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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04923	The appellation of Iohn Knoxe from the cruell and most iniust sentence pronounced against him by the false bishoppes and clergie of Scotland, with his supplication and exhortation to the nobilitie, estates, and co[m]munaltie of the same realme.	Knox, John, ca. 1514-1572.; Gilby, Anthony, ca. 1510-1585. An admonition to England and Scotland.; Kethe, William, d. 1608?	1558 (1558)	STC 15063; ESTC S106719	70,824	162

gall of crueltie the poisō of filthie fornicatiō flowing from head to foote the contempt of God and open defense of the Cake Idol by opē proclamatiō to be red in the Churches in the stead of goddes scriptures Thus was there no reformation but a deformation in the tyme of that tyrant and lecherous mōster The bore I grāte was busie wrooting ād digging in the earth ād all his pigges that folowed hym But they soght only for the pleasāt frutes that they winded with their longe snowtes And for their own bellies sake they wrooted vp many weeds but they turned the groūde so mīgling good ād badd togither swete and so wre medecine ād poyson they made Isay such cōfusiō of religiō and lawes that no good thing could grow but by great miracle vnder such Gardners And no meruail if it be rightly cōsidered for this bore raged against God against Deuill against Christ and against Antichrist as the fome that he cast owt against Luther the racing furth of the name of the Pope and yet alowīg his laws ād his murther of many Christian souldiours and of many papistes do clearly ād euidētly testifie vnto vs. Especially the burnīg of Barnes Ierome ād Garrat three faithful preachers of the trueth hāgīg the same day for maintaināce of the Pope Powel Abel and Fetherstone doth clearly paynt his beastlynes that he cared for no maner of religiō This mōstrous bore for al this must nedes be called the head of the Churche in paine of treason displacing Christ our onlie head who oght alone to haue this title Wherefore in this pointe o England ye were no better then the Romishe Antichrist who by the same title maketh hym selfe a God sitteth in mēnes cōsciences bānysheth the worde of God as did your king Hērie whome ye so magnifie For in his best time nothing was hard but the kings booke ād the kings ꝓcedings the kinges homelies in the Churches where goddes word should onely haue bene preached So made you your kīg a God beleuing nothīg but that the alowed But how he died I will not write for shame I will not name how he turned to his vomet I will not write your other wickednes of those times your murthers without measure adulteries and incestes of your kinge his Lordes aud cōmunes It greueth me to write those euils of my coūtrie saue onlie that I must nedes declare what frutes were foūde in the vineyarde after you promised to worke therin to moue you to repentance and to iustifie Godds iudgements how greuously so euer he shall plage you hereafter Wherefore I desire you to call to remēbrance your best state vnder king Edward when all men with generall cōs̄t promised to worke in the vineyarde and ye shall haue cause I doubte not to lamēt your wickednes that so contēned the voice of God for your owne lustes for your crueltie for your couetousnes that the name of God was by your vanities euill spoken of in other nations I will name no particulare thinges becaus I reuerence those tymes saue only the killing of both the kinges vncles and the prisonnement of Hoper for popishe garments God graunt you all repentant heartes for no order nor state did any part of his duetie in those dayes But to speak of the best whereof ye vse to boast your religion was but an English matyns patched furthe of the popes portesse many thinges were in your great booke supersticious ād foolishe all were driuen to a prescripte seruice lyke the papistes that they should thinke theyr dueties discharged if the nōbre were said of psalmes and chapters Finally there could no discipline be broght into the Churche nor correction of maners I will touche no further abuses yet willing and desiering you to consider thē in your heartes that knowing your negligence ye may bring furth frutes of repentance For this I admonishe you o ye people of England wheresoeuer you be scattered or placed that onles ye do right spedely repent of your former negligence it is not the Spanyardes only that ye haue to feare as roddes of goddes wrath but all other nations France Turkie and Denmarke yea all creatures shall be armed against you for the contempt of those tymes when your heauenlie father so mercifullie called you To what contempt was goddes worde and the admonition of his prophetes comme in all estates before God did stryke somme men are not ignorant The preachers them selues for the most part could fynd no fault in religion but that the Churche was poore and lacked liuing Trueth it is that the abbay lādes and other such reuenues as afore appertained to the papistical Churche were most wickedly and vngodly spent but yet many thinges would haue bene reformed before that the kitching had bene better ꝓuided for to our prelates in England It was moste euidēt that many of you vnder the cloke of religion serued your own bellies somme were so busie to heap benefice vpon benefice sōme to labour in parlamēt for purchesing of lands that the tyme was small which coulde be founde for the reformation of abuses and very litle which was spent vpon the feeding of your flockes I nede not now to examine particular crimes of preachers Only I say that the Ghospell was so lightly estemed that the most part of men thoght rather that God should bow and obey to theyr appetites then that they should be subiect to his holie commaundementes For the communes did continew in malice and rebellion in craft and subtiltie notwithstanding all lawes that could be deuised for reformation of abuses The merchants had their own soules to sell for gaines the gentlemen were becomme Nērods and Gyants and the nobilitie and coūsile would suffer no rebukes of Gods messēgers thogh theyr offenses were neuer so manifest Let those that preached in the court the lent before king Edward deceased speak theyr conscience and accuse me if I lie yea let a writing written by that miserable man then duke of Northumberland to master Harlow for that time Byshoppe of Harford be broght to lighte and it shall testifie that he ashamed not to say that the libertie of the preachers tonges would cause the counsile and nobilitie to ryse vppe against them for they could not suffer so to be intreated These were the frutes euen in the tyme of haruest a litle before the winter came And of the tyme of Marie what should I write England is now so miserable that no penne can paynt it It ceaseth to be in the nomber of children because it openly dispiteth God the father It hath cast of the trueth knowen and confessed and foloweth lies and errours which once it detested It buyldeth the buylding which it once destroyed ▪ it raiseth vp the idols which once were there confounded it murthereth the sainctes it mainteineth Baals prophetes by the cōmaundement of Iesabel Such are the euil husbandes that now haunte the vineyard so that this is true that our Sauiour Christ saieth The Lord hym selfe hath

knowen 4 But if either rashely they haue promoted any manifest wicked personne or yet ignorantly haue chosen suche a one as after declareth hī self vnworthie of regiment aboue the people of God and suche be all idolaters and cruel persecuters moste iustely may the same men depose and punishe hī that vnaduysedly before they did nominate appoint and electe MATTH VI. If the eye be single the whole body shalbe clere PSALME OF DAVID XCIIII turned in to metre by W. Kethe O Lorde sith vengeance doth to thee and to none els belonge Now showe thy self o Lorde oure God with spede reuenge oure wronge Arise thow great iudge of the worlde and haue at length regarde That as the prowde deserue and do thow wilt them so rewarde How longe o Lorde shall wicked men triumphe thy flock to slea Yea Lorde how longe For they triumphe as thog he who now but they How longe shall wicked doers speake their great disdaine we se Whose boastīg prowd doth seem to threat no speach but theirs to be O Lorde they smite thy people downe not sparinge yonge or olde Thine heritage they so torment as strange is to beholde The widdowe and the stranger both they murther cruelly The father lesse they put to death and cause they know none why And yet saye they tushe tushe the Lorde shall not beholde this dede Ne yet will Iacobs God reuolue the thinges by vs decreed But now take hede ye men vnwise amonge the folke that dwell Ye fooles Lsaye when will ye waye or vnderstand this well He that the eare did plante and place shall he be slowe to heare Or he that made the eye to see shall he not see most clere Or he that whipte the hethen folke and knolledge teacheth men To nurture such as went astraye shall he not punishe then The Lorde oure God who mā did frame his very thoghts doth knowe And that they are but vile and vaine to him is knowne also But blessed is that man o Lorde whom thou doest bringe in awe And teacheste him by this thy rodd to loue and feare thy lawe That patience thou mayste him geue in tyme of troubles great Vntill the pitt be digged vp th'ungodly for to eate For why the Lorde will neuer fayle his people whiche him loue Ne yet forsake his heritaunce whiche he doth still approue Till righteousnes to iudgement turne as it must be in dede And such as be full true in hearte to folowe it with spede Who now will vp and rise with me against this wycked bande Or who against these workers ill on my parte stowte will stande Yf that the Lorde had not me holpt Dowtelesse it had bene done To witt my soule in silence broght and so my foes had wonne But thogh my foote did swiftly slide Yet when I did it tell Thy mercie Lorde so helde me vp that I therewith not fell For in the heapes of sorrowes sharpe that did my hearte oppresse Thy comfortes were to me so greate they did my soule refreshe Wilte thow vaine man haue ought to do with that most wicked chaire That museth mischief as a lawe with out remorse or feare Against the soules of righteous men they all with spede conuent And there the giltlesse blood condemne with one most vile consent But my refuge is to the Lorde in all these daungers deepe And God the strength is of my truste who allwaies dothe me keepe He shall rewarde their wickednesse and in their wrathe them kill Yea them destroye shall God oure Lorde for he bothe can and will FINIS Euery mā oght to confesse and reuerēce goddes trueth Act. 4. Hebr. 10. 1 Cor. 3. Mat. 25. Iohn 3. Rom. 5 8. 2. Cor. 5. Rom. 6. Ephe. 4. 5 Ephe. 2. Mat. 10. Vaine religion or idolatrie A sentēce pronūced Appellation from the same The request of Iohn Knoxe The petition of Protestantes Deut. 17. The petitions of Iohn Knoxe Note well Answer 1. to obiections 2 NOTE The appellation is iust and lawfull Goddes m●ssin may appeall from uniust sentences and ciuile powers are bound to admit them Ier. 26. Aduert The princes did absolue the Prophet whome the preests had condēned Deute 17 The meanyng of these wordes I amin your handes c. Deut. 17. Ierem. 1. Deu. 1. 10 The causes of his appellation and why he oght to haue bene defended Ierem. 38. Iust cause of appellation Act. 22. 〈…〉 25. Act. 25. why Paule wold admytt none of the Leuiticall ordre to iudge in his cause Vpō what reasons the appellation of Paule was grounded The cause is to be regarded and not the person Ierem. 2. Ierem. 1. Esa. 56. Act. 3. 4. Tim. 4. Iude 1. 2. Pet. 2. Let the cause be noted Answer to an obiection or dout The petitiō of Iohn Knoxe The singular honours which Magistrats receaue of God oght to moue them with all diligēce to promote his religiō The dueties of Magistrats Rom. 13. In what pointes be Powers bounde to theyre subiestes Rom. 13. Let the similitude be noted It is not inough that rulars oppresse not theyre subiects The offer of Iohn knoxe and his accusation intended against the papisticall Bysshoppes Esaie 1. Ierem. 23. 27. Ezech. 13. Hosa 4. NOTE Yf powers prouide not for instructiō of theyre subiects they do neuer rule aboue them for theyre profit what Satan hath obtained of the blind world The matters and reformatiō of religion appertaine to the care of the ciuile power Exod. 21. 24. 25 c. Note Exod. 28. The factes of Godlie kings are an interpretation of the law and declaration of theyre power 2. Paral. 14. 17. Note 2. Paralip 29. Aduert that the kinge taketh vpon him to cōmand the preestes 2. Pa. 30. NOTE 2. par 34. 2. Reg. 23. The king commaunded the preestes 2. Par. 32. The factes of the godlie kings in Iuda do appertain to the powers among the gentiles professing Christ Epist. 50. Aduert Note well Augustines words Aduert the mynd of Augustine In two sortes oght kinges to serue God O that the worlde should vnderstand NOTE Esaie 49. An answer to the second obiection Ieremie 38 Ierem. 39 Deut. 12. Deut. 23. 27. Idolatrie oght to be punished without respect of person If anie estate might haue claimed priuiledge it was the prophetes 1. Sam. 3. 1. Sam. 9. 15. 1. Reg. 22 1. Reg. 21. 2. Reg. 8. 2. Par. 15. Deut. 13. why euerie man in Israel was bo●●●d to obey goddes co●maundement Deut. 28. and 30. Deut. 7. Godds iudgements to the carnall man appear rigorous For the idolatrie of a smale number is goddes wrath kindled against the multitude not punishing the offēdours EZech. 9. Ezech. 8. and 9. NOTE An answer to an obiection why no law was executed against the Gentiles being Idolaters Ephe. 2. The especiall honour which God requireth of his people 1. Sam. 15. Exod. 34. God is not auctour of anie priuiledge graunted to papistical bishoppes that they be exempted from the power of the ciuile sword Exod. 32. The dignitie of Aarō did not exempt him from iudgemēt 1. Regū 2. 1 Sam. 3. Note well Gal. 4. 1. Tim. 3. Mat. 17. 1. Pet. 2. Act. 4. and 5. Rom. 13. Chrysostome vpō the 13. to the Rom. Let Papistes answer Chrysostome Lett theyr owne histories witnesse The mouthe of the beast speakinge great thinges Distin. 9. quest 3. Theyre lawes do witnesse Dist. 19. Cap. de translatione titul 7. Distinct. 40. Note the equitie of this commaundement The matter is more then euident whosoeuer mētaineth the priuiledges of Papists shall drīk the cupp of gods vēgeance with them Deu. 28. Leuit. 26. Esa. 27. 30. Lett Englād and Scotland both aduert God calleth to repentance before he strike in his hote displeasure Papistes had no force yf Princes did not mentain them Act. 2. No true seruant of God may communicate with the papistical religion An answer to the old obiection that an heretik oght not to be hard 1. Reg. 18. Tuching councils and doctours In prologo Retract Eze. 33. Mat. 24 26. Dani. 12 Mat. 25. Petition Answer to an obiection Lactanti Firmian Tertuliā Cyprian Iohn 5. 7. Actes 17. 2. Pet. 1. 1. Iohn 4. Iohn 3. why Papistes will not dispute of the ground of theyr religion Mahomet and the Pope do agree NOTE Reformation of religion belongeth to all that hope for life euerlastinge Rom. 1. The subiect is no lesse boūd to beleue in Christ then is the kinge Galat. 3. Abac. 2. Marc. 16. Iohn 3. Wherin all man is equal Rom. 5. Isa. 53. Iohn 3. 5. Exod. 30. Exod. 30. Exod. 19. The presence of God represented in the tabernacle The presence of God represented in the taber nacle Hebr. 9. Isaie 8. Act. 3. Mat. 28. The spiritual tabernacle and signes of Christes presence with vs. NOTE 1 Par. 29. 2. Para. 3. 4. 5. 2. Para. 29. 30. 35. Mat. 17. Note The offer of Iohn Knoxe to his natiue realme what he requireth An answer to two questions Subiectes may lawfully require true preachers of theyr rulers Ioan. 21. Act. 20. Thinges that may draw men back from the synceritie of Christes euangil Rom. 1. Note Princes and Byshoppes are a lyke criminal How subiectes offend with theyr Princes Gen. 7. 19. Iosephus Aegesippus why all perished in the flood in Sodom and Gomorrha what subiectes shall God punishe with theyre Princes Deu. 28. Esa. 3. Deut. 28 I suppose they payed litle Kinge Henry his boke against Luther is noted Mat. 25. Mat. 3. Reuel 21. Iosu. 24.