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
them what maner of man they shulde chose as the lawes by the whiche he shuld rule others and be obeyed of them When thou commest saithe the Lorde by Moyses to the lande which thy Lorde geueth thee and shalt possesse it thou shalt with out doute put or constitute a kinge to thee but whō thy Lorde thy God shall chose Moreouer he saith from the middle of thy brethern shalt thow appoynt a Kīge ouer thee For thou mayst not appoynt a strāger which is not thy brother Which lawe as it proceaded from the wisedome of God who thoght it necessarie for his people euen so is our miserable ignorance and vnspeakeable ingratitude to be lamented which nether do vnderstand the goodnesse of God in these lawes not yet will vouchesaffe to consult with his heauēly wisedome all men rather sckinge to chose and procure them selues Princes and kinges after their owne phātasie ād by vngodlie fetches and policies then to folowe the appoyntment of the Almightie preferringe theyr owne wittes to the wisedome of God whiche neuer fayleth them that folowe it In comparison of whom all others at lengh shall shewe them selues to be meere fooles Yf we wil be the people of God let vs then searche and diligentlie folowe the Lawes of God especiallie in so weightie matters as the election of kinges and Princes by whom Realmes and nations are either preserued if they be Godlie or vtterly distroyed and shamefullie oppressed if they be vngodlie The first poynt or cautiō that God requireth of his people to obserue is that they chose suche a kinge as the Lorde dothe appoynt and not as they phantasie And what one is he or how shuld he be knowē The people of Israel you will saie had their kīges appoynted them by the mouthe of God and anoynted of his Prophets as Dauid and his sonne Salomon For Saule thoghe he was appoynted ād anoyeted in Goddes furie yet was he not of the Lordes chosinge after this meaning of Moyses who willethe them to appoynte a kinge that the Lorde shal chose to wit of his fauour and goodnesse suche a one as shall obserue the Lawes folowing as we shall see here after Two means had the Israelites to knowe their kinge whither he was of God electe or no. The firste by the expresse commandement and promesse made to some especiall man wherof they neded not to doute as was made to Dauid ād to Salomō his sonne expresslie The secōde is by his worde which he hathe now left to all men to be the ordinarie means to reueale his will and appoyntment Which if we vnfaynedly folowe in our doings we nede no more to doute then if God shulde now speake vnto vs out of the heauens as then he did to the Israelites The worde then geueth vs these notes to know whither he be of God or not whom we woulde chose for our kinge Firste as was sayd if he be a man that hathe the feare of God before his eyes and zeluslye with Dauid and Iosias dothe studie to set forthe the same hatinge vnfaynedlie al papistrie and idolatrie For this cause God willeth that he shuld be chosen from amongeste his brethern and shulde be no stranger bycause suche then had not the feare of God but were idolaters to whom no promesse of anie kingdome was made and who also would leade the people to idolatrie Also in that his exercise is appoynted the worde Lawes statutes of God it is manifeste that he is not chosen of God except he be such a one and oght not to be anoynted or elected as their kinge and Gouernour what title or right so euer he seeme to haue therūto by ciuile policie except he be a promoter setter forthe of Godds Lawes and glorie for whiche cause chieslie this office was ordeyned The nexte rule to be obserued is that he shulde be one of their brethern meaninge of the Israelits partlie to exclude the oppression and idolatrie whiche commeth in by strangers as our Contrie now is an example and partlye for that strangers cannot beare such a natural zeale to straunge realmes and peoples as become the brethern but chieflie to auoyde that monster in nature and disordre amongest men whiche is the Empire ād gouernement of a woman sayinge expreslie From the myddle of thy brethren shalt thou chose thee a kinge and not amongist thy sisters For God is not contrarie to him self whiche at the begynninge appoynted the woman to be in subiection to her housbande and the man to be head of the woman as saithe the Apostle who wil not permitte so muche to the womā as to speake in the Assemblie of men muchelesse to be Ruler of a Realme or nation Yf women be not permitted by Ciuile policies to rule in inferior offices to be Coūsellours Pears of a realme Iustices Shireffs Bay liues and such like I make your selues iudges whither it be mete for them to gouerne whole Realmes and natiōs If the worde of God can not persuade you by which she is made subiect to her housbande muche more to the Counselle and auctoritie of an whole realme which worde also appoynteth your kinges to be chosen from amonge their brethern and not from their sisters who are forbidden as persons vnmete to speake in a Congregacion ▪ be you your selues iudges and let nature teache you the absurditie therof And thus muche haue I of pourpose noted in this matter to let you see to all our shames how farre ye haue bene led besydes your commun senses and the manifest worde of God in electing anoynting and crowninge a woman to be your Quene ād Gouernesse and she in verie dede a bastarde and vnlawfully begotten But beit that she were no bastarde but the kinges daughter as lawfullie begotten as was her sister that Godlie Lady ād meke Lambe voyde of all Spanishe pride and strange bloude yet in the sicknesse and at the deathe of our lawfull Prince of Godlie memorie kynge Edwarde the sixt this shulde not haue bene your firste counsele or question who shulde be your Quene what womā you shul de crowne if you had bene preferrers of Goddes glorie and wise coūselours or naturallie affected towardes your countrie But firste and principallie who had bene moste meetest amengest your brethern to haue had the gouernement ouer you and the whole gouernement of the realme to rule them carefullie in the feare of God and to preserue them agaynst all oppression of inwarde tyrants and outwarde enemies Wherbie you might haue bene assured to eskape all this miserable vnspeakable disordre and shamefull confusion whiche now by contrarie counsele is broght worthely vpon vs. I knowe ye will saye the Crowne is not intayled to the heyre males onelie but appartaynethe aswel to the daughters and therfore by the Lawes of the Realme you coulde not otherwise do But yf it be true yet miserable is this answere of suche as had so longe tyme professed the
of innocēt bloud which the Lorde must nedes reuēge according to his promesse Yf thy innocēt brother which is broght to thee because he is the seruant of God be ready for Christes sake to offre vp his life in sacrifice what great thing is it for thee to offre vp thy vile liuing for the same cause of rightousnesse For as he in losinge his life hath assurance to finde it euerlastingly euen so mayst thou be assured in forgoing thy office because thou wilt be no tormentour of Goddes children agaynst thy duetie and conscience to haue the rewarde of rightousnesse at the hands of God who estemeth all thinges done to anie of these litle ones as done to him self and forbideth thee to touche them sayng Touche not myne anoynted ones Therfore as there is no power or punishment that shuld cause thee to do euil so is there no office or promotion which thou shuldest not willingly forgoe rather then in reteyninge it to be an instrument of iniurious oppression hauinge this rule of our Sauiour Christe alwayes before thine eyes What so euer ye would that men shulde do to you that do you to them also Neither is this ynough rather to suffer iniurie and losse then that thou wouldest be a worker of iniurie to others by any means but more ouer it is thy parte to be a withstander of euil and a supporter of the Godly to the vttermoste of thy power as thou hast partly harde all ready ād partly shalt heare now folowing For as God hath not created vs for our selues but to seke his honor and glorie and the profit of our neighbour especially of such as be of the housholde of faithe euen so are we īdetted to God to bestowe all those gyftes be they spiritual or corporal wherewith God hath blessed vs to the self same end stryuing agaynst all impediments helping defending comforting and deliuering to the vttermoste of our power all such as we are assured do feare God and stande in nede of our ayde and supporte Otherwise we shewe our selues to haue more compassion vpon brute beastes as our neighbours oxe asse or shepe which Gods Lawe dothe charge vs to helpe saue or drawe forthe of the diche althoghe it were the beaste of our enemie Are we then bound to do this to vnreasonable and brute beastes yea to any thing belonging to our neighbour and shall we be afrayde to do the like to him self what tyme he is in necessitie Yf his shepe or other of his cattel were readie to be deuoured in our presence of wolues or suche wilde beastes are we not bounde as wel in conscience as by the Lawe of God to driue the wilde beaste awaye and saue his cattel who can deny this to be our duetie Can we be excused then in suffringe the soules and bodies of the children of God our brethern to be moste pitifully distroyed of Gods enemies by false doctrine and cruel murthering and put not to our handes and power to deliuer them The verie Gentils with out God were taught so muche of nature that to do wronge to a nother is not onely iniurie but also they condemne him as an iniurious persone which can and will not withstande wrōge done to a nother Wo be to thee thē ô miserable Englande amonge other nations and peoples which hast a longe tyme delited in iniustice and cruel oppression Wo be vnto you moste vngodlye and careles counsellers Wo be to you Rulers and Magistrats from the hieste to the loweste for that you ruling with out the feare of God see your owne fleshe ād bloude the very lābes of God dayly to fall by flockes not in to the diche or pit but in to the vnsaciable mouthes of the wolueshe papistes not onely to be hurte and iniuried but cruelly to be deuoured both bodie and goodes and their poore wiues children and families destroyed ād go a begginge And yet neither the sorouful sobbes ād cōtinual teares of the lamētable mothers nor the pitiful crye of the spoyled infātes nor the extreame necessitie of their dispersed seruāts besides the shamefull betrayinge ād subuertiō of the whole Realme daylie approchinge can once moue your harde ād stonie hartes with pitie to defende their cause and delyuer them frō tyranny beinge promoted to your honours and offices to that end Can you escape the condemnation of the Lawe whiche prefer the preseruation of your beastes and cattell to the pretious lyues of your owne brethern the Image of the liuinge Lorde whom you are bounde to loue as your selues Shall not the Gentils whiche lyue besides the Lawe stand in iudgment agaynste you whiche professe the Lawe when they are more preste to defende their people from iniuries then you yours Your owne offices auctoritie and power shall in that daye put you to silence and confounde you Was there euer the like contempt of Gods worde in Capernaum The like idolatrie amonge the heathen Or like tyranny and cruell murthering at Ierusalem And yet to Capernaum Christ hathe threatned that it shall be easier for Tyre and Sidon in the last day then for it The Gentiles he commanded to be distroyed as his extreame enimies And as for Ierusalem that worthie Citie of the Lorde escaped not his seuere iudgement not leauinge one stone vpon another as oure Sauiour himself afore prophecied ād as their miserable state and dispertion this daye doth testifie Will God then spare Englande alone and punishe all other nations for lesse impietie Can he of his iustice spare you counsellers you Nobles and inferior officers Whiche spare not to spoyle oppresse accuse condemne and murther the people of God to deface his glory and to distroye the whole Englishe Natiō from the earthe so moche as in you lieth Repent repent you miserable mē for your synnes be at the highest your cupp of iniquitie is full and the houre of your heuy visitation is come when it will be to late for you to flee from the great wrath of Gods indignation whiche shortlye is like to be powred vpon you Then shall you well perceaue that there is no saluation but vnder Gods protection no comforte with out Christe no obedience agaynst God no power that can dispence with the charge of the Almightie and his commandements especiallie when all your counsels agaynst him and his poore seruants shall fall vpon your owne heades your wisedome turned to follie your noblenesse to vilenesse your rule and dominion taken from you and you made slaues to others your fayre howses and gorgeous buildinges destroyed your great possessions geuen to your enimies your wiues to be rauished your mayds deflowred and children murthered with out mercy your pride and hie lokes abated your welthe turned to miserie your delicate faare and costlie aparell to extreame hunger and beggerye your ioye and pastance to weepinge and continuall sorrowe and in the end shamefull deathe as you haue
a sufficieÌ„t excuse to indaÌ„ger thy soule God is the reuenger of inocentes bloude Psal 9. Mat. 16. To loose in the world is to gayne in the heavens Mat. 10. Psal 105 Mat. 7. withstand the euil aÌ„d supporte the Godly Gen. 2. 1. Cor. 10. Gala. 6. Our detts to God Defend helpe conforte and deliuer the godly oppressed and deleuer your owne soules Exod 23. Shall we helpe our neighbours beast and not him selfe Not to wiâ—thstande euill the very Gentils codeÌ„ned as iniurie wo to England and her vngodly Magistrates The woluâ—she papists your horrible plagues are at haÌ„de yf ye ameÌ„d not Ye haue your honours to defeÌ„de and helpe the godly yea aÌ„d all others from oppression and in iurie Esai 1. The Gentiles shall condemne you in the workes of the lawe Rom. 2. Luk. 10. Nomb. 33. Exod. 23. and. 34. Mat. 24. Englande shall not escape Repent shortly for Goddes heauy wrath is at hande Esai 29. The cause of all these miseries Write this vpon your dore postes aÌ„d in your wel decked chaÌ„bers For it will suerly come yf ye repeÌ„t not Ierre 50. The end of all offices The Spaniardes are godles Maries vnlauful gouernement Iob. 34. God forbiddeth women to raigne and nature abhorreth the same Marie a bastard Reade Hâ—lles Cronicle in the 24. of the reinge of kinge Henry 8. Oxforde Cambridge Orliance Paris Angiers Burges Bononie Padua Tholosa Leu. 10 Deu. 19 Eph. 2. Gala. 3. kinge Henry coÌ„mitted incest in begettinge Marie Deu. 23. The Gospâ—llâ—rs holpe her to the crown and she burneth theÌ„ M. Bucer Paulus Phagius maistris Martyr c. who is more blind then they that can and will not see Here vnto the lawes of the real me the will and prophecie of her father doth prouok theÌ„ Esa 3.4 29. Esai· 28. Licences purchased of infidels and lyinge in idolatrous places is thought good inough of carnall gospelers Their deaâ—â— proue what they be The onely means to escape miserie Psal 103. Folowe wyse counsel least ye and al your land perishe Restore goddes honour and escape Gods vengeance yf they knewe rightly how to obey and wherin theÌ„ shulde these thinges here mentioned come to passe Deu. 17. Gods boke teache the true obedience Deu. 4. Rom. 13. The firste obiection Answere The cause wherfore the Apostle was moued thus to write Anabaptists Libertins Denyars of tribute Mat. 22 Act. 5. we may resiste tyrantes and yet not Godes ordinance By the papistes gatheriÌ„g Satan oght not to be resisted Iob 12. Iam. 4 The proffe of this answere The papists argument is fully answered Obedience is coÌ„maunded to all men but yet vnder coÌ„dition The seconde obiectioÌ„ aÌ„d answere 1. Pet. 2 The thyrde obiection and answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answere Of what maner of maisters Peter speaketh Act. 4. The true knot of obedience Ephe. 6. God is our chief Father Lorde and maister S Peter approueth not frowarde maisters Seruantes oppressed may seke lawfull remedy against their maisters How far wicked Princes may be obeyed The fourth obiection Mat. 26. Ioh. 18. Answere Ioh 18. Luk 12. Ioh. â— why Christ vsed not the dâ—fâ—nce of the temporal power Why Peter was forbyd to vse the sworde Act 1. Ioh â—â— Ephes â— Hebr 4. 2 Cor. 1â— The absurdite of this reason 1. Cor. 9. As the preachers are charged to vse the spiritual sworde so are the Magistrats bonde to set forthe Gods glorie poral sworde Rom. 5. Iohn 10. The firste obiection out of Ier. 29. Baruch 1. Answere The cause why Ieremie and Baruch thus couÌ„selled 1. Kinges 22. The state of the question Baruch 6 Dani. 3. why the Iewes were willed to pray for Nabuchadnezars longe life Wherfore the Iewes shulde be quiet in Babylon The miserable estat of EnglaÌ„d Nabuchadnezer is to be pâ—â—fâ—rred to your Iesabâ—l in the zâ—ale of God Nabuchadnâ—zers decree Daniel 3. Iesabel worshiâ—pâ—th Maozin aÌ„d causâ—th others to do the like The second obiection out of Ieremie 27. Answere Ieremie 5. wherfore Tyrantes are called Gods instrumentes The meaning of the Prophet Mans yoke is vnsupportable what obedience and seruice Ieremie requireth Mat. 19. Godes plagues oght to moue vs to repentance and not to harden vs in euill The thirde obiection 1. SaÌ„ 24 and .49 Answere The cause why Dauid was hated of Saule 1. Sa. 24 None oght to reuenge his owne priuate cause Rulers coÌ„temninge Gods lawes are as well subiect to the punishement of the same as priuat persoÌ„s 1. Sam. 22 Deu. 17. The obiections do cleare this doctrine and nothinge darken it The gouuernemeÌ„t of fooles more tolerable then of tyrants Deu. 17. Suche as onelye flatter the apptites of their prince The vaine excuse of the coÌ„muÌ„ people Ignorance can not excuse the people Two extremities to be auoyded To muche libertie is not to be permitted to the people The libertie of the people Deu. 17. Subiectes oght not to suffer theÌ„ selues to be made slaues 1 Sam 8 The descripâ—ion of a wicked kinge and tyrante Both Magistrates and coÌ„moÌ„s oght to obey Gods Lawes kinge Edwarde de sierous that God shuld haue had his due honour sowght the abolishment of all Sainctes dayes All dayes are the Lordes aÌ„d onelye appertayne vnto him Sainctes days with the seruice appointed vnto them oght by Gods worde to be abolished How harde a thing it is to alter euil customes The means to breake euil custome Mat. 13. what treasures God hath committed to the charge of his people In what reuerence we oght to haue Gods worde Mat. 15. Mala. 1. Ephe. 5. Iohn 12. Mat 15. Mat. 23. Nature teacheth to flee hurtful thinges God hath created all thinges for mans commodite Tobi. 3. Esai 3. A rule for all to obserue Mat. 6. Ps 1.7.17 Moyses charged hys with nothinge that God had not commanded Exod. 19. Deu. 4.20 Deut. 10 Godes people must be gouerned onely by Gods Lawes Exod. 19. The people promiss to God and Moses Deu. 18. All christians are no lesse bonde to obâ—y God and his Lawes then were the Israelits Mat. 4.17 The coÌ„maÌ„dement of Princes caÌ„not bynd vs contrary to Gods worde The vngodly opinion of the coÌ„moÌ„ people As wel the obeyer of wickednes as the commaÌ„der shal be punished Deu. 6.11 why the ChristiaÌ„s oght greater obedience to Gods worde theÌ„ did the Iewes Ioh 1. Exod 34. 2. Cor. 3. Ioâ—l 2. Esai â–ª 44. Act. 2. Act. 2. Both hie aÌ„d lowe must learn this lesson of the Apostels Idols for the true God Exod. 2â— Deu. 5. The abominable masse for the holy Supper of the Lords Mat. 26 CoÌ„parison betwixt the masse and the Lordes Supper 1. Cor. 11 How the Sabbath is abused To swear by Saincts is contrarie to Gods worde Deut. 6.10 Iosua 23. Esai 45. Leu. 20. The sume of Antichrists doctrine Vnlawful warres Oh lameÌ„table miserie Rebellion against the lawful gouernement of godly kinge Edwarde aÌ„d obedience to the vniuste vsurpation of wicked Marie Reu. 16. How fare mans iugdment differeth from Gods Worldely coÌ„modities preferred to spiritual benefites Mat 9. Baruch 4 Ieremiâ— 5. Deut. 28. A Godly and moste necessarie admonitioÌ„ The vaine excuses of the people Deu. 4.5 6. 1. Chro. 29. Exod. 17 Deut. 13. Ecclesi 35 Deut. 10. Leui. 19. Deut. 13. What zeale we oght to God in punishinge idolatrers As al persones oght to obey Godes Lawes so oght they to be punished if they transgresse them 1. king 14.21 Num. 25. Leui. 26. Deu 27.30 Iud. 19.20 The coÌ„moÌ„ people with out a Gouernour prepare theÌ„ selues to warre Iosua 22. The people assemble in Gods cause Rom. 13. God which made man knoweth best what Lawes are moste expedient for his preseruation Deut. 10. Deut. 4. Deut. 28. Let your owne conscieÌ„ces be Iudges in this behalfe The contempt of Gods worde is the dore to all licentious wickednes Num. 25. what rules are to be obserued in resisting the superior powers Psal 5. Deu 32. Ezech. 9. Rom 12. Psal 7. Iere. 17. A doute which trobleth the people The answere Num 13. 1 Sam. 14. Iudith 9. Iudges 6. Exod. 2.3 Iudg. 3. A suer signe that God heareth our prayers when he geuith vs a meane to deliuer vs. 1. Mach. 6 Sir Henry Isley The Duke of Suffolk The Lorde Thomas Graye what moued M. wy at to this enterprise How dangerous it is to iudge the cause by the successe Iud. 29 The condeÌ„nation of the Nobles in forsakinge Wyat. Gospellers fearinge man more then God are made instrumeÌ„ts of Satan whither wyat and those that died with him or the Counselers Nobles and other that yet lyue are traytours Souldiars goinge with their Captayns to vnlawfull warres and leuing their couÌ„try destitute are rebells to God and traytours to their country Gen. 9. Deut. 5. Leui. 24. The condeÌ„nation of London in forsakinge wyat Mat. 24. We oght to be coÌ„tented with Gods worde onely and loke for no newe reuelation The graces of God towardes Englande are most abundant if they would vse theÌ„ It is impossible for the people to peryshe and the Rulers to escape Tyrantes can go no farther then God permittith Mat. 10. None can lose their lyfe but by Godes appointement Shamfull shiftes Mat. 16. Of such you haue had sufficient profe before your eyes Iudas Spera Hales Morgen Mat. 27. wicked Day of Chichester was the cause of his desperation Mat. 10. The second and laste remedie Mat 10. The greate coÌ„fort that Englishe banishhed for Christe sake finde in other Countryes Mat. 10. Psal 84. Esa 2. Worldly respects which hinder vs froÌ„ God oght to be auoyded The graces of God towardes Englande are most abundant if they would vse theÌ„ 1. Kin. 19 The coÌ„clusion conteyninge the effect of the whole boke
HOW SVPERIOR POWERS OGHT TO BE OBEYD OF THEIR subiects and Wherin they may lawfully by Gods Worde be disobeyed and resisted Wherin also is declared the cause of all this present miserie in England and the onely way to remedy the same BY CHRISTOPHER GOODMAN ¶ The Lord hath broght vpon them a nation from a farre contrey an impudent nation and of a strange langage Baruch 4. Deut. 28. Printed at Geneua by Iohn Crispin M.D.LVIII VVILLIAM VVHITINGHAM TO ALL THEM that loue to knoWe the trueth and foloWe it Grace and peace IGnorance the mother of error and professed ennemie to Gods Trueth hath two daughters by whose flatteries and subtile practises she blyndeth mens eyes obscureth the Trueth and withdraweth vs from the way of knollage Custome and Negligence Wherof the first so bewitcheth vs that althogh we wallowe and walter in darcke blyndenes yet as it were by dreaming we seme to walke in the bright sunne shyning so that Custome and compagnie may farre soner drawe vs to perdition then Trueth and reason bring vs to the vnderstanding of our error The other being a domestical seruante and wel acquaynted with our maners by crafty flatterie doth ouercome vs. For the fleshe is prowde and swelleth against God she glorieth in her owne wisdome she loueth her owne consel she deliteth in her owne imaginatiō and policie and albeit we knowe that slothful Negligence is an impediment and blocke in our nature to stoppe vs from Trueth yet willingly we gyue place to her flattering persuasions and suffre her to trayne vs to wilful destruction So that betwixt Custome and Negligence we rather holde with damnable Ignorance and wisshe to be plonged in abominable errors then by diligent study and serching of the Trueth learne to knowe our duetie to God ād what he requireth of vs to do towardes our neighbour Then if we wolde auoyde these euils we must loue and embrace the cōtrary vertues and if Custome be wicked and withholde vs from God we must spedely reiect her and cleaue vnto God and if Negligence haue noseled vs in the denne of Ignorance we must purchase by diligence to proffit in the schole of knollage For the acheuing wherof whē M. Christopher Goodman one of our ministers according to the course of the text expounded bothe faithfully and cōfortably this place of the Actes of the Apostles Iudge whether it be iuste before God to obey you rather then God certeyne learned and godly men moste instantly and at sondry tymes required hī to dilate more at large that his Sermon and to suffre it to be printed that not onely we here present but our bretherne in England and other places might be persuaded in the trueth of that doctrine concerninge obedience to the magistrat and so glorifie God with vs. Whiche request he admitted not easely til at lēgth wel wayinge how many perished in their ignorance for lack of meanes to attaine to the knollage of the trueth and also conferringe his articles and chief propositions with the best learned in these partes who approued them he cōsented to enlarge the said Sermō and so to print it as a token of his duetie and good affection towarde the Churche of God and then if it were thoght good to the iudgement of the godly to translate the same into other lāgages that the proffit ther of might be more vniuersal Ther is no doute but many ouercome with olde Custome or yelding to negligēt Slothfulnes wil ether dispraise this proffitable worke or neglect it For euel Custome deliting in Ignorance wil straight way flie to her wonted argumēt What is this newe doctrine and whēce is it Negligence on the other part crieth maliciously We haue bookes ynough what nede we yet to be set to schole Thus Satan with double subteltie deludeth the worlde keping his euer so fast tyed in the bandes of blynde Ignorance that they can nether stirre hand nor fote they are blynde and can not se what is good and thogh it be offered yet are they insensible and can not fele it The trueth of Gods worde is to them moste odious but mans dreames and deuils doctrines are in greate estimatiō and reuerence Their false prophets and papistical priests haue so charmed them that Ignorance is holden for knollage error for trueth superstition for religion disobedience for obedience the Masse for the Lordes Supper Purgatorie for Christs blood workes for faith Belial for God and as S. Paul saieth If they bring you into slauerie ye endure it if they deuoure you ye suffre it if they spoile you of your goods ye are content if they preferre them selues and thrust you downe ye forbeare it if they smite you on the face yet ye can susteine it And thus the children of Satan had rather rot in their barbarous ignorance then by submitting thē selues to the mercies of God aspire to the perfect vnderstanding of his heauenly will reueiled vnto vs by his worde But thou the sonne of God shewe thy duetie and loue towarde thy merciful Father endeuour to knowe his wil declare thy affection towardes his Scriptures be zealous of his glorie reuerence his ministers and receaue thankfully his graces geuen to his Churche by them Proue diligently and trie by the touchstone who speake the wordes of God in pure simplicitie as in Gods presēce and who cehoppe and change the same making marchandise therof to traffique according to mans pleasure Nether do we desire onely that you shulde be persuaded in this trueth because we our selues so beleue but we exhort you that as the Samaritās dyd not onely beleue in our Sauiour Christ because of the womās report which broght the newes but forasmuche as they them selues heard him and knewe that Christ was the Sauiour of the worlde so whē you shal wel examine these things by the rule of Gods worde you wolde not so much by our report as by your owne iudgement and knowlage credit the trueth Remēbring that the worthy people of Beroe were cōmēded by the holy Gost because they tryed by Gods worde whether the ministers preachīg agreed with the same or no. Seing then by these examples we are bonde to seke the wil of God manifested vnto vs in his Scriptures what excuse shal we alledge for our pretensed ignorance Beholde here ▪ thou hearest the Eternal speaking by his minister in whose mouthe he hath put his worde and whose lippes must kepe the Lawe ād the vnderstāding therof as wryteth the Prophet Malachie Beware therfore that thou neglect not him that brīgeth the worde of God but quickely gyue eare ād obey For if thou desirest to knowe thy duetie to thy Prince and his charge likewise ouer thee read this book and thou shalt wel vnderstāde both If thou wishe for Christiā libertie come and se how it may easely be had If thou woldest loue God aboue man here thou shalt knowe how to obey God rather then mā Let the Apostles of Christ here be thy
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
Which fearefull iudgment of God loke neuer to escape except suddaynlie ye repent and change your vngodlie purpose If you be at a couenant with deathe as you thinke you shall not auoyde it if you thinke to escape the comon destructiō making dissimulation and lyes your refuge yet shall you be reuealed for the Lord him self will destroye all your counsels because they are not of him Yt is not your going to the Masse your praysing of the Pope your flattring of your Quene and shauen Priests of Baal that can defende you in that day nether yet your licences whiche some of you purchasse of an infidel to departe out of your countrie some lyinge in idolatrous places differing no thinge from them in ther dissolute liuinge some passinge in to Italie to please their Quene and to get an opinion of men that they approue her procedings rather coueting to haue the name of a blasphemouse papiste then of Christe our Sauiour Thikinge by suche vnlawfull meanes to worke miracles but their gaines at length will be confusion as now their frute whiche they haue brohgt thence do witnesse that is the want of Gods feare and open dissimulation This is not the way ô vaine men to winne Gods fauour and to escape his fearfull iudgmentes but to increase his wrathe and hastē his vengeance who will not be mocked nether suffer his holye Name lōge to be blasphemed Cōsider with your selues and returne to the right way and walke in it while ye haue tyme and I will shewe it vnto you You haue synned moste greuouslie agaynst the Lorde knowe your transgressions and with teares confesse thē euery man vnfaynedlie vnto the Lorde who is redie to mercie and slowe to anger You haue despised and abused the worde of his dearely beloued Sonne Iesus Christ the Author of saluatiō in the dayes of our Godlie kinge Edwarde which is the cause why God hath thus plaged vs with a tyrant seke after the worde agayne and receaue it with all reuerence By geuing auctoritie to an idolatres woman ye haue banished Christe and his Gospell and in his place restored Antichriste with all his infections wherin your owne consciences condemne you of euil Then in takinge agayne the same auctoritie from her you shall restore Christe and his worde and do well In obeyinge her ye haue disobeyed God Then in disobeying her ye shall please God Because you haue geuen place to her and her counsells you are all become idolatrous hypocryts and also traytors to your owne Countrie then by resisting her selues damnation for their transgressiō and her wicked decrees you must be made true worshippers of God ād faithfull Englishe men Other meās there are not but to turne to God by repentāce to banishe falsehode by receauīg the trueth to ouerthrowe Antichriste and all kinde of idolatry by honoring Christe and his Gospell to suppresse tyranny by iustice to withstande oppression and murther by defending the iuste and innocent and punishing the workers of iniquitie of what estate or condicion so euer they be as after God willing shall be proued at large For as by this means onely Gods honor must be restored and you escape his vengeance to obeye thē that obeye God and resiste them that resiste his Maiestie rēdringe vnto all accordinge to his Lawes euenso when they shulde vnderstand that their subiectes be no more as it were brute beastes with out sense or iudgment but that they knowe wherein ād how farre they owe obediēce ād would no more be led by their deuilishe and vngodlie lustes as they haue bene and yet are presentlie Then woulde their Princes and Rulers also geue them selues with all diligence to studie and applie the same Lawe of God then woulde they do nothinge them selues nor commande others where in they where not assured to please him Then woulde they learne to obeye God which now rebel agaynst him and to folow the examples of the Godlie kings and Rulers hauing the boke of the Lorde euer with them neuer suffring it to departe from them But as worthie Iosua Iosias and Iosaphat to reade and studie in it day and night Not to declyne from it them selues nor yet to suffer their subiects therin to be ignorāt which is the onlie wisedome of God and comforte of all mens consciences Then shulde the Rulers loue and preserue their subiectes And the subiects likewise reuerentlie obeye their superiours To conclude then shuld all be blessed of God feared of their enimies sure from all daūgers voyde of all idolatrie and false religiō and estemed of all nations the wysest and mightieste people vpon the earthe as God promissed to Israel so longe as they shulde lyue CHAP. IX Answers to the contrarie obiections of such as teache all maner of obedience to Magistrats to be lawful taken forthe of the New Testament BVt for as muche as there is nothing so manifest and true which is not either obscured vtterlie by contrary reasons of mans brayne or ells discredited by other places of Scripture wrōgfully vnderstāde and applyed by many I haue here thoght expedient before I proceade anie further for the better establishing of the trueth to answer and satisfie so far as shal please God to geue vnto me all suche reasons auctorities and Scriptures as are aleadged to the contrarie to the intent that we may not onlye see the trueth and so be styrred to imbrace it but also may espie the falsehod ād learne to auoyde it And because amongest all other auctorities ād reasōs there is none of greater force thē that which is wryten in the Epistle of S. Paul to the Romains we will firste of all others begin with it Let euerie soule saith he submitt him self to the auctoritie of the higher powers for there is no power but of God and the powers that be are ordeyned of God Who soeuer therfore resisteth power resisteth the ordinance of God and they that resist shal receaue vnto them selues damnation Here say they is a general doctrine affirmed by the Apostle that euery man none excepted must be subiecte to superiour powers and if euery man muste be subiect none oght to disobey Besides this beholde the Apostle doth not barely affirme this propositiō sayīg Euery person for that he meanethe by euery soule must be subiecte to the Magistrates and Rulers of what condition so euer he be but proueth the same with a moste sure argument gathered of the ordinance of God ▪ because there is no power but of God And therfore to resiste powers is to resiste God him self whose ordinance it is And not contented with one reason he confirmeth the same with a nother depending of Gods punishments which he hath appoynted for all them that resiste which is to receaue to them selues damnation for their transgressiō so that they cōclude that it is not onely Paules auctoritie that maketh all men subiecte to their superiours which notwithstanding were sufficient being
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
ād learne to geue honor ī tyme to the liuīg Lorde that he maye staye his hāde ād drawe to him agayne his stretched out arme that you may fynde mercie and that the bothom of your cupp be not turned vpwarde Alas saye you what is this we heare Be not the people of them selues as she epe without a pastor If the Magistrates and other officiers cōtemne their duetie in defending Gods glorie and the Lawes cōmitted to their charge lieth it in our power to remedie it Shall we that are subiectes take the sworde in our hādes It is in dede as you say a great discouraging to the people whē they are not stirred vp to godlynesse by the good exāple of all sortes of Superiors Magistrates ād officers in the faithefull executīg of their office ād so muche more whē they are not defended by them in their right and title as wel concerning religion as the freedome of their naturall coūtrie but moste of all when they which shuld be ther guydes ād Capitayns are become instrumētes to inforce them to wicked impietie Neuertheles all this can be no excuse for you seing that euil doinges of others whether they be Lordes Dukes Barōs knights or any inferior officers may not excuse you in euil And thoghe you had no man of power vpon your parte yet it is a sufficient assurance for you to haue the warrāt of Godds worde vpon your side and God him self to be your Capitayne who willeth not onely the Magistrates ād officers to roote out euil from amongest them beit idolatrie blasphemie or open iniurie but the whole multitude are therwith charged also to whō a portiō of the sworde of iustice is cōmitted to execute the iudgementes which the Magistrates lawfully commande And therfore if the Magistrates would whollye despice and betraye the iustice and Lawes of God you which are subiectes with them shall be condemned except you mayntayne and defend the same Lawes agaynst them ād all others to the vttermoste of your powers that is with all your strēgth with all your harte and with all your soule for this hath God required of you ād this haue you promised vnto him not vnder cōdition if the Rulers will but without all exceptiōs to do what so euer your Lorde and God shall commande you As touching idolatrie it is worthie to be considered what Moyses wrytethe or rather the Spirite of God by hī how the Lorde in that place chargeth the whole people to stone to death without mercy the false Prophet or dreamer when anie shulde rise vp amongest thē yea thoghe the thinges came to passe which he before spake if that therby he soght to perswade thē or drawe thē to idolatrie And also howe he suffred such amōgest his people to try ād proue thē whether they woulde loue him with all their harte and with all their soule meanīg as euery mā may well perceaue that if they shulde yelde for all their signes ād wonders to idolatrie ād not punishe such false Prophetes and dreamers as God had raysed vp that thē they loued him not yea that they had playnly forsaken and denied him for that he commanded expreslye that euerie such Prophet shuld be put to death and therfore chargeth to take the euill frō amongest them Which commandemēt as it is not geuen onely to the Rulers and Gouernours thoghe I confesse it chieflie apperteyneth to their office to see it executed for which cause they are made Rulers but also is comon to all the people who are likewise bownde to the obseruation of the same euenso is the punishment appoynted of God belonging to all maner of persons without exception being found transgressors For the Lorde is a iust punisher with whom there is no respecte of persons who willeth his people to be like him in their iudgemētes In iudgemēte saithe the Lorde comitte no vnrighteousnes nether respect the face of the poore nether be you afrayde at the cōtenaūce of the mightie but iudge vprightly to your neghbour Moreouer that euery persone both high and lowe is charged of God with this Lawe and none freede from the punishmēt it is euidēt in the same Chapter folowing Where God doth not permit somuche as priuie whispering in thy eare tending to idolatrie vnpunished no not of thy dearest frende or kinsmā sayng Yf thine owne naturall brother sonne daughter or the wyffe of thine owne bosome or thy neghboure whom thou loueste as thine owne liffe secreatly prouoke thee to idolatrie to serue strāge Gods either farre or neare geue not place to him nether heare him nether let thine eye haue pitie vpō hī nether shalt thou pardō him or hide him but shalt vtterly sley hī thy hande shall first be vpon such a one to kill him and then the handes of all the people c. The like commandement is also geuen in the 17. and 18. Chap. of the same boke charging all the people of God in generall to see idolatrie punished without mercie and that in all persones Wherfore we may moste certaynely conclude that if the Rulers and Magistrates in this case woulde not execute the Lawes of God where with they are so straightly charged that then the people are not discharged excepte they put it in execution to take the euil from amongest them to whom it also belongeth Next that no persone is exempted by any Lawe of God from this punishment be he kinge Quene or Emperour that is either openly or priuely knowne to be an idolatrer be he neuer so neare or deare vnto vs he must dye the death For God hath not placed them aboue others to transgresse his Lawes as they liste but to be subiecte vnto them as well as others ouer whom they gouerne And if they be subiecte vnto his Lawes they muste be subiect to the punishment also when they be fownd disobedient transgressors yea so muche the more as their example is more daungerous For looke what wickednesse reigneth in the Magistrates the subiectes comonly take incouragement therby to imitate the same as we see in the examples of Ieroboam Achab and wicked Manasses who being suffred in the beginninge to commit idolatrie and to erecte idoles made the same likewise laufull to all their subiectes For the same cause God commāded Moyses to hāge vp all the capitaynes and heads of the people for that by their example they made the people idolatrers also he had no respect to their auctoritie because they were Rulers but so muche the rather woulde he haue them so sharplie punished that is hanged agaynst the sunne without mercy which iudgement thoghe it was done at Gods commandment firste and after at Moyses yet were the people executors of the same and all did vnderstand that it was iuste and not for that tyme onely but to be a perpetuall example for euer ād a sure admonition of their duetie in the like defectiō from God to hāge vp such Rulers as shulde drawe 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