The theatre of Gods judgements wherein is represented the admirable justice of God against all notorious sinners ... / collected out of sacred, ecclesiasticall, and pagan histories by two most reverend doctors in divinity, Thomas Beard ... and Tho. Taylor ...

CHAP. XXXVIII. Of the excessive burdenings of the Comminalty.

AS it is a just and approved thing before God, to do ho∣nour and reverence to Kings and Princes, and to be subject under them in all obedience; so it is a reason∣able and allowable duty to pay such tributes and sub∣sidies (whereby their great charges and honourable estate may be maintained) as by right or equity are due unto them: and this is also commanded by our Saviour Christ in expresse words, when he saith, Give unto Caesar that which is Caesars. And by the Apostle Paul more expresly, Pay tributes, render unto * 1.1 all men their due: tribute to whom tribute belongeth, and custom to whom custom: Marke how he saith, Give unto all men their due: and therein observe, that Kings and Princes ought of their good and just disposition to be content with their due, and not seek to load and overcharge their subjects with un∣necessary exactions, but to desire to see them rather rich and wealthy, than poor and needy; for thereby commeth no profit unto themselves. Fur∣ther it is most unlawfull for them to exact that above measure upon their Commons, which being in mediocrity is not condemned: I say it is un∣lawfull both by the law of God and man (the Law of God and man is tearmed all that which both God and man allow and agree upon, and which a man with a safe conscience may put in practise:) for the former we can have no other schoolmaster nor instruction, save the holy Scripture, where∣in God hath manifested his will unto us concerning this very matter; as in Deuteronomy the eighteenth, speaking of the office and duty of a King, he forbiddeth them to be hoorders up of gold and siluer, and espousers of many wives, and lovers of pride: signifying thereby, that they ought to contain themselves within the bounds of modesty and temperance, and not give the raines to their owne affections, nor heape up great treasures to their peoples detriment, nor to delight in war, nor to be too much subject to their owne pleasures: all which things are meanes of unmeasurable ex∣pence: so that if it be not allowable to muster together multitudes of goods, for the danger and mischief that ensueth thereof, as it appeareth out of this place; then surely it is much lesse lawfull to levy excessive taxes of the people; for the one of these cannot be without the other: and thus for the Law of God it is clear, that by it authority is not committed unto them, to surcharge, and as it were trample downe their poor subjects, by unmeasurable and unsupportable impositions.

As for that which the Prophet Samuel in the Name of God giveth no∣tice to the Israelites of, touching the right of a King; wherein he seemeth to allow him the disposition of the goods and persons of his subjects: I an∣swer first, That God being an immoveable Truth, cannot contradict him∣selfe by commanding and forbidding the same thing; and secondly, that the word of the Text in the Originall signifieth nothing else but a custome or fashion, as it appeareth by the 1 Sam. 11. 13. besides, the speech that the Prophet useth, importeth not a commandment, but an advertisement

of the subjection, whereunto the people were about to thrust themselves, by desiring a King after the manner of other Nations, whose customes amongst them was to exercise authority and dominion as well over their goods as their persons: for which cause God would have them forewarned, that they might know how vile a yoak they put their owneneckes under, and what grievous and troublesome servitude they undertook, from the which they could no wayes be delivered, no though they de••••••ed it with teares.

Furthermore, that a King in Israel had no power (in right and eq••ity) to take away the possessions of any of his subjects, and appropriate it to him∣selfe, it appeareth by Naboaths refusall no King Achab, to give him his * 1.2 vineyard, though he requested it (as it may seem) upon very reasonable conditions, either for his money, or for exchange, so that a man would thinke he ought not to have denied him: howbeit his desire being thus crossed, he could not mend himselfe by his authority, but fell to vexe and grieve himselfe, and to champe upon his owne bit, untill by the wicked and detestable complot of Iezable, poor Naboath was falsely accused, un∣justly condemned, and cruelly murdered; and then he put in possession of his vineyard: which murder (doubtlesse) she would never have attempted, nor yet Naboath ever have refused to yeeld his vineyard, if by any pretence of Law they could have laid claim unto it: but Naboath knowing that it * 1.3 was contrary to Gods Ordinance, for him to part with his patrimony (which he ought most carefully to preserve) would not consent to sell over his vineyard, neither for love nor money, nor other recompence: and herein he did but his duty, approved by the holy Scripture. Now how odious a thing before God the oppression of poor people is, it is mani∣fest by his owne words in the Prophesie of Ezechiel, where he saith, Let it suffice, O Princes of Israel, learn off cruelty and oppression, and execute judge∣ment * 1.4 and justice: take away your exactions from my people, and cease to thrust them from their goods and heritages. Now concerning the law of man, which all men agree unto, because it is grounded upon reason and equity, we finde no permission given to Kings to use the goods of other men at their plea∣sures; for that was far from equity: neither was there any such liberty bestowed upon them, by those that first in the beginning exalted them to that degree of dignity: but rather (as divers worthy Authours avouch) their owne vertues and good behaviour which woon them credit amongst the better sort, installed them first unto that honour. And truely there is * 1.5 nothing more rightfull and justin mans society, than that every one should possesse and enjoy that which is his owne in peace and quietnesse, without disturbance or violence; in which respect also, rules of justice are esta∣blished, called lawes, which no good Kings will ever seek to stand against. They are indeed Lords of the earth, a•• some say, and truly; but so, that their Lordships stretch no further than right, and passe not the rule of equity: and notwithstanding, the propriety of goods and possessions re∣maineth untouched. To Kings (saith So••••ca) pertaineth the soveraignty over all things, but to private men the propriety. * 1.6

Tiberius Caesar being solicited by the Governours of the Provinces, to lay heavier tributes, and levy larger subsidies from his people, made (though a Painim) this notable answer, That a good shepherd ought to shear his sheep, not to flea them. Saint Lewis, that good King, amongst all

his other wife and vertuous exhortations which he gave to his son before his death, this was none of the least nor last; That he should never crave any taxe or subsidie of his subjects, but upon urgent necessity, and very just * 1.7 cause; and that if he did otherwise, he should not be reputed for a King, but for a tyran.

Notes

• * 1.1

  Mat. 22. 21. Rom. 1••. 7.
• * 1.2

  1 Kings 12.
• * 1.3

  Numb. 36. 9.
• * 1.4

  Chap. 45. 9.
• * 1.5

  Cic. lib. 3. de legibus. Aug. de Civit. Dei, lib. 4. ca. 6.
• * 1.6

  Lib. 7. c. 4. & 5. de beneficiis.
• * 1.7

  Nic. Gil.