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
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
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
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
demaundeth it And when demaundeth God these thinges of vs if not then chieflie whē Satā begynneth to rage the worde of God despiced his Name blasphemed his Churche scattered his children miserably oppressed imprisoned famished and murthered Either now must the counsele of the Coūseller the learning of the learned the auctoritie of the honorable the power of the Nobles the bodies of the subiectes serue the Lorde or neuer For now will the Lorde trye who are his people in separating the chaffe frō the corne those that loue the Lorde vnfaynedlie ād wil serue him in dede from the halting dissemblers ād hypocrites who thīking therby to escape present daūgers runne headlonge to their owne destructiō thiking therby to escape the feareful voyce of the Lorde fall in to the pit And if they come foorthe of the pit they are taken in the net and cannot escape saithe the Lorde There is no waye but one to turne agayne vnto the Lorde who hathe woūded vs and he will heale vs he hathe striken vs for our synnes and he will bynde vs vp agayn ād within two dayes will he restore vs to lyffe ād the thirde day rayse vs vp and we shal come before his face saithe the Prophet And by what other means can we turne vnto the Lorde to be healed of our woundes to be restored to lyffe agayne to be lifted vp and broght before his presence but by vnfayned repentance euerie man of what estate or condition soeuer he be Considering with teares how shamefullie he hathe fallen from God and by what means and to call for grace and strength to turne back by the self same means and wayes to obey God in walking the contrarie And to Folowe the counsell of the Apostle that as before we haue geuen our members to serue vnclennes and iniquitie so now after true repentance make them to serue rightousnes and holynesse Wher before we serued men and not God now to serue God and not man but in God Where as we abused all the gyftes of God to mayntayne idolatrie and tyranny now to vse the same to the restoring of Gods glorie and preseruation of his humble and afflicted children where as before we haue troughe contempt of his graces especiallie the worde and Gospel of our Sauiour Iesus Christe broght vpon vs shame and confusion now by reuerent receauing of them agayne and framing our liues thervnto we may remoue these plagues ād finde fauore ād grace in the sight of our God who for this cause hathe striken vs and by all maner of means callethe vs backe from our wickednesse readier to receaue vs then we to desier him CHAP. VIII The conclusion of these two parts with a farther declaration of the same that it is both Lawful and necessarie some tymes to disobeye and also to resiste Vngodly magistrats and wherin VVherfore deare brethern in the Lorde to returne to our pourpose you may well vnderstāde of these thīgs which haue bene hitherto mentioned not only the cause of all our miserie in England this day to haue bene for that we nether taught knewe nor vsed true obedience but also what obediēce God requireth of all mē ād what he cōdemnethe for disobedience Obedience is to heare God rather then man and to resiste man rather then God as by the answere and doinges of the Apostles and examples of others ye haue bene instructed Whereī you may see how litle the commandments threatnynges power auctoritie or punishments of anie kinge Prince or Emperour oght to preuayle with vs agaynst the commandement of God where with we are charged Can we then pretende ignoraunce any more Beholde verie nature doth teache all men which be not destitute of their comō sense ād reason that God oght rather to be obeyed then man in so muche as the Apostles therin feared not the iudgment of their enimies Shall auctoritie of man or power of Princes bleare our eyes anie lōger seing there is none so ignorant whose consciēce doth not beare him witnesse that God is moste worthie of all honor and onely to be feared for his power who made the heauens and the earthe and man ruler therof by whose power and wisdome as all thinges were created so by his wonderful prouidence are all thinges preserued and gouerned Shall the threatnings of man or punishment of Princes moue vs to leaue vndone that which he commandeth ād our vocation requireth Shulde we honour thē for their offices and great titles because they are called kīges Princes or Emperours This muste we do so longe as they will be subiectes to God and promoters of his glorie of whome they haue their auctoritie as the examples of the Godlie Patriarkes and Prophets of Christe him self and his Apostles and of all martyrs in all ages vntil this day do witness Which with their bloude haue sealed vp this doctrine for an vndouted veritie that there is no obedience agaynst God which in his iudgment is not manifeste rebellion Doest thou then vnfaynedly beleue in God and haste geuen thy self to serue him and after art commanded of thy Prince or Ruler what name so euer he beare to committ idolatrie in worshippīg a piece of bread for thy Sauiour as do the Papistes which is open blasphemie agaynst the Sonne of God Arte thou willed to be present at the idole seruice which the Apostle S. Paul forbiddeth or ells to make or erect images in Churches or tēples to heare Masses to trot on pilgremage to purchesse pardōs to cōfesse the Popes auctoritie to esteme Gods worde for heresie ▪ Art thou charged to be a tormentour of the Saincts of God to lay holde vpō thē as did the Scribes ād Pharisies the chief Bishopp and Priests whith their officiers vpon Christe and his Apostles to bringe them before the Concile to caste then in prison to flatter them to reuile thē opēly to famishe them secreatly and hange them in their gayles to racke them to bringe them to the galows to the stake and cōsumyng fier to see execution done vpon then as vpon theues murtherers villains whoremongers adulterours traytors idolaters blasphemers when inwardlye thy conscience cryeth vnto thee Take heede ād beware what thou doest to these men for they are the verie seruantes of God as Pilate was admonished by his wiffe Art thou I saye cōmanded to do anie of these thīges and fearest God Beholde here art thou taught what answere it behoueth thee to make and that by the Apostles of Christe which is Iudge you whither it be lawfull in Godds sight to obey you rather then God And agayne God must be obeyed before man If thou wilt alleadge the daunger of losinge thy lyuing and office wherby thou and thy familie are founde consider it is a greater matter to lose thy soule and to bring the cursse of God vpon thy whole housholde to whome it were farre better to begg in the feare of God thē to be gyltie
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
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