnation Prayng that his Name may be honored with your lyppes and blaspheame him in your deeds When you praye that his kingdome may come and yet you your selues do buylde and establishe the kingdome of Satan WheÌ„ you desier that his will may be donne and contrarie therunto studie to maintayne and accomplishe the wil of Satan and his members Wherfore be nomore disceaued in so playne a matter Yf the Lorde be God folow him if Baal be God go after him Playe no more the hypocrites praye not with your lippes only but expresse the same in your workes Subiecte your selues whollye to God for he hath redemed you Honor him alone for you are his people Let not the example of any leade you in to errour for men are but mortall Truste in the Lorde for he is a sure rocke Beware of his iudgementes for they are terrible Trust not to your owne shiftes for they will disceaue you Marke the end of others and in tyme be warned These lessons are harde to the fleshe but easie to the spirite The waye of the Lorde is a strayte path but most faithefull sure and comfortable In this waye haue you also promised to walke with Christ and for the same cause do you beare his Name that you shuld forsake the worlde and the fleshe to yelde vnto him all honour and obedience before the face of men in earthe that he may bestowe vpon you the glorie of his Father which is in heauen To whom with the Sonne and holy Ghost be euerlasting prayse honor and glory for euemore Amen From Geneua this first of Ianuarie M. D.LVIII FINIS WILLIAM KETHE TO the Reader THe vayne harte of maÌ„ full frayle is and blynde vncerteynely setled and rest can none fynde Whose hap is in wandring to wade the wronge way As one apte by kinde to runne still astray For what thiÌ„ge so good by truethe hathe bene wroght Or what so well framed hath nature forth brought Which man is not prone by crafte to accuse And natures good gyftes dothe not sore abuse Thus see we how man contemning Gods grace Is wholie inclyned that ill shulde take place Whose will truethe reiectinge delitth that to haue Which nature corrupted woulde seeme still to craue Sith man then in iudgeinge so thwartly is bente To satisfie fansie and not true intente How hardly in this case can such iudge vpright WheÌ„ trueth doth but peepe out as semth to our sight Ful nedefull then were it we had this respecte Before we receaue oght or oght do reiect The thinge to decide so with Iudgement and skill That trueth may be stickler and not our one will Beholde here a trueth drawne forth of her graue By power sore oppressed and made a bonde slaue Whose chaiÌ„s thogh this Autor could not reÌ„t or teare Yet hath he forth broght hir in to moste clere ayer With whome now to reason whoso wil assaye Shal learne how ill Rulers we oght to obeye Whiche kill how they caâ—e not in their cruell rage RespectiÌ„g their will more theÌ„ lawe othe or charge 〈…〉 longe fostered by suffrance and awe Haue right rule subuerted and made will their lawe Whose pride how to temper this truthe will thee tell So as thou resiste mayste and yet not rebell Rebellion is ill to resiste is not so When right through resisting is donne to that foo Who seeketh but by ruine agaynst right to raigne Not passinge what perishe so she spoyle the gayne A publick weale wretched and to farre disgraste Where the right-head is of cut and a wronge in steed plaste A brut beast vntamed a misbegotthen More meete to be ruled then raigne ouer men A maruelous madnesse if we well beholde When sighes shall assaut meÌ„ to see them selues solde And yet wheÌ„ froÌ„ slauery their frieÌ„ds woulde theÌ„ free To stick to their foes so still slaues to be For France spiteth Spayne which Englend doth threat And England proud Spanyards with salte woulde fayne eate Yet Englande proud Spayne aydeth with men ships and botes That Spayne France subdued once may cut all their throtes A people peruerse repleate with disdayne Thogh flattrie fayne hide woulde their hate and vile trayne Whose rage aÌ„d hotte luste disceate crafte and pride Poore Naples their bondeslaue with great grefe hath tryed Lo these be the byrdes which EnglaÌ„de muste feede By plantinge of whom to roote out their seede Their owne landes aÌ„d lyues by them firste deuourde Their maydes then aÌ„d wyues moste vilelie deflourde Is this not stronge treason ye vnnoble bloudds To ayde suche destroyers both with landes aÌ„d goods But when they thus pinche you and ye put to flight To what forte then flee you or where will you light For Englande thus solde for Spaniardes to dwell Ye maye not by right possesse that ye sell They seinge your treason agaynste your owne state Wil not with theirs trust you which they know ye hate To Skotlande or France yf ye then shulde cry Your vile deeds now present they may well reply And DutchlaÌ„d abhorth you this theÌ„ doth remayne WheÌ„ Spaniards are placed ye muste to newe Spayne But oh dreadfull plague aÌ„d signe of Gods wrothe On such noble Gnatos stronge foes to Gods trothe Whom fonde feare hath framed to prop such a staye As countrie and people so seekth to betraye Which thinge herein proued to be with out doute All such full well finde shall as reade it throughout Yf then their hartes fayle them the right to defende Confusion remayneth for suche a meete end Geue not thy glorie to an other nether that whiche is profitable for thee to a strange nation Baruch 4. The way to life it streicte and fewe finde it Mat. 7 Imprinted at Geneua by Iohn Crespin the first of Ianuarie Anno. D. M.D.LVIII Act. 4. d. Mar. 1 c. Act. 17. c 2. Cor. 11. d 2. Cor. 2. d. Iob. 4. f. Act. 17. c. Chap. 2. a True obedience rendreth to God due honor also to man as his office requireth what great daunger it is not to put differeÌ„ce betwene obedience and disobedience what plags come for disobedieÌ„ce Gen. 3. Adam disobeied God and was greuouslie punished All maÌ„kinde was iustly punished for Adams disobedieÌ„ce Gen. 6. The worlde plaged in Nohas dayes for disobedieÌ„ce The cause of all disobedience is not to
Gods glorye and the preseruation of those that are vnder them Secondly why he forbad Peter also and in him all the reste of the Apostles we can not be ignorant For who knoweth not that the Apostles were witnesses of Iesus Christe chosen forthe of the worlde as S. Iohn saithe not to defende their Maister by the temporall sworde for that were to vsurpe vpon another mans office not apperteyninge to thâ—m to whom onelie the spirituall sworde was comitted to fight manfullie with it agaynst the worlde Satan and all spirituall powers For as the Apostle saith Thoghe we walke compassed with the fleshe yet do we not warre fleshlie For the weapoÌ„s of our warrfare are not carnall thinges but stronge by the power of God to cast downe holdes wherwith we ouerthrowe imaginatioÌ„s of euery high thinge that is exalted agaynst the knowlege of God and bringe in to captiuitie euery thoght to the obedieÌ„ce of Christe Wherfore seiÌ„g the office of the Apostles also is spirituall as their Maisters was and had onely spirituall weapons to vse in the defence of the Gospell wherof they were ministers it is not good reason to conclude their purpose that Magistrates and other inferior officers oght not to vse the temporall sworde in defense of religion because Christe woulde not suffer Peter to fight with the temporall sworde But rather as Christe requireth of Peter and of all the rest the faithfull vse of the spirituall sworde where with they were charged or ells they shulde be subiecte to malediction and iudgmeÌ„t For wo be to me saith Paule if I preache not eueÌ„so may not they escape iudgment aÌ„d the curse of God which vse not the temporall sworde coÌ„mitted vnto them with all indeuour in the defence of Gods glorie and his Church wherewith euery man is charged according to his vocation and power none except To be shorte if our Sauiour Christ shulde as he might by his power haue withstand the Iewes that came to apprehend him and put him to death how shuld he haue dronken of that cup which his Father had geuen him That is how shulde he by his deathe and passion haue redemed vs for which cause he came in to the worlde not to haue his liffe takeÌ„ from him agaynst his will but willinglie to lay it downe for all Then we see that there is nothing in this saying of Christe to Peter which can condemne lawfull resisting of vngodlie Rulers in their vngodly commandementes For thogh it was profitable to all men that Christ without any resistance shulde be crucified being the sacrifice appoynted of God the Father to saluation yet is it not therfore lawfull for the inferior officers or permitted to the subiectes to suffre the blasphemie and oppression of their superiors to ouerflow their whole countrie and nation when both power and means is geuen vnto them lawfully to withstand it and they by their profession and office are no lesse bounde to put it in execution CHAP. X. Obiections out of the olde Testament and Answers to the same THis muche being spokeÌ„ to satisfie such obiections as are comonlye alledged forthe of the New Testament let vs see also what may be sayed agaynst vs in the old and after what sorte they may be truely answered Ieremie they alleadge in his letter sent from Ierusalem to the captaynes in Babylon to the Priests and Prophetts and to all the people of Israell that then were in Babylon counselling them how to behaue them selues and to escape danger The effect wherof was this not to rebell that they might escape but to remayne still and abide the appoynted tyme of the Lorde yea to seke the peace of the Citie wherinto God had broght them and to praye to God for it For saithe he with the peace of that Citie shall your peace be also And the like is wryten in Baruch the Prophet tending to the same end that they shulde pray for the longe liffe of Nabuchadnezer aÌ„d Balthazer his sone that vnder their shaddow that is protection they might lyue and serue them a longe tyme. Wheerin saye they two things are to be noted agaynst our opinion The firste that he forbiddeth them to rebell and exhorteth them paciently to abide the tyme appoynted of their delyuerance The seconde that they are bownd to pray for their enimies and welthe of their Cities and therin also are bounde to obey them This Epistle or letter of Ieremie sent to the Iewes at Babylon then captiues we maye not deny to be his thoghe of the Prophecie of Baruch some do doute and esteme it not as Canonicall Neuertheles because they tend bothe to one effecte in this matter we will admitte bothe Firste granting that their counselle to quietnes and to abstayne froÌ„ rebellion was good and necessary because it proceaded from the Spirite of God and of knowledge which spake or wrote nothing that God had not reueled vnto them and wherof they also shuld not admonishe others to the inteÌ„t they might geue no credit to false Prophetes which woulde stirre them vp to sedition perswading them that they shulde not longe continewe in Babylon when as the Lorde had other wise appoynted Wherof when God assured them by his Prophet it must nedes be counted extreame madnesse and rebellion agaynst God if they shulde haue done the contrarie As we reade of wicked Achab who crediting the flatteriÌ„g couÌ„selle of the false Prophetes disobeyed God in conteÌ„ning the trueth tolde hiÌ„ by Micheas but to his owne destructioÌ„ Therfore this matter is sone aÌ„swered where we haue the secrete counselle of God reueled vnto vs admonishing vs to abide in any place aÌ„d not to departe til he call vs we are more then rebells to do the contrarie aÌ„d muste sustayne the daunger worthelye But this is not our questioÌ„ whether we oght to remayne in any place so longe as God hathe commaÌ„ded vs but whither we oght to do euill at the commandement of Prince or power wheresoeuer we be or in what estate be it neuer so miserable For thogh Ieremie couÌ„selled theÌ„ with pacience to remayne in Babylon yet nether he nor Baruch would permit theÌ„ to followe the exaple of the GeÌ„tills there in idolatrie or euell doiÌ„g as the Epistle of Ieremie seÌ„t also to the Iewes captiues in BabyloÌ„ aÌ„d wrytten in the prophecie of Baruch doth abundantlie witnesse And as the exaÌ„ples of Daniel also Sidrach Misach aÌ„d Abdenago do teache vs which not wihstaÌ„ding their Captiuitie woulde not obey the kiÌ„ges coÌ„mandemeÌ„t to do euill Also in that they are willed to pray for the good estate of the Citie wherin they dwelled that is BabyloÌ„ and for the loÌ„ge liffe of Nabuchadnezer aÌ„d his soÌ„ne the cause is also alleadged to the iÌ„teÌ„t that the peace of that Citie shuld also be their peace aÌ„d for that Nabuchadnezer aÌ„d his soÌ„ne shuld be their shadow aÌ„d protectioÌ„ God so mouiÌ„g their hartes Which causes are