gouernour and kill a tyranne AS ther is no better nor happier coÌmon wealthe nor no greater blessing of God thaÌ wher one ru leth if he be a good iuste and godly maÌ so is ther noÌ worse nor non more miserable nor greater plague of God thaÌ wher one ruleth that is euil vniuste and vngodly ⪠A good man knowing that he or those by whoÌ he claymeth was to suche office called for his vertue to see the hole state well gouerned and the people defended froÌ iniuries neclecteth vtterly his owne pleasure and profit and bestoweth all his studie and labour to see his office well discharged And as a good phisician earnestly seketh the healthe of his pacient and a Shipmaister the wealthe and sauegarde of those he hathe in his ship so dothe a good gouernour seke the wealthe of those he ruleth And therfore the people feling the benefit comyng by good gouernours vsed in tyme past to call such good gouernours fathers aÌd gaue theÌ no lesse honour thaÌ childreÌ owe to their parentes An euil persone comyng to the gouernemeÌt of any state either by vsurpacioÌ or by electioÌ or by successioÌ vtterly neglectig the cause why kinges princes aÌd other gouernours in coÌmoÌ wealthes be made that is the wealthe of the people seketh onli or chiefly his owne profit aÌd pleasure And as a sowe comyng in to a faire gardin roteth vp all the faire and swet flowres and holsome simples leauing nothing behinde but her owne filthye dirte so dothe an euil gouernour subuerte the lawes and ordres or maketh them to be wrenched or racked to serue his affectiones that they can no longer doo their office He spoyleth the people of their goodes either by open violence making his ministers to take it from them without payment therfore or promising and neuer payeng or craftily vnder the name of loanes beneuolences contribuciones and suche like gaye paynted wordes or for feare he geteth out of their possession that they haue and neuer restoreth it And whan he hathe it consumeth it not to the benefite and profit of the common wealthe but on hoores hooremongers dyceing carding banketting vniust warres and such like euilles and mischieues wherin he dely teth He spoileth and taketh awaye from them their armour and harnesse that they shall not be hable to vse any force to defende their right And not contented to haue brought theÌ in to such miserie to be sure of his sta te seketh and taketh all occasiones to despeche them of their lyues If a man kepe his house and meddle in nothing than shall it be sayed that he fretteth at the state If he come abrode and speake to any other further with it is taken for a iuste conspicacie If he saye nothing and shewe a mery countenaunce it iâ⦠a token that he despiceth the gouernement If he loke sorowfully than he lamenteth the state of his countreye how many so euer be for any cause committed to prison are not only asked but be racked also to shewe whether he be pryuie of their doinges If he de parte bicause he wold lyue quietly than is he proclaimed on open enemye To be shorte ther is no doing no gesture no behaueour no place can preserue or defende innocency against suche a gouernours crueltie but as an huntour maketh wilde beastes his praie and vseth toiles nettes snares trappes dogges firret tes mynyng and digging the grounde goÌnes bowes speares and all other instrumentes engynes deuises subtilties aÌd meanes Wherby he maie come by his praye so dothe a wicked gouernour make the people his game and praye and vseth all kindes of subtilties deceates craftes policies force violence crueltie and suche like deuillishe wayes to spoyle and destroye the people that be coÌmitted to his charge And whan he is not hable without most manifest crueltie to doo by him self that he desireth than fayneth he vniust causes to cast them in to prison wher like as the bearewardes mosell the beares and tye them to the stakes whyles they be baited and killed of mastyues and curres so he kepeth them in chaines whilest the bishoppes and other his tormentours and heretical inquisitours doo teare and deuoure them Fynally he saieth and denyeth he promiseth and breaketh promyse he sweareth and ââ¦orsweareth and nother passeth on God nor the deuil as the commyng sayeng is so he maye bring to passe that be desireth Suche an euil gouernour proprely men call a Tiranne Now forasmuche as ther is no expresse positiue lawe for punishement of a Tyranne among christen men the question is whether it be laufull to kill suche a monstre and cruell beast couered with the shape of a man And first for the better and more playne profe of this mater the manifolde and continuall examples that haue ben from tyme to tyme of the deposing of kinges and killing of tyraÌnes doo most certainly con firme it to be most true iust and coÌsonaunt to Goddes iudgement The historie of kinges in the olde testament is full of it And as Carnal Phoole truly citeth England lacketh not the practice and experience of the same For they depriued king Edwarde the seconde bicause without lawe he killed his subiectes spoiled them of their goodes and wasted the treasure of the Realme And upon what iust causes Richard the the secoÌde was thrust out and HeÌry the fourth put in his place I referre it to their owne iudgement Denmarke also now in our dayes did nobly the like actâ⦠whan they depriued Christierne the tiranne and committed him to perpetual prison Zacharias the pope that inuented first the lampes in the churche deposed Chilperichus king of Fraunce bicause he was sayed to be a lecherous persone and an unprofitable gouernour of the realme and forced him to be a monke and made Pipine father of Charles king of Fraunce Pope Honorious as ye hearde before commaunded that the king of Vngarie should be depriued bicause he diminished the rightes of the Crowne onles he repented and vndid all that he had done A certayn king of Portugale was very negligeÌt in his office he coÌsumed aÌd wasted awaye the trea sure of his Realme he oppressed his subiectes aÌd misu sed theÌ Wherfore Pope inoceÌt the fourth made the kiÌ ges brother therle of Bolone coadiutour to the king aÌd gaue hiÌ the hole charge of the Realme discharged the people of their othe to the king and commauÌded them to be obedient to the kinges brother in all thinges as king But the Popes learned counsail saied that he ought to haue beÌ vtterly deposed of the Crow ne These doinges of Popes I rehearse not as though their usurped autoritie were to be allowed but for that ye maye see that it is no newe thing to depose euil kinges aÌd gouernours aÌd that those that haue the iust autoritie maie and ought for the like causes doo as they did For albeit thautoritie of the pope be not laufull yet is the reason that moued them so to doo honest and iust and mete to be
receaued and executed among reasonable creatures And this lawe of nature to depose and punishe wicked gouernours hathe not beÌ only receaued aÌd exerciced in politike maters but also in the churche For the canonistes the popes ow ne championes grounding them selues upon this lawe of nature saye that popes who maye be in dede by their saieng the lieutenauntes of the deuil albeit they call theÌ selues the uicares of God maie be depryued by the body of the churche And so at one clappe in the couÌsail holdeÌ at CoÌstauÌce in Germanie in the yeare of our lorde 1415. were three popes popped out of their places Gregory Iohn aÌd Benet aÌd the fourthe called Martin the fifthe chosen Afterwarde in the CouÌsail of Basil was Pope Eugenius serued with that sawce For the unluckinesse of the couÌtrey the rest of Popes haue sith refused that any general counsail should be kept in Germany fearing least they all hauing deserued as muche as the other foure deposed should haue the like punishemeÌt And thus they coÌfirme their doin ges If saye they the Pope hade not a superiour he might beig suffred in his euil brig the churche to de structioÌ And therfore if he caÌ not otherwise be brought to amende him self it is laufull to use the lawe of nature that is to remoue him from his office for he is no bishop or pope that abuseth his Popedome and bishopriche An euil prelate aÌd unreformable semeth not to be ordayned by the will of God saie the Canonistes alledgeing the wordes of S. Ierome upoâ⦠the sayeÌg of the prophet Osee that a prince or iudge is not alwayes ordayned by God And he bringeth for example king Saul against whom God sayed Seing the people haue made them selues a king and not a ruler by me and not by my counsail aÌd yet God hade chosen Saul But yet bycause he was not chosen according to the will of God but according to the mynde and desartes of the synfull people God denyed him to be ordayned by his will or couÌsail The Canonistes also saie that albeit the Popedome be by the lawe of God as it is not in dede sayeth the truthe yet that this man or that Paule or Iulie is pope it cometh by the acte of man For the Cardinales representing the uniuersal churche chose him And therfore if he be not according to the will of God and for the wealthe of the uniuersal churche that is if he be not one that seketh Goddes glorie aÌd the wealthe of christes churche he maye be iustly depryued bycause they erred in chosing him And God semeth not to be agaiÌst the put ting out of suche an euil persone but to fauour and further it For he sayed If the salt be unsauerie it is good for no use but to be cast out and troden under foote of all meÌ And agaiÌ If thi right eie be a let unto thee pul it out aÌd cast it froÌ thee For it is better that one meÌbre perish thaÌ that the hole bodi should be cast in to hell And agaiÌ saie the Canonistes the popes lawers in rehearceiÌg Christes words If our eie foote ⪠or haÌde offeÌde vs let it be takeÌ froÌ the rest of the bodi for it is better to lacke meÌbres iÌ this woorld thaÌ that thei should cari the rest of the body in to hell By salt eie foote and hande is vnderstanden the headdes and rulers and not the other meÌbres and subiectes And not only the headdes and rulers in the churche but also in all policies and common wealthes Now if it be laufull for the body of the churche to depose and punishe a Pope being the chief priest anointed not on the arme or sholder as kinges be but on the head and handes to declare an higher autoritie than kinges haue nor crowned with a simple crowne as Emperours aÌd kinges be but with a triple crowne to shewe his Regalitie and power aboue all others how muche more by the like argumentes reasones and autoritie maie Emperours kinges princes and other gouernours abusing their office be deposed and remoued out of their places and offices bi the body or state of the Realme or common wealthe By this lawe and argumentes of the Canonistes and example of depriuacion of a Pope are all clokes wherwith Popes bishoppes priestes kaisers and kin ges vse to defende their iniquitie vtterly taken awaie Saie they We are anointed ye maie not touche vs We are only subiecte to God and eueri man to vs. God will haue vs O most wiked popes bishoppes priestes cruell and euil princes reigne to plage you people for your iniquitie But here ye see the body of euery state maie If it will yea and ought to redresse and correcte the vices and headdes of their gouernours And forasmuche as ye haue allready sene wherof politike power and gouernement groweth and thende wherunto it was ordained and seing it is before manifestly and sufficieÌtly proued that kinges and princes haue not an absolute power ouer their subiectes that they are and ought to be subiecte to the lawe of God and the holsome positiue lawes of their couÌtrey and that they maie not laufully take or vse their subiectes goods at their pleasure the reasones argumentes and lawe that serue for the deposing aÌd displaceiÌg of an euil gouernour will doo as muche for the proofe that it is laufull to kill a tiranne if they maie be indifferently hearde As God hathe ordained Magistrates to heare and determine priuate mennes matiers and to punishe their vices so also will he that the magistrates doinges be called to accompt and reckoning and their vices corrected and punished by the body of the hole coÌgregacion or common wealthe As it is manifest by the memorie of the auncient office of the highe Constable of Englande vnto whose autoritie it perteined ont only to summone the king personally before the parliament or other courtes of iudgement to answer and receaue according to iustice but also vpon iuste occasion to committe him vnto warde Kinges Princes and gouernours haue their autoritie of the people as all lawes vsages and policies doo declare and testifie For in some places and countreies they haue more and greater autoritie in some places lesse And in some the people haue not geuen this autoritie to any other but reteine and exercice it themselues And is any man so vnreasonable to denie that the hole maie doo as muche as they haue permitted one membre to doo or those that haue appointed an office vpon trust haue not autoritie vpon iuste occasion as the abuse of it to take awaie that they gaue All lawes doo agree that men maie reuoke their proxies and lettres of Attournaie whan it pleaseth them muche more whan they see their proctours and attournaies abuse it But now to proue the later parte of this question affirmatiuely that it is laufull to kill a tiraÌne ther is no man can denie but that the Ethnikes albeit they had not the right and perfite true knowlage
the kyng and haue the greatest offices Thus were our countreymen the Britaynes remoued from their king straungers placed in all offices and holdes and at leynght the lande was ouerrunne and possessed of Straungers And the mane of Britayne put awaye and the realme called Englande The Danes after vnderstanding how fertile and pleyntifull England was sought meanes by litle and litle to place themselues in Englande and after a king of DeÌmarke in his owne persone inuaded EnglaÌd in the Northe aÌd made woÌderfull cruell warres they spared none they burned and wasted Yorkeshire Northumberlande and all places so that the enhabitauntes were forced to sue for peace at the Danes han des Then built they the towne of Dancastre that is the Castle of the Danes and whiles they had peace sent for moo Danes and whan they thought their for ce and power bigge ynough they passed not vpon promyses and leagues that they had made but renued the warres killed burned aÌd spoiled in euery place til thei came to Excestre the people and realme was most miserably tormented and made tributarie to them Diuerse of the nobilitie of England vpon light yea no occasiones but only bicause they were thought not to fauour the Danes were taken their nose trilles most villanously slytted their handes cut of ⪠Ah good God who can remembre these thinges without weping Who that feareth thy wrathe lorde will not amââ¦de his life aÌd call to thee for mercie What naugh tie nobilitie were that that wolde oppresse the commo nes and afterward be vsed and oppressed them selues by straungers as their predecessours haue ben before tyme What deuillis he CoÌmones might that be called that wolde repyne or rebelle against the nobilitie and gentilmen and than to be ouerrunne them selues with priestes and forayners and to be pyned with suche miserie as ye heare that our auncettours were and all bicause the gentilmen and coÌmones agred not among them selues Who is a natural Englishe man that will not in tyme forsee and considre the miserie towarde his countreye and him selfe aÌd by all meanes seke to let it who is it that caÌ hope for quietnesse pea ce healthe pleyntie and such like giftes of God without Goddes fauour and mercie And how is it possible that God should vse mercie with them that beare inwarde hatred and grudge one to an other aÌd will vse no merci with others If ye forgeue other meÌ their offenses that thei coÌmitte agaiÌst you saieth Christ your heauenly father will forgeue thoffenses that ye haue coÌmitted against him But if ye doo not forgeue other meÌ their faultes neither will your father forgeue you your faultes No whilest ye saye the lordes praier aÌd be full of raÌcour malice hatred aÌd eÌuie towarde your neighbour ye coÌdemne your selues and desire Goddes plages and vengeaunce to fall on your selues for ye meane veÌgeauÌce to your neighbours aÌd wishe all euill to fall on them And so it dothe fall on you as ye see by experieÌce of the playes aÌd miseries that are aÌd shall come to you But from inwarde sedicion and ciuile discorde that briedeth so muche mischief let vs come to outwarde warres and inuasiones made by strauÌgers But ye will saye ye haue no warres with any forain prince It is true but shall ye haue none yes yes the tyme is not yet come all is not hatched that is vnder the henne Your winges must be dubbed your fethers must be pulled your coÌbes must be cut you must be cleane piked your substaunce shalbe gotten by littel and littell out of your handes by taxes and subsidies by beneuolences and loanes and so froÌ a litell to more and froÌ more to more and at leynght all the marchauntes goodes to be confiscate in Flaunders by an inquisitioÌ and others in England by an opeÌ excoÌmunicatioÌ And whan ye be ones cleane stripped of your stoare and thus weakened out of courage aÌd your harte in your hose as they saie than shall your king returne to his welbeloued wife England with great poÌpe aÌd power and shall coÌpell you in despight of your hartes to reÌ dre and deliuer her holly in to his handes Than shall the easter linges vpon hope to recouer their olde and greater priuileges aide him with meÌ money and ship pes as allready they haue offred and promised as diuerse credible lettres haue declared ThaÌ shall they in uade Englande and shalbe by shiploades if no worse happeÌ vnto you caried in to newe Spaine aÌd ther not lyue at libertie but bicause ye are a stubburne and vn faithfull generacioÌ ye shalbe tyed in chaynes forced to rowe in the galie to digge in the mynes aÌd to pike vp the golde in the hotte sande And so with soro we to your soppes your three maÌnes song shall be Alas and Weale awaye Than shall ye knowe the pride aÌd lorde lynesse of the Spanyardes though for a while til they maie get the ouer hande they crepe and crouche fede men with swete wordes Baso las manos and women with confettes swete wynes pleasaunt pfumes gaye apparail and suche like vayne to yes but whââ¦n they be ones alofte ther is no nacioÌ vnder the cope of Christ like theÌ in pride crueltie vnmercifulnesse nor so farre froÌ all humanitie as the Spanyardes be which thig the realme of Naples the Dukedome of Milane the citie of Siena many partes of Duchelande and the lande of Iulike Cleuelande and Geldre lande can to theyr coste right well testifie And maie it not be thought that the FreÌche kìg whaÌ he seeth oportunitie wil set in a fote makìg clayme to Englande in the right of the Quene of Scottes as heire to hing HeÌry theight by his eldest syster And maie it not be suspected that the pope to doo the Frenche king a pleasure shall saye the Diuorce betwene king Henry and the dowager was by the canon lawes laufull and shall excommunicate the realme onles they reuoke thacte of parliament wherby the Dyuorce of late was iudged vnlaufull RemeÌbre remembre good countrey men and true English hartes the miserie that folowed in our poore countrey vpon the conquest made by thambicious William Duke of NormaÌdie vpon how small a title he entred aÌd how tyraÌnously he vsed him self His only colour was a bequest or promise made to him by king Edward brother to Cauntus and Heraldus kinges of England whaÌ he was a banished man in Normandie if he should dye without issue as he did At his first en trie he had a great batail with the newe choseÌ king of EnglaÌd aÌd slewe hì aÌd tweÌtie thousauÌt of our couÌtreye meÌ which put suche a feare in all men the Nobilitie the cleargie the LoÌdoners aÌd others the coÌmons that it mââ¦de theÌsue for peace aÌd to geue pledges for their ââ¦delitie whom he sent in to Normandie At the first he made theÌ many fayre promises of peace quietnesse aÌd iustice wherwith the folishe foÌde people were sone begyleâ⦠They thought they had
statutes and lawes will saye ââ¦e doo not willingli any thing against Goddes honour or the wealthe of our countrey or deceaue any that put their trust in vs. If any suche thing folowe it is by reason that we were ignoraunt Tell me If beseche thee if thou hadest hyred one to be thy shepehearde and thy shepe should vnder his hande by his ignoraunce myscarie or if thy horsekeper taking wages should through his necligence suffre thy horse to perishe woldest thou not compte him faulty and loke for amendes at his handes Should ignoraunce excuse him No thou woldest saye I hyred thee and thou tokest it vpon thee And so thou woldest not onely force hym to make satisfaction but also woldest thinke it iuste to haue hiâ⦠punished besydes to make himself no more coÌnyng than the was not to deceaue any that put their trust in him Than thei are muche to blame that being put in trust in Courtes and parliamentes to make lawes and statutes to the aduauncement of Goddes glorie and conseruation of the liberties and common wealthe of their countrey neglecte their offââ¦ce and charge being appointed to be not only kepers of Goddes people not of hogges neither of horses and mules which haue no vnderstaÌding but of that deare stocke which Christ purchaced with the price of his hart blood but also as phisicianes and Surgeons to redresse reforme and heale if any thing be amysse And if a phisitian for lucre or other mennes pleasure wold take vpon him the healing of a sore diseased per sone and for lacke of knowlage or vpoÌ other euil pur pose wold ministre thinges to hurt or kill the persone were he not worthy to be taken and punished as a bocher and a man murtherer But ye will saye we gaue credit to others and they deceaued vs. Thinke ye that this balde excuse will serue Is it not written that if the blynde leade the blynde bothe shall fall in to the pitte Did the plea that Eua made for offending in eating the forbidden apple whan she sayed the serpent had deceaued her excuse her Nothing lesse She was not only her self therfore punished with suche paynes as greater than deathe none could be deuised hut also all her posteritie Other perhappes of you will saie ye dare doo non otherwise If ye did ye should be taken for enemies of the gouernour runne in to indignation and so lose your bodies and goodes and vndoo your children O faynt heartes Thinke ye that your parentes had lefte you as ye be if they had ben so faynt harted Or thinke ye that this will serue your turne Was it ynough for Adam our first father whan he fell with bearing his wife companye in eating the forbidden apple to saye I durst not displease my wife or to saye as he sayed The woman whome thou gauest me gaue it me No it auailed not but he and all his posteritie were plagued for his disobedience as we and all that shall folowe vs doo well fele if we haue any feare of God before our eies Whan the brutishe commones of Israel were so importune vpon Aaron that he for feare was fayne to make them the golden calfe wherwith whan Moses sharpely charged him he excused him self sayeng alas Sir this sedicious and rageing brutishe people wold nedes haue me perforce to doo it God knoweth it was sore against my will did this excuse acquite him trowe you No surely If he had not repented he had ben as sure of hell fyre for his labour as they be which haue set vp or sayed the beastly popyshe masse at the furious enforcement of the brutishe commones or in pretense of obedience to the Quenes procedinges in Englande onles they spedily repent and renounce their wicked doing as Aaron did his Thus ye haue hearde not only wherof politike power groweth and of the true vse and duetie therof but also what wilbe layed to their charge that doo not their duetie in making of lawes Now see what is sayed by God to thexecutours of lawes See what ye doo Sayeth God for ye execute not the iudgement of man but of God and what so euer ye iudge it shall redounde to your selues Let the feare of God therfore be before your eies and doo all thinges with diligence For with the lorde our God ther is non iniquitie neither difference of persones nor yet hathe he pleasure in rewardes or bribes But of the ministers of lawes and gouernours of realmes and contreyes more shalbe sayed hereafter VVHETHER KINGES princes and other gouernours haue an obsolute power and authoritie ouer their subiectes Forasmuche as those that be the Rulers in the worlde and wolde be takeÌ for Goddes that is the ministers and images of God here in earthe thexaÌples and myrrours of all godlynesse iustice equitie and other vertues clayme and exercice an absolute power which also they call a fulnesse of power or prerogatiue to doo what they lust and none maye gaynesaye them to dispense with the lawes as pleaseth them and frely and without correction or offence doo contrary to the lawe of nature and other Goddes lawes and the positiue lawes and customes of their countreyes or breake them and vse their subiectes as men doo their beastes and as lordes doo their villanes and bondemen getting their goodes from them by hoke and by crooke with Sic volo Sic iubeo and spending it to the destruction of their ââ¦ubiectes the miserie of this tyme requireth to examyne whether they doo it rightfully or wroÌgfully that if it be right full the people maie the more willingly obeie and re ceaue the same if it be wrongful that than those that vse it maye the rather for the feare of God leaue it For no douht God will come and iudge the worlde with equitie and reueÌge the cause of the oppressed Of the popes power who compteth himself one yea the chief of these kinde of Goddes yea aboue them all and felowe to the God of Goddes we minde not now to treate nother is it requisite For all men yea half wise women and babes can well iudge that his power is worthy to be laught at and were it not bolstred and propped vp with sweorde aÌd fagot it wolde as it will notwithstanding shortly ly in the myre for it is not buylt on the rocke but on the sande not planted by the father of heauen but by the deuil of hell as the frutes doo manyfestly declare But we will speake of the power of kynges and princes and suche like potentates rulers and gouernours of common wealthes Before ye haue hearde how for a great long tyme that is vntil after the general flood ther was no ciuile or politike power and how it was thaÌ furst ordayned by God him self and for what purpose he ordayned it that is to comprehende all briefly to mayntene iustice for euery one doing his deutie to God and one to an other is but iustice Ye haue hearde also howe states bodies politike and common wealthes
he will execute most seuere iudgement Mercie is graunted unto the simple but they that be in autoritie shalbe sore punished For God which is lorde ouer all shall except no mannes person neither shall he regarde any mannes greatnes for he hathe made the small and greatand careth for all alike but the mightie shall haue the sorer punishement To you therfore O princes doo I speake that ye maye learne wisdome and not offende These saienges nede no particular examples to con firme them but loke on all gouernours and rulers named in the hole Bible or in any other historie and among all ye shall finde that non hathe escaped Goddes punishement but alwayes their iniquitie hathe ben plaged in them selues or their posteritie The cause and maner of king Saules punishemeÌt and extinguishing of his posteritie is more commonly knowne than nedeth any rehearsall Roboam bicause he wold reigne as a tyranne and not be subiecte to lawe nor counsail hade ten tribes of his kingdome taken froÌ him and geuen to Ieroboam who also forasmuche as he contented not him selfe to be sub iecte to Goddes written worde and lawe but fell to his owne Idolatrous inuenciones and caused his subiectes to folowe his procedinges was so stripped from the enheritaunce of his crowne that his sede was vtterly rooted out The ende of Achab and Iesabel is well ynough vnderstanden And kyng Ioram for his stout stryuing against Goddes lawes and the ordre of his countrey was so sore striken of the lorde with horrible diseases that at leynght his guttes for extreme anguishe flewe out of his bely But wherto bring I out particular examples of Goddes plagues and punishementes vpon kinges and princes that wold not be subiecte to Goddes lawes and the lawes of nature seing the hole body of the Bible and writers of prophane histories be full of them Therfore seing no king or gouernour is exempted from the lawes hande and power of God but that he ought to feare and tremble at it we maye procede to the other part of the question that is whether kinges princes and other gouernours ought to be obedient and subiecte to the positiue lawes of their countrey To discusse this question the right waye and meane is as in all other thinges to resorte to the fountaynes and rootes and not to depende on the ryuers and braunches For as if men should admyt that the churche of Rome were the catholike churche and the pope the head of it and Goddes onely vicare in earthe and not seke further how he cometh by that autoritie than could noman saie but that all his doinges were they neuer so wicked should seme iust so if men should buylde vpon thauthoritie that kinges and princes vsurpe ouer their subiectes and not seke from whens they haue theyr autoritie nor whether that which they vse be iuste ther could be nothing produced to let their cruell tyrannye But for asmuche as we see from whence all politike power and autoritie cometh that is from God and why it was ordained that is to mayntene iustice we ought if we will iudge rightly by Goddes worde examine to trie this mater Saint Paule treating who should doo obedience and to whom obedience should be done saieth Let euery soule be subiecte to the powers that rule for ther is no power but of God Ther are that wolde haue this worde Soule taken for man not as he consisteth of soule and body bothe together but onely of the fleshe and that so by the wor de ãâã should be vnderstanden onely a worldly man that is a laye man or temporall man as we terme it and not a spiritual man and a minister of the churche Wher vpon Antichrist the bishop of Ro me seking for subiectes to be vnder his kingdom hathe takeÌ for his subiectes the cleargie with tagge and ragge that to them belongeth and hathe made lawes that they should be his subiectes obedient to him and not to the politike power and autoritie wher vnto he leaueth for subiectes onely the temporaltie But in scripture this worde Soule is taken for euery kinde of maÌ as may appeare whaÌ it saieth that all the soules that is man and womaÌ that were in the arke with Noe were eight And that all the soules of the house of Iacob which cam in to Egipt were lxx In which nombres it can not be denyed but that ther were as holy and as spirituall persones as any are or were in the kingdome of the bishop of Rome And Chrisostome a priest expounding this texte Let euery soule be subiecte to the higher powers sayeth yea if thow be an apostle an euangelist a prophet or what so euer thow art for this subiection destroieth not religion So that it can not be denyed but by this worde Soule is comprehended euery persone and none excepted Now touching this worde Power some wold haue it interpreted for all those persones that execute iustice be he kaiser king mayre Sherif constable borseholder or neuer so lowe and some wolde haue it to be interpreted only of kinges aÌd chiefest officers But it is here to be taken for the ministerie and autoritie that all officers of iustice doo execute and so it maie appeare by Chri stes owne wordes wher he saieth The kinges of the naciones rule ouer ⪠theÌ aÌd those that ex ercice thautoritie or power be called gracious Benefactours or well doers For as all meÌ and womeÌ that seme to lyue together in the ho ly ordinaunce of Matrimonie be not maÌ and wife for it maie be that the man hathe an other wife liuing or the wife other an husbande or that they came not together ⪠for the loue of God only and to auoide sinne but for sensualitie and to get riches and so thordinaunce it self is one thing and the persones that is the maÌ aÌd womon an other eueÌ so is the politike power or autoritie beiÌg thordinauÌce aÌd ⪠good gifte of God one thiÌg aÌd the êsone that executeth the same be he kiÌng or kaiser an other thing The ordinauÌce being godly the maÌ may be euil aÌd not of God nor come therto by God as the Prophet Osee saieth They haue made them a king and not through me a prince and not through my counsail and will Neither is that power and authoritie which kinges princes and other ministres of iustice exercice only called a power but also thauthoritie that paren tes haue ouer their children and maisters ouer their seruauntes is also called a power and neither be the parentes nor maisters the power it self but they be inistres and executours of the power being geuen vnto them by God Which also S. Paule in an other place plainly sheweth saieng to Titus Warne them to be subiecte to the principalities aÌd powers Which some interprete princes and powers to make a distinctioÌ betwene the minister and the Ministerie And it foloweth to obey thofficers so that alwaies the difference maie be perceaued So than if by this worde Soule is
christianes and bring them to the one and twentie Commissionares or to the bishoppes colehouse or whan he willed and commaunded them to destroye such as wold not denie Christ and folowe his procedinges worshipping idoles did they bring them to the fire aÌd stande about that they should not speake and to see that none should come nere theÌ to conforte and streinghten them in their faithe or whan they spake did they cleaue their headdes in pieces with their halbeardes or stoppe their mouthes with their billes No they confessed that in that themperour of heauen thalmi ghtie God and not theÌperour of the earthe a wicked maÌ and a rebelle against God was their emperour aÌd CaptaiÌ aÌd therin they wolde not obeie IuliaÌ nor doo that he commaunded in that behalfe And this answer bothe S. Ambrose and S. Augustine yea aÌd the papistes although they theÌ selues doo not so propounde and set furthe for a christeÌ doctrine aÌd a catholike exaÌple how christeÌ aÌd good subiectes shoulde behaue theÌ selues towarde wicked priÌces aÌd their wi cked coÌmaundemeÌtes that is in no wise to obeie theÌ but to leaue theÌ undone And as meÌ ought not to obeie their superiours that shall coÌmaunde theÌ to doo any thiÌg agaiÌst Goddes worde or the lawes of nature so maie they not doo that they shall coÌmauÌde theÌ coÌtrary to ciuile iustice or to the hurt of the hole state Nei ther will good priÌces atteÌpt or goo about any suche thing for it is the next waie to bring theÌ out of their seates and to make theÌ of kinges no kinges How can that head liue aÌd coÌtinewe wher the body is coÌsumed aÌd dissolued And how caÌ that body be lustie wher the sinowes the lawes are broken and iustice the marie that should nourishe it vtterly wasted and decaied Antiochus the thrid king of Siria wrote thus to all the cities of his dominion that if he did coÌ maunde any thing that should be contrary to the lawes they should not passe theron but that rather they should thinke it was stollen or forged without his knowlage considering that the prince or gouernour is nothing elles but the minister of the lawes And this same saieng of this most noble king semed to be so iuste and reasonable that it is taken for a com mon principle how subiectes should knowe whan they should doo that they be commaunded and whan they ought not Likewise a bishop of Rome called Alexander the third wrote to an Archebishop to doo a thing which semed to the Archebishop to be vnreasonable and contrary to the lawes the pope perceauing that tharbishop was offended with his writing and wolde not doo that he required desired him not to be offââ¦nded but that if ther were cause why he thought he should not do that he required he wolde aduertise him and he therwith wolde be satisfied This is a popes saieÌg which who is so hardy dardie to denie to be of lesse autoritie than a lawe yea not felowe but aboue Goddes worde Wher vpon this is a general rule that the pope is not to be obeied but in laufull and honest thinges And so by good Argument from the more to the lesse that princes being but foote stooles and stirrop holders to popes commaunding their subiectes that is not godly not iuste not laufull or hurtefull to their countrey ought not to be obeied but with standen For the subiectes ought not against nature to further their owne destructioÌ but to seke their owne saluacion not to maintene euil but to suppresse euil for not only the doers but also the consentours to euil shalbe punished saie bothe Goddes and mannes lawes And men ought to haue more respecte to their countrey than to their prince to the common wealthe than to any one persone For the countrey and common wealthe is a degree aboue the king Next vnto God men ought to loue their countrey and the hole common wealthe before any membre of it as kinges and princes be they neuer so great are but membres and common wealthes mai stande well ynough and floris he albeit ther be no kinges but contrary wise without a common wealthe ther can be no king Common wealthes and realmes may liue whan the head is cut of and may put on a newe head that is make them a newe gouernour whan they see their olde head seke to muche his owne will and not the wealthe of the hole body for the which he was only ordained And by that iustice and lawe that lately hathe ben excuted in Englande if it maie be called iustice and lawe it should appeare that the ministers of ciuile power doo somtimes commaunde that that the subiectes ought not to doo Whan the innocent Lady Iane contrary to her will yea by force with teares dropping downe her chekes suffred her self to be called Quene of Englandâ⦠yet ye see bicause she consented to that which was not by ciuile iustice laufull she aÌd her husbande for company suffred the paines of Traitours bothe headles buried in one pitte Whan the blessed maÌ of God Thomas Cranmer Archebishop of Cantorbury did what he might to resiste to subscribe to King Edwardes will wherby his two sisters the ladies Mary and Elizabeth should haue ben wrongfully disherited yet bicause he afterwarde to conteÌt the kinges minde and commaundement yea in dede to saue the innocent king from the uioleÌce of most wicked traiterous tirannes did subscribe vnto it against his will was it not laied vnto him by the wicked Iudge MorgaÌ whom God not long after plaged with taking awaie his wittes that was a foole before that he ought not to doo any thing unlaufull bi commaundemeÌt of any power And so he an innocent piked out among a great nombre of very euil doers to satisfie the lawe was condemned as a traitour before he suffred as a martir Were not the ymages aÌd Roodeloftes in Englande destroied by autoritie of ciuile power And dothe not Boner the Archbocher of londoÌ for all that force them that obeied the authoritie bicause he saieth it was not lauful to make theÌ vp agaiÌ at their owne charges But Boner thou that allow est nothing to be well done by what so euer autoritie it be done except it be laufull nor nothing to be laufull that is not agreing to thy Canon lawes I haue to saie to thee ⪠StaÌde stil a while whilest I rubbe the. Tell me plainly and face not out a lie as thou arte wont speake not one thing and thinke an other as thy nature is ones in thy life tell the truthe and shame thy maister the deuil If thou were the sonne of the earthe by thy fathers side and of an erraunt hoore by the mother and so a bastarde hy what autoritie saiest thou thy masse whan thy lawes suffre no bastardes to be priestes without dispensacion how comest thou to be a bishop whan thy lawes saie thou maiest be no priest How be thy iudgementes laufull whan thou by thy Canones maiest be no
hade God by the too but they hââ¦de the wolfe yea the deuil by the eares He first fortified the holdes and portes by the sea side aÌd in his absence as many times he was forced vpoÌ rebelliones in NormaÌdie to tetourne he made a CouÌsail of his owne couÌtrey meÌ aÌd made the Bishop of Baââ¦on his brother his lieutenauÌt ì EnglaÌde But whaÌ he was ones satled aÌd thought him self strong ynough to kepe the EnglishemeÌ vnder thaÌ Fare well all faire promises he begìneth to plaie Rex yea the deuil in dedc He spoiled the nobilitie of their goodes aÌd possessiones made theÌ slaues aÌd his owne slaues Lordes and vpoÌ the CoÌmoÌs he put woÌderfull taxes aÌd imposiciones He toke froÌ the people their weapones aÌd harnesse aÌd made a lawe that no maÌ should come out of his house after the bel roÌg which was at eight of the clo cke but to couer the fire aÌd to bedde Wherfore vntill this daie the bel that thaÌ ringeth is called Couerfiewe And thaÌ he built at NotinghaÌ lyncolne yorke aÌd hasting aÌd set in theÌ garisons of NormaÌdes And not coÌtented herewith he executed many wonderfull cruell thiges aÌd specially on the nobilitie aÌd suche as he sawe to be stowte meÌ som he caused to be murthred som their nosetrilles to be slitte and their handes cut of Happie was he that could flie out of the Realme he so spoiled yorke shire aÌd durhaÌ aÌd all the northe êtes that teÌ yeares together it laie waste aÌd vnhabited He could in nâ⦠wise abide the English nobilitie but vtter ly destroied theÌ And all this he did by the lawe of the deuil whiche they cal the lawe of armes The good lawes aÌd ustomes of EnglaÌd he cleane toke awaie and made his owne lustes his lawes aÌd put theÌ in his owne NormaÌde tongue that his freÌdes might alwaies haue thin terpretacion of theÌ and that he might catche the poore EnglishemaÌ whaÌ it pleased him aÌd wolde haue the lawes to be pleaded aÌd al thiÌges to be done in FreÌ che And he was not takeÌ to be the NormaÌdes freÌde nor no gentilman that could not speake frenche And therof cometh the olde êuerbe Iacke wold be a geÌ tilmaÌ but he caÌ no freÌche He remoued thenglishe bishoppes and placed NormaÌdes by the aide of the bishop of Rome He pulled downe townes villages and houses and put out the poore people to make him sportiÌg places priÌcely pleasures forestes êkes aÌd chaces O miserable EnglaÌde thââ¦t ones thus wast by a tiranne and outwarde enemies plaged But how muche more miserable shalt thou be by the warres that are most certain to come shortly ont hee God be mercifull vnto thee But me thinkes I heare your papistes bishoppes priestes friers and suche like AntichristiaÌ moÌ stres saie that these plages which haue fallen and shal come to England for they knowe they can not be a voided no they are occasioned aÌd holpeÌ forewarde by them haue growne for thinges done in king Henry and king Edwardes time for that their abominacion was disclosed their buries and deÌnes digged vp their monasteries throweÌ downe and the landes diuided aÌd solde to the laitie Ah hipocrites Ah subtil wolues ah viperous generacion Whan the foxe preacheth bewa re your geese Wher in scripture do they finde that any suche bely Goddes as they are ⪠should be maiÌtened No scriptur wold haue such marchauÌtes whipped out of the churche such buiers aÌd sellers of meÌs soules wo be vnto you hipocrites saieth Christ for ye swalo we vp the houses of the poore and miserable that is that which should be coÌuerted to the relief of the poore aÌd nedy aÌd that vnder preteÌse of loÌg praiers Wo be vnto you ye masking Mahoundes which goo froÌ place to place by sea and by lande to make a nouice of your owne ordre and whan ye haue him ye make him the childe of hel fire two folde more thaÌ your selfe I kno we you not saieth Christ awaie froÌ me ye workers of iniquitie It is only their God the bely that they seke to serue they nother passe on the God in heauen nor the deuil in hell so they maie haue wherwith to maintene them selues on earthe in their hooredome burgerie pride and al abominacion And this that I saie is not feined nor ymagined but euident in all mennes eies that will not be wilfully blinde Those that be desirous to be rulers in monasteries ab bottes and priours before they come to it they pine them selfe awaie with fasting weare heare and vse the rest of thiÌstrumeÌtes of hipocrisie for a while but whaÌ they haue ones caught the fishe they cast for they she we what they be plainly Who so great bely Goddes Who so great hooremongers Wher suche knauerie vsed I am ashamed to tell it In like maner plaie these Chaplaines of honour that seke for bishopriches all sauing one M. doctour WestoÌ the coÌmoÌ bull of dissembled virginitie and the boare of olde rusted wido whead who before haÌde shewth what he wilbe But as the worlde goeth his plaine dealing hathe not nor wil put hiÌ to any afterdeale Wher is suche an hooremoÌger yea worse thaÌ an hooremoÌger as this olde hipocrite Paule the fourthe now bishop of Rome Who so great a gluttoÌ Who so êwde aÌd ambicious Who so great a tiraÌne aÌd tormeÌtour Who so great a warriour And yet before he came to that highe seat of antichrist he wold seme a saint no religioÌ nor ordre of hipocrites was strait ynough for him He was a frier a monke a Capuccine an anchorite yea what was he not But ye see the marke these hipocrites sho ote at And I caÌ tel thee somwhat of mine owne know lage which maie not be denied for the autor is a man of good credeÌce bothe abrode aÌd at home with the gre atest aÌd meanest After the begiÌniÌg of the Quenes rei gne aÌd the sodain alteracioÌ of all thinges coÌtrary to othe aÌd êmise ther came one of mine ordre vnto me as I walked in a gardeiÌ aÌd weÌt about to êsuade me to iÌcline to the Quenes êcediÌges Plaie the wise maÌ saieth he aÌd doo as I aÌd other meÌ doo I haue knoweÌ thee of loÌg time to be a good felowe I warrauÌt thee thou shalt recouer thy losse aÌd liue in honour if thou wilt be ruled by reason And with that helept vp to clappe me on the sholder for onles he stode on tippe to he could not reache it Tushe saied he thou art a foole If the Turke ruled in EnglaÌd I wold frame mi self to liue accordiÌg I maie not nor wil tel you his name bicause I hope he wil ones remeÌbre hiÌself aÌd cal to God for grace But to put you somwhat froÌ musing I will tel you somwhat In king Henries time whaÌ Gardiner was called the beare he was called the ape What saied droÌkeÌ doctour WestoÌ in the middes of his cuppes for wine will disclose secretes if it be as well plied