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
few yeres in Englande alone do witnesse and returne to the Apostels Peter and Iohn to examine what answere they framed to these men of auctoritie and Rulers gathered to gether of all sortes as you haue harde as wel of the Cleargie as of the Laitie of suche as thē had the onlie gouernement of Ierusalem vnder the Romayns to whom they were then tributaries which charge and threatning of the whole Concil done with so great aduisement and consultation oght not lightlie to be estemed especiallie of the seruantes of God and their subiects as the Apostels then were They were charged and threatned to preache no more in the Name of Christe crucified An heauy commandement doutlesse to Peter and Iohn especiallie if it might haue taken place seing it was all together contrarie to their vocation and charge geuen vnto them by their maister Christ to preache his Gospell throughout all the worlde and to begyn at Ierusalem for which cause they were called and chosen from amongest all others and had bene of longe tyme instructed of their maister Christ in the knowledge of all his holie Scriptures ād replenished with wonderful giftes of the holie Goste to cure all deseases to cast out diuels to drinke poyson to tread vpon serpentes and to distribute the holye Spirit and all those to be as it were seales and cōfirmatiōs of their doctrine whiche all had bene to no porpose yf this commandement and threatninge of the Magistrats shuld haue bene obeyed the Apostels yelded to their auctoritie Then the foundation of the Churche shuld haue ben shaken and the whole assemble discouraged for the two Chief Captayns gyuinge ouer who durste haue presumed further And truelie if the Apostels at that tyme had bene no further instructed then the moste parte of men are in these our dayes and especiallie haue bene and yet be in our miserable countrie of Englande they would haue bene in great perplexitie and sore afrayde to haue made this or the like answere sayng Iudge you whither it be lawful before God to obeye you rather then God For the moste parte of men yea and of those whiche haue bene both learned and godlie and haue geuen worthie testymonie of their profession to the glorie of God haue thoght and taught by the permission of God for our synnes that it was not lawful in anie case to resist and disobeye the superior powers but rather to laye downe their heades and submitte them selues to all kindes of punishmentes and tyrannye thinkinge them selues sufficientlie discharged before God of their vocation and duetie hauing onlie the commandement of the superiour power to the contrarie were it neuer so vngodlie ād cleāe againste all natural reason wherby manye hauinge commandement to preache no more Iesus christ to the people without anie trouble of conscience haue keapt silence and thought thē selues sufficientlie discharged nether cōsidering that they were made stewards of Godes holye mysteries and that not at the appointment of man or for them selues but by the ordināce of our Sauiour Christ Iesus and to be faithful distributers to others Nether yet markinge this present answere of Peter and Iohn whom they might safely haue folowed with better assurance who in suche case haue lefte this lesson for all men rather to obaye God then mā Others hearinge the Name of God blasphemed by the false doctrine of the wicked and shaueling priestes durste not once open their mouthes to speak one worde in their maisters behalff and his infallible truethe but stopt theyr mouthes as dōme dogges ād durste not barke against the rauenīge wolff when they knew and saw him cōming Many not minding to obiecte them selues to anie daunger regardinge more their owne safetie then the preseruatiō of their flocke wolde not abide the wilde beaste commyng but moste shamefullie fledde before the daunger came shewing them selues playne hirelings and no true pastores leauinge the selie shepe of God to be deuoured and that because they had entred in to the folde before to feede of the flocke to eate the fleshe and deuoure the people of God as bread rather then to do their dueties But all these and suche like are here condemned and conuicted of euel which fearing man more then God gaue eare and obedience to man rather then to God Wherof besides the iuste shame that came vpon them selues and the displeasure of God powred generally vpon all for as muche as we all were betrayers of our maister thoghe not all a like iust occasion of offence and of like disobediēce to God was ministred to all sorts of men of what vocation so euer they were For when they sawe the teachers and leaders of others to set vp obedience of man rather then of God and the same confirmed by their owne example those whiche knewe no other thoght it their parte to do the like also in their vocation and office And suche as were playne enimies to God the wicked papistes or dissolute persons laughed in their sleues seing bothe them and their wicked proceadings therby promoted and furthered Where as to defend their kyngdome of darckenes ambitiō and idle belies there is no kyng so godly no contrey so peaceable nor no kyngdome so stronge which through their deuilishe entreprises and wicked persuasions they haue not studyed vtterly to subuert and destroy As the example of that desperat Moncke who to poison king Iohn wittingly and willingly poysoned him self O malicious deuil Likewise the oration of that moste traiterous and pestilent Cardinal Pole doth yet witenes to all the papists shame and confusion wherin he goeth about to perswade the wicked Emperour rather to tourne his power ād armie agaīst Kynge Hēry the eight ād Englād this doggs owne cōtrey thē against the infidels Turckes and Sarracenes blasphemouslie termīg the worde of God ād Gospel of saluation to be the Turckesh sede O impudēt mouth ô blasphemous beast which saist in thi heart Ther is no God And yet to all your shame ād vtter destructiō of your cōtrie you haue receaued him as a God whome before in your lawful kyngs dayes you moste iustely condemned as a traitour and very sonne of Antichrist The Counsellers whose office is to brydle the affectiōs of their Princes ād Gouuernours in geuīg such counsele as might promote the glorie of God ād the welthe of their cōtrie by this persuasion of obediēce haue hitherto sought and yet apearinglie do how to accōplishe and satisfie the vngodly lustes of their vngodlie ād vnlawful Gouernesse wicked Iesabel who for our synnes contrarie to nature and the manyfeste worde of God is suffred to raigne ouer vs in Goddes furie ād haue therby moste wickedlie betrayed Christe their countrie and thē selues so muche as lieth in thē to become slaues to a strange and foren nation the prowde Spaniards The Nobles also which thoghe vnworthilie wil be so called hearing no other preaching but that they must obeye their
worshippinge his calues in Dan and Bethel Then shuld that cruell butcher Doeg in killinge Ahimalech with LXXXV Priests or Leuites and the whole towne of Nob at the commandement of vngodlie kinge Saul haue bene preferred to the reste of all his seruantes and souldiars And the souldiars also of cruell Herode shuld be blamelesse in murtherīg ād sheading the bloude of so many infantes in Bethlehem at Herods commandement Then shulde the wicked Iewes be gyltlesse of Christes deathe ād his Prophets whom they consented to murther by the parsuasion of their Rulers And the counterfayte Christians this day which euerie where but especiallie in our miserable countrie imprison famishe murther hange and burne their owne countriemen and deare children of God at the commandement of furious Iesabel and her false Priestes and Prophetes the blouddie Bisshopps and shauelynges shulde be giltlesse in all their doinges But all these doth God who is a Ielious ād righteous God and cannot abide his honor to be geuen to any other nor suffer the bloude of the innocent longe to crie vnto him for vengeance condemne as blasphemers idolatres and cruell murtherers which saithe Thou shalt haue no other Goddes but me Thou shalt not kill And if God dothe make this disobedience as thou mayst playnely see what commandement of man can aulter his sentence before whom there is no obedience in euil thinges Yea if the whole multitude from the hiest to the lowest wolde agree and consent to do euel yet muste not thou followe them saith the Lorde For if thou do notwithstanding the commandement of thy Prince or example of all others thou art with them a rebell and a rebell agaynst thy Lorde and God from whose wrathe and heauie indignation no man can defende thee in the dreadfull daie of his visitacion which is at hande CHAP. VI. How it is not inough to denye wicked commandemēts of all kinde of Rulers except we withstand them also euery man accordinge to his vocation in doing the contrary AS by this answere afore mentioned we haue bene taught not to geue place to the vnlawfull commandemētes of Magistrates in what auctoritie so euer they be because it is nothing but rebellion in the iudgement of God euen so may we learne by the same answere and example of the Apostles how God requiereth more at our handes that is to withstande their preceptes in doing the contrary euery man accordinge to his office and estate wherin God hathe placed him For as man thinketh him self not fullie obeyed when we abstayne from those thinges which he forbiddeth except moreouer we do the contrary which he commandeth euenso may we muche more thinke that God is not fullie obeyed when we will not do the vngodlie commandements of men except also we applye our selues with all diligence to do the contrary So did Peter and Iohn make answere denying to do as they were comaunded by the Magistrates And as they denyed in wordes so did they ād the rest of the Apostles in effecte as the course of the historie doth witnesse Who went all to gether to the Temple after they were dimissed and preached openlie in the face of all the people Iesus Christe crucified not with standing all the afore named threatnynges and menacinges yea afterwarde when they had bene imprisoned and then by the Angel of God deliuered and whipped moste vilely as if they had bene slaues yet were they nothing therby discouraged but continued in one mynde and answere sayng as they did before with one voyce and consent God muste be obeyed before man and boldlie preached their maister Christ contemning all displeasures which they for his Names sake sustened remembring well his sure and confortable promesses who said Blessed are you when men reuile you and sklander you and speake all euill againste you lying for my sake be glad and reioce for greate is your rewarde in the kingdome of heauen For so did they persecute the prophetes before you Thus see we thē how the trueth of this doctrine is not proued onely by the firste examination of Peter and Iohn but also confirmed the second tyme by the rest of all the Apostels agreeinge therin and suffringe vile scourginge for the same not onely boldlie affirminge it in the presence of all the Magistrates at Ierusalem but as constantly approuinge it in their doinges when contrarie to their commandemētes they ceased not more diligentlye to publishe the doctrine of saluation reioysinge and praysinge God who had made them worthie to suffer for his Sōnes sake their Lorde and maister O worthy and manful souldiars O moste trustie and payneful seruantes neither feringe the prowde lokes and malitious threatninges of the whole Senate and power of Ierusalem nor shrinking in their office for all their cruel punishments But the more they were forbidden and the oftener they were punished the stouter stronger and mightier were they to fight against their enemes with the spiritual sworde wherwith they were charged in their maisters quarel beinge assured allwayes of this that he who gaue thē auctoritie to preach woulde geue thē strengh also for the performance therof as he had promesed ▪ sayinge I will be with you to the end of the worlde And he beinge with thē as the Apostle saithe what should they care who were against them A worthie example ād mirour for all such to beholde as are called of God to be his messengers and disposers of his holie mysteries how faithful they oght to be in the distribution of the same omitting no maner of occasions obeying no contrarie commandements nor fearing the cruel threatninges of men God hath geuen them the charge of moste pretious iewels and inestimable riches not to be hid in a corner or retayned with them selues but rather as the Apostle exhorteth to styrre vp the gyfte of God which is in them and not to neglect it to preache the worde of God and to be instant in season and out of season to conuince reproue and exhorte with all softnesse and learning For this is that sharpe and two edged sworde wherewith God hath not onely armed them agaynste their enimies but to fight also manfullie for others agaynst all powers worldly and spiritual with this mightie and spiritual sworde the worde of God For otherwise if Christe him self had ceased to preache his Fathers will for which cause partly he was sent in to the worlde for feare of threatninges conspiracies commandements and punishments of men where had bene this comfortable doctrine of saluation When shulde he haue suffred death for our redemption and delyuerance How shuld the Apostles and all other faithfull martyrs which by their deathes in all ages haue geuen glorie to Christ haue left behinde them so worthie monumentes and comfortable writinges besides the notable examples of constancie in sealinge vp their doctrine with the sheading of their bloud if they had yealded or shronke in executinge their office
by the cruel officiers of wicked Antiochus which had spoyled their TeÌ„pel rased their waules murthered their brethern and set vp idolatrie in so muche as all for the most parte applied them selues to their wicked parsuations that he with the residue shulde forsake the Lawes and sacrifices of their God to worshipp strange Goddes he made answere to the officer of Antiochus the kinge which would to God our Noble men had perfetly learned That thoghe all Nations apparteyning to kinge Antiochus shulde obeye him so that euery man would declyne from the Lawes of his countrie yet I saieth he my children and brethern wil stand in the conuenant of our fathers c. Which thing he performe din dede to the glorie of God to his owne saluation and comforte of his brethern and countrie for euer And euen at the self same tyme he slewe not onely a Iewe one of his owne brethern which came to sacrifice in his presence at the alter Modim according to the prescript of Antiochus but killed also the kiÌ„ges officer that coÌ„pelled him therto and afterwarde distroyed the altar aÌ„d folowed the Lawe of God with a zeale as did Phinees Matathias had then a litle power amongest his brethern but nothing to defende him self agaynst the kinge and also being charged with children and kinsfolk which semed to be all his power woulde nether pollute him self nor suffer theÌ„ to be polluted with wicked idolatrie nor couÌ„seles to be oppressed with tyrannie And yet we reade of no auctoritie or office he had to excuse him by but onelie this one thing which was comon to all other of his natioÌ„ the Lawes of their countrie and couenant of their fathers Which cause he thoght sufficieÌ„t to discharge his coÌ„science before God and to approue his doings For as muche as God had commanded him not onely to denie to do the commandement of the cruell tyrant Antiochus vnder whoÌ„ all Ierusalem then was by conqueste but manfully to professe him and his as open aduersaries to his Lawes and to resiste idolatrie by force in killing the idolatrer and the kinges seruant by whom he was compelled and in subuerting the altar where vpoÌ„ the idolatrous sacrifice shuld haue bene done Which was as you see manifeste resisting of the superior power being but maÌ„ to the intent he might shewe true obedience to his Lorde and God iÌ„n defending and maynteyning his Lawes which he calleth the couenant of their fathers yea and with the temporal sworde to the vttermost of his power TheÌ„ if Matathias herein did discharge his conscieÌ„ce before God and man in resisting by temporal power the kinge his commandements and officiers it is not onely the office of Apostles aÌ„d preachers to resist but the dewtie likewise of all others according to their estate and vocation But you will say perchance that this boke of the Macabees is not of sufficient auctoririe to persuade your consciences in the like case because it is not reputed to be amongest those bokes which are autentique and named Canonical Trueth it is but that thou which art in like and better estate because of thy power and auctoritie wherewith thou art as wel charged before God as kinge or Emperour mayst and shuldest with a safe conscience folowe this worthie example it is moste true and certayne For the facte of Mattathias dependeth not vpon the auctoritie of the boke wherin it is conteyned but vpon the worde of God whervpon it was grownded For hathe he done anie otherwise in his vocation then the Apostles did in theirs Did not they say that God is to be obeyed rather then man And so sayed Mattathias and muche more playner that thoghe all nations woulde obeye Antiochus yet he and so many as he coulde procure shulde obeye the true God and his Lawes And like as the Apostles according to their answer openlie and playnly in fight of the people did vse the spiritual sworde manfully fighting agaynst all rebellion of man in Goddes cause so did Mattathias vse the temporall sworde according to his power moued by the same reason agaynst idolatrie and oppression which is manifeste rebellion agaynst God Yea and if their were nether example nor Scripture to proue his facte yet would verie natural reason compel euery man to alowe the same as moste Godlie And that therin he did nothing but his duetie which thing was approued in the iudgement of that age and as a lawful facte and monument wryte and left to be red and practised of all posteritie the Lawe of nature so directing their iudgments But to put you out of all doute we will confirme it with an other testimonie most surely auctorised and the very same in effect of that renowmed and worthie Capitayne Iosua the sonne of Nun whome God him self had chosen to succede Moyses in the gouernement and leading of the people of Israel who after he had declared the benefites of God done vnto them from the tyme that he had chosen them to be his people namelie to Abraham whom he called from idolatrie to Isaac and Iacob and to the rest of the people their posteritie in deliuering them out of Egypt preseruinge them in the wildernesse and geuing to them his Lawes spake these wordes to the Elders aÌ„d all the multitude sayng Now therfore feare ye the Lord serue him vnfaynedlie and faithfullie take away the Goddes which your fathers worshipped beyonde the Riuer and in Egypte and serue the Lorde But yf you wil not serue the Lorde chose vnto you this day whom you will serue â–ª whither ye wil serue the Goddes beyonde the Riuer or the Gods of the Amorites in whose lande ye dwele As for me and my familie we will serue the Lorde answering as did Matathias And this spake he in his later dayes to admonishe them afore hande not to incline to idolatrie and to neglecte the Lawes of God which is the cause of all euill and gapp to all mischiff Which sayng of Iosua the true seruaÌ„t of God seemed so Godlie in the sight of all the people that all were compelled with a uehemencie of spirite to say God forbid that we shulde forsake the Lorde to serue strange Goddes For the Lorde our God him self broght vs out of Egypt and from the house of bondage What wilt thou more to proue this facte of Mattathias aÌ„d therbie thy duetie also whither thou be of the Seniors of the people or of the multitude Here is thy confession if thou be of God Yf all men would serue strange Godds yet will I and my familie serue the liuinge Lorde And agayne God forbid that we shulde leaue the obedience of our God by whome we are created redeâ—â—d and saued to serue strange Goddes And how caneste thou say that thou seruest God thy Lorde except thou vse all suche means as he hath geuen to thee in defence of his glorie beit counsel learning auctoritie power in bodie or in soule All muste serue the Lorde when he
godlie Rulers and such as rule according to their office For to seruantes he writeth on this wise Seruantes obeye your Maisters with all feare not onely if they be good and curteous but also thogh they be frowarde for so the greke worde dothe signifie a cōbrous frowarde or a persone harde to please and selfe willy Wherof they will conclude that Peter commandeth obedience to all kinde of persones good and bad what so euer they commande must be done and why because he so chargeth seruants to obey their maisters Neuertheles this is to be obserued in reading the wordes of Peter as also in all the holy Scriptures that we must so take them as they agree with him self and not agaynst him For the Spirit of God changeth not his meaning but what he saithe once he saythe for euer Saint Peter here seemeth to preuent the obiection which seruantes desierous of libertie might haue obiected being willed to obey their Maisters as thoghe he would saye I am not ignorant that there are many Maisters troblesome frowarde and importune ouer you which are not so gentle and curteous towardes you as becomethe them well that is their faut and infirmitie which you must for Christes sake whom you professe patiently sustayne and beare For thogh your Maisters be roughe or frowarde he saith not wicked and vngodly that is no cause why ye shuld not faithfully serue them for the tyme of your seruitude so longe as they will nothing of you but that which is good and godlie Then the mynde of S. Peter is that the shreudnesse or frowardnes of Maisters is no lawful or iust occasion why the seruantes shulde be disobediēt And as this is the verie meaning of the Apostle in that place so is it not like that he would write contrarie to him self when he sayed God oght rather to be obeyed then man Nether can he be iudged contrary to the Apostle Paul who bindeth vp all lawful obediēce whith this knot In the Lorde speaking vnto childrē ād exhortyng thē to obeye their fathers mothers But how In the Lorde saith he And why For that is iust Then if Paule charge not children with further obedience to their parentes then in the Lorde to whom principallie they are by Gods commandement and nature bounde will Peter bynde seruantes to their Maisters anie further thē in the Lorde And if it be iuste obedience onlie which is in the Lorde can ther be any lawful obediēce agaynst him either of childrē towardes ther parētes seruātes towardes their Maisters or subiectes towardes their Rulers or Magistrates No God is the first and principal Father Maister ād Lorde to whō firste obedience muste be geuen as he doth demāde and to others in him and for him onely as we were taught at the beginning And that S. Peter had onely respecte to the rough condicions of Maisters and not to their vnlawful commandement agaynst God and their conscience which they are bownde to do for no mans pleasure the wordes do playnelie witnesse For this is thākes worthye saithe he if a man for conscience towardes God indure grief suffring wongfully For what prayse is it if when ye be buffeted for your faults ye take it patientlye c. Then ye see the meanyng of S. Peter is not to make vs subiecte to anie euill or vngodlie commādementes but to persuade all seruantes not to cast of their duetie during the tyme of their seruitude notwithstāding they be roughlie dealt with all of their Maisters which thing is not spoken here of S. Peter to incourage or mayntayne frowarde Masters in their frowardnes nor yet to forbid the seruantes which feare God to seke after lawful remedie at the hādes of superior powers who for that cause are ordeyned to see iustice administred to all sortes of mē as well to seruantes as others but that they shulde not thīke the sharpnesse of their Maisters to be a cause sufficiēt to free them from doing their duetie vpō the othér parte In like case may we conclude of Princes ād Magistrats thogh they be rough and frowarde yea thoghe before God they are wicked vngodlie and reprobate persons as was Saule yet so longe as their wikednesse brasteth not out manifestly agaynst God ād his Lawes but outwardly will see them obserued and kept of others punishing the transgressors and defending the innocent so longe are we bounde to render vnto such obedience as to euill and roughe Maisters because we may not take Gods office in hande to iudge of the harte any farther then their outwarde deedes do geue manifest testimony Otherwise if without feare they transgresse Gods Lawes them selues and cōmande others to do the like then haue they lost that honor and obedience which otherwise their subiectes did owe vnto them and oght no more to be taken for Magistrates but punished as priuate trāsgressors as after I haue promised to proue Here vnto they adde the saying of our Sauiour Iesus Christe to Peter which bad him put vp his sworde after he had strickē the seruāt of the high Priest and cut of his eare not mynding by the sworde to make resistance Wherevpon they gather that althogh it be lawful in doctrine and preaching for the seruants of God to withstād and reproue the enimies as Christ him self and his Apostles did yet it is not permitted to do the same by anie outwarde or bodely force For thē as Christ answered he might haue obtayend of his Father 12. Legions of Angels for his defence To this we shall sone answere if we consider who spake this to whom and for what cause it was spokē Which circumstances well waied geue a great light to all like facts and sayinges First we must diligently consider the office of our Sauiour Iesus Christe which as it was in all poyntes spirituall aswell concerning his kingdome which he himself affirmeth not to be of this worlde as his Priesthod and Prophecie euen so for his owne parte coulde he vse no temporal force or power for the accompleshment of the same because he denieth that he either came to raigne in this worlde or ells to be a iudge therin as he answered the man which would haue had him to comande his brother to deuide the landes bewixt them sayng Man who made me a iudge or deuider ouer you And being demanded to geue iudgment agaynst the woman taken in adultrie he woulde not take that office vpon him but sayd vnto the woman when her accusers were gone Nether do I condemne thee go thy waye and synne no more Thus as concerning Christes owne persone who had all thinges and powers both in heauen and in earth at his comandement it is euident that he woulde vse no temporal power agaynst his enimies for that he was not therwith charged Which exāple taketh not waye the office or duetie of such as are charged with the tēporall sworde to vse it in defence chieflye of
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
the Lorde by rebellion did thinke also by their policie to escape Gods appoynted punishmeÌ„t No no woulde Ieremie say it is to late and ye are to weake to fight againste the Lorde whose worke this is When ye were Lordes within your selues and had full libertie to honor your Lorde God accordiÌ„ge to the Lawes whiche he gaue vnto you and whereby ye were assured to lyue without feare of all natioÌ„s you wolde not And therfore shall you serue a strange kinge strange lawes and a straÌ„ge nation til you be wel corrected aÌ„d humbled till you haue felt by experience what an inestimable coÌ„fort it is to haue the liuinge Lorde to be your kinge aÌ„d gouernour And therfor woulde IereÌ„ say Serue Nabuchadnezer Seinge theÌ„ this is the appoynted plague of God for disobeyinge him and his Lawes to serue strange kinges and to be captiues â–ª you are hereby warned aÌ„d taught rather to turne with all spede to the liuinge Lorde and to set vp his true religioÌ„ againe that he may defend you theÌ„ in proceadinge in your blasphemye for the coÌ„mandement and feare of any creature to hasten Gods wrath and Iudgements The Israelites because they woulde not receaue the oft admonitioÌ„s of Gods Pâ—ophetes to feare the Lord cooulde not afterwarde escape his plagues nor the feare of men no more shal you ô inhabiters of EnglaÌ„de without speedie repeÌ„tance escape the Spaynishe plague of adoulterous Philippe whom the Lorde will make his sworde and maul to beate downe your townes and Cities aÌ„d to deuoure the people therof For seinge you haue with the Israelites forsakeÌ„ the swete aÌ„d plesant yoke of God and Christe his Sonne you shal indure the importable yoke of this cruell and beastly nation But what shall we obey then say you Yes verely but against your wills in captiuite and thraldom as did the Israelites in Egypt and Babylon to serue them with your bodyes and goodes Seinge ye woulde departe with nothinge to serue our Maister and Sauiour Christ thinke you to escape this by obeyinge your wicked Rulers By what other means haue you fallen into the handes of your enemies but by this kinde of obedience onely Whiche as you haue harde sufficiently proued is in Gods sight plaine disobedience and rebellion But you will say Ieremie willed the Iewes to serue Nabuchadnezer which was a wicked Prince and then with out the feare of God and therfore are we bownd to serue our Quene thoghe she be an vngodly idolatres Ieremie speaketh but of bodely seruice and such as subiectes owe to their superiours in Ciuile ordinaunces and outwarde doinges and not to defile their consciences in committing euill For in suche thiÌ„ges both God and his Prophetes and the examples of all the godly do forbid all obedieÌ„ce They were made subiectes to the kinge of Babylon to serue him with their bodies and goodes as were his owne people and also to paye tribute to him as did strangers which he had likewise subdued The which thing was for their punishment And therfore of duetie they must patientlie beare them TheÌ„ in fewe wordes I answere that althoghe it be moste lawfull with patience to beare the punishment of the Lorde for our synne and not to repine or rebell agaynst it yet is it our parte neuerthelesse and bownden duety to defende and mayntayne the cause of God with all our might and to whithstand all maner of aduersaries euen to the losse of our goods and liues being euer assured of this promesse of our Sauiour and Maister That he that loseth his liffe for his sake shall finde it and he that loseth father or mother frindes or goodes in his cause shall be rewarded an hundreth folde in this worlde and in the worlde to come with liffe euerlasting It is not then wisedome to repine at the rodde when it is layde vpon vs to beate vs but to returne backe to our mercifull Father with vnfayned repentance calling for mercy before hande whiles he doth but menace vs. And therfore the threatning or counselle of Ieremie is but an admonition for vs to obeye God in true religion whan we haue tyme that therby we may escape the like plagues aÌ„d no defeÌ„ce at all for our vngodlie behauiour in yelding to the deuilishe decrees of anie vngodly Magistrates what names or titles soeuer they beare For this answere of the Apostles must euer more preuaile God must be obeyed rather then man And there is no obedience in euil that can please the almightie Laste of all we haue to consider the sainge and doinge of the worthie seruante of God the kinge and Prophet Dauid who woulde not lift vp his hand againste kinge Saule notwithstanding he sought to haue murthered Dauid saiÌ„ge God forbid that I shoulde touche the anoynted of the Lorde and why Because he is the anoynted of the Lorde If it be not lawfull theÌ„ to touche the kinge because he is the Lordes anoynted it is likewise vnlawfull to disobey or resiste for that he is the Lords anoynted To whiche I answere that to consider the bare wordes it woulde seeme true as they say but wayiÌ„ge the cause the matter is easie to answere The occasion wherfore Saul hated Dauid was for that he knewe he should succeade him in his kingdome As Saule him selfe doth confesse in the same Chapter saynge I knowe of a suertie that thou shalt reigne and that the kingdom of Israell shal be establisshed in thy hande Swere to me therfore by the Lorde that thou wilte not cut of my seed after me nor destroye my name frome my fathers howse This beinge theÌ„ Dauids owne priuate cause it was not lawfull for him in that case to seke his owne reuengemeÌ„t especially in murtheringe violently his anoynted kinge and the anoynted of the Lorde For it is not written of Saule that he was an idolatrer or constrayned his people to worshippe strange Godes nor yet was aboute to sel theÌ„ to the enemies of God the Philistines against whom he foghte manfully and many tymes Nether that he was an open oppressor and coÌ„temner of the Lawes of God as are this day all the rulers in miserable England And therfore Dauid beinge but a priuate man coulde haue done no violence to his kinge without Godes especial inspiratioÌ„ except in reueÌ„ginge his priuat cause he had vsurped Gods office and soght to haue established him self in his kingdome not taryiÌ„ge the Lords appoiÌ„tmeÌ„t But where as the kinges or Rulers are become altogether blasphemers of God and oppressors and murtherers of their subiectes then oght they to be accoÌ„pted no more for kinges or lawfull Magistrats but as priuate meÌ„ and to be examined accused condemned and punished by the Lawe of God wherunto they are and oght to be subiect and being conuicted and punished by that Lawe it is not maÌ„s but Gods doing who as he dothe appoynte such Magistrates ouer his people by his Lawe so doth he condemne aswel them
oght to be preferred and with out the which no Realme or nation may long cōtynewe in quietnesse for thē God keepeth not watche ouer thē Yf also he was betrayde of others and soght not to betraye any if he purposed Gods glorie and the defence of his countre If the iustnesse of the cause oght to trye his doīges ād not the effect that folowed or the preuētīge of tyme where vnto he after a sorte was inforsed thē oght no persone whither he be a Ruler or subiecte Counseller Noble publicke or priuate to be discouraged but rather incouraged by Wyats example The people to seeke and demande helpe of thē that are able and they to graūt thē succour willīgly seeking by all means possible to restore Christ agayne ād his kīgdome with whom you haue lost all godlye libertie ād quietnesse and to expell Antichrist and all his adherentes by whom you are broght in this miserable slauery and bōdage both of bodies and soules And thoghe it succede not the first or seconde tyme no more then did the entreprise of Wyat or of the Israelites yet when God shall see your zele and diligence to be applyed onely in seekinge to maynteyne his kingdome and the glorie therof he wil helpe no dowte at lenghe to confounde all his enimies as he did the thirde tyme confort the Israelits to the vtter destructiō of the adulterous Beniamits We must now looke for no reuelations from the heauens to teache vs our duety it being so playnely set before our eyes in his worde And if in this case considerately begone in the feare of God it shuld happen any of you to perishe consider you perishe but in the fleshe to lyue with God leauing in the meane tyme an example behinde you that you liued in his feare and soght his glorie according to your duetye CHAP. XV. What remedy or counsell is left to the poore and afflicted seruantes of God at what tyme they are destitute of all outwarde meās and supporte of mē TO the people of Israel whom God from amonge all nations chose to be his peculiar people he did not onely geue his Lawes ordinances and statutes but also instituted all kinde of officiers to see the same Lawes put in execution And besides this appoynted such as might be leaders and defenders of them in tyme of warre agaynst their enimes and such as shuld mayntayne their right at home in tyme of peace as were their iudges and princes appoynted ouer euery Tribe besides their kinge and chief gouernour to whome it was lawfull for the people ād for euery Tribe to resorte in tyme of daunger to aske counsele and desier helpe who were likewise bounde to heare their cause and support them whither it were by counselle or bodely trauell In like maner God hath no lesse mercifully delte with you in Englande not onely geuing vnto you his Lawes and holy worde with farre greater light and playner declaration of his will and pleasure then euer was published to the Israelits but also hath furnished you with all sortes of Magistrates officers and gouernors necessarie for the accomplishment or rather execution of the same To whom it oght to be no lesse lawfull for you to resorte for comforte in your necessitie then it was to the Israelites and they as muche bownd to heare you For this cause haue you Mayres Shiriffs and Aldermen in Cities Counstables ād Bayliffs in Townes knights ād Iustices in Shires and countries To these oght the people to haue concurse in necessitie who shuld be their refuge and ayde in all trouble and aduersitie But if all these be so shamfully corrupted and so myndles of their charge and office that nether the Citezens can be cōforted nor suckered by their Mayres Shiriffes and Alder men nether the poore Townesmen and Tennants by their Iustices and Landelordes but all geuen ouer as it were to Satan and to serue the lustes of their chief Rulers care not whether the poore people sinke or swyme so it be well with them thogh it be a thinge impossible that the people can be distroyed and they escape daūger or that their neyghbours house cā be consumed with fyer and theirs remayne vntouched Yf all I saye in whō the people shuld loke for comforte were all together declyned from God as in dede they apeare to be at this present tyme in England without all feare of his Maiestie or pitie vpon their brethern and also yf the least and weakest parte of the people in all places feared God and all outwarde means of helpe vtterly taken from them nether being able to fynde remedie amōgest them selues nether cā see how to be supported of others thē assure your selues deare brethern and seruants of God there can be no better counsell nor more comfortable or present remedie which you shall proue true if God graunte you his Spirite and grace to folowe it then in contynual and dayly inuocation of his Name to rest whollie and only vpon him make him your shilde buckeler and refuge who hath so promised to be to all them that are oppressed and depend vpon him to do nothing commanded agaynst God and your conscience preferring at all tymes as you haue learned before the will of God to the will punishments and tyranny of Princes sayng and answeringe to all maner of persones This hath God commanded this must we do That hath God forbiddē that will we not do yf you will robbe vs and spoyle vs for doinge the Lordes will to the Lorde must you make answere and not to vs for his goodes they are and not ours If ye will imprisone vs behold ye are oppressors If ye will hange vs or burne vs beholde ye are murtherers of them which feare the Lorde and are created to the Image of God for whose contempte ye shall be straytly punished And for our parte yf you take from vs this vile and corruptible lyffe we are assured the Lorde will geue it vs agayne with ioye and immortalitie both of bodie and soule Yf God geue you grace to make this or the like answere and strengh to contemne their tyrannie you may be certayne and sure to finde vnspeakable conforte and quietnes of conscience in the mydle of your danger and greatest rage of Satan And thus boldly confessinge Christ your Sauiour before men as by the example of thousandes of your bretheren before your faces God doth mercifully incourage you you may with all hope and patience wayte for the ioyfull confession of Christ agayne before his Father and Angells in heauen that you are his obediente and dearely beloued seruantes being also assured of this that if it be the will of God to haue you anie longer to remayne in this miserable worlde that then his prouidence is so carefull ouer you ād present with you that no man or power can take your liffe from you nether touche your bodie anie further then your Lorde and God will permit them Whiche nether shall
measure oure doings by Godds worde Rom. 2. We must not measure our obedience after our oune phantesies Rom. 1. Mat. 15. Disobedience is the puddle of all herisies and error Apo. 17. Antichriste is the plage of God for maÌ„s disobedience Psal 2. The tyraÌ„ts are Antichristes tormentours and persecute Christ Thoccasion wherefore this treatise was writ and what proffit we may gather therof The circuÌ„stance of the answere wayed Act. 4. The magistrats coÌ„mande the Apostles not to preach Christe The papists succead the Iewes in malice aÌ„d persecutioÌ„ Papists are the generation of Vipers Iohn 8. The Gospell increaseth when it is persecuted Rom. 1. We must rather feare Goddes iudgemeÌ„ts then mans threatnyngs Christe aÌ„d his word are inuinsible Mat. 23. Great occasions of repentance offered to the Iewes An horrible falling awaye froÌ„ God Rom. 3. and 9. The Ieweshe churche errethe The papistes churche erreth The Iew ishe chmrche was firste The locusts which came out of the bottoÌ„les pit The papistes are more wicked then Iewes The papistes denye Christ as well as the Iewes do The papistes are more blasphemous then the Iewes The papistes coÌ„fesse Christ but in effect deny him 1. Tim. 2 The papistes coÌ„fesse Christe to be here in the world in the forme of brad a dead God not able to do anye thinge The boxy mowly wormy musty rotten and corrupted Christe The papistes vnder the name of Christians worke treason agaynst Christ Hebr. 10.1 Ioh. 2. The infinit slaughter of martyrs in Englande We must not yelde in Gods cause when man threatneth Luk. 24. act 1. Relenting of the ministers moste dangerous we maye safely folowe the example of the Apostels aproued by the holy Gost. A dangerous doctrine 1. Cor. 3 Man can not dispeÌ„ce with that which God commandeth False brethern which betray God and his trueth in yelding to the papists No minister oght to flie and forsake his flocke except he be persecuted onely and not his flocke Psal 14. They which please man rather then obey God we must obey the preachers onely wheÌ„ they bring Gods worde The papistes laughe in their sleues when they see their wicked proceadinges promoted by vnlawfull obedience A moncke Cardinal Pole To obey is good but whome wherin aÌ„d howe farre ought to be coÌ„sidered The iustices other vnder officers Officers aÌ„d Iudges degenerat The papistes naturally thurst for bloud Fals Gospelers slaues vnto papistes The coÌ„mon people Men that do against their conscience and Godes worde Rom. 13. The enemies of God caÌ„ not denye this answere to be treue Psal 104. Preachers must preach Christe in season and out of season 1. Cor. 11. They shuld not so haue escaped if they had bene befor our cruell Counselors Pharisies and Hypocrits of Englande what things are to be considered Obedience against God is disobedience what God once willith in his Law to be done or not to be done that caÌ„ no man dispence with be it neuer so smal in the sight of man Deu. 4. Ioh. 10. Deu. 28 and .30 No coÌ„mandement shall excuse vs in the daye of vengeance Esai 2. Gen. 7 Gen. 14. Exod. 3 4.5.6.14 Amos 3. Heb. 13. Pro. 21. what maner of man the Lorde woulde haue chosen kinge Deut. 17. Gods Lawes must diligentlie be folowed in election of kinges aÌ„d Rulers and not mans phaÌ„tasie The firste note and obseruatioÌ„ in chosinge of a kynge Ezechi 20 Two notes to knowe whether a kinge be chosen of God or no None oght to be chosen a kinge or Ruler but such as wil maintaine and promote Godes Lawes The secoÌ„d note why kinges ar chosen froÌ„ amongest their brethern The gouernement of women is against nature and Gods ordinance Gen. 3. 1. Cor. 14 1. Tim. 2. women by ciuell police are excluded froÌ„e all offices in a comon welth Winchester proueth her a bastard in his boke de Vera obedientia and BoÌ„ner also in the preface of the same boke kyng Edward the VI. They haue now plentie of both sortes The title of the Crowne belongeth onely by Gods worde to the heyres males You re owne Lawes dothe not prefer abastard to her that is lauful begotten â–ª Heb. 1. Psal 45. Leuit. 8. 1. Sam. 15. 1 Reg. 19 The thirde rule to be obserued in electing of kinges Psal 52. What other notes God geueth to chose by As the kings charge is greater so is he more bonde to God to performe the same If it be heynous to disobey maÌ„ much more God the Lorde of al thinges Kinges oght to rule in Gods feare with him aÌ„d not againste him To obey a wicked Prince in his wickednes is plaine disobedience to God 1. king 1. 1. Sam. 22 Mat. 2. They will make all these blaÌ„les the papistes are â—o impudeÌ„t rather theÌ„ they will seme to offende Mat. 27. Exod. 20. Psalm 9. Gen. 4. The commandemeÌ„t of the Prince shall not excuse thee in euill doyng It is not inoughe not to do the wiked commaundement of a kynge but also to do the contrarie Act. 5. Act. 5. Matth. 5. Al the apostels to gether shewed the like constancie No power can preuail against the faithfull Mar 28. Rom. 8· 1. Cor. 4. Ephe. 3. 1. Tim. 4. 2. Tim. 4. Ephe. 6. Heb. 4. Christ disobeyed wicked magistrates and so saued vs but we obey vniust magistrates and destroy our selues 1. kin 18. 2. Cor. 6. Obedience to death When God forbiddeth one thinge he commaÌ„deth the contrarie Dani. 6. Daniel was no Englishe courtier for he coulde not flatter Note this al ye Gentelmen aÌ„d Nobles of Inglande Daniel burned with the zeal of Gods glory and wolde not hide it The couÌ„sel of the wordlye dissemblers Carnal Gospelers are halters oÌ„ both sides Ioh. 16. Daniel was not so wyse as our glauering Gospellers EnglishemeÌ„ will nether be Apostles Prophets nor good men How should they iudge well of other meÌ„s matteres that coÌ„demne theÌ„ selues in their owne 1. Mac. â— A notable answere for all true Christians to practise Matathias was no publik persone Loke wel vpon this example al ye inhabitantes of Englande Mattathias fact depeÌ„dethe not of the auctoritie of the history but of the worde of God Mattathias doing aÌ„d the Apostels are both like Iosua made the like answere to the Israelites Iosue 24. The papists wil saye because he was olde that he doted Forget not this yf ye feare God and loue your liues Other now serue the Lorde or neuer Luk. 3. Esai 24. Iere. 48 Hosaâ— 6 Repent o countriemen your vnlawfull obedience aÌ„d now at last turne to your Lord God Rom. 6. God grant this for Christes sake to sinke in your myndes Obedience Ignorance can not excuse you much lesse when the trueth is so plainlye taught We must not yelde to autoritie and power Threaninges oght not to fear vs. This doctrine of obedieÌ„ce is dayly sealed with the bloude of Sainctes 1. Cor. 10 The Shirefs â—ealers and other inferior officers condemned Mat 27. Euery maÌ„s answere to vnlawfull dissobedience Losse of lininges is not