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
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
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
as the people traÌ„sgressing agaynste the Lawe For with God ther is no respecte of persones as here after folowith more largely Thus we see that althoghe Dauid thoght it not lawful in his priuate cause to touche Gods anoynted yet are no people or nation therby coÌ„strayned either ot obeye their anoynted in vnlawful demandes or els forbidden to withstand the open transgression of Gods Lawes and mans For in that case Saules seruauntes would not obeye him commandinge them to murther Ahimelech and the rest of the Leuites aÌ„d Priestes so that not to withstand such rages of Princes in tyme according as the Lawe requireth which commandeth that the euill be taken forth from amoÌ„gest you is to geue them the bridle to all kynde of mischiffe to subuerte all Lawes of God and man to let will rule for reason and therby to inflame Gods wrathe agaynst you wholy as your selues in Englande are this day an example to all natioÌ„s and people that beare the Name of Christe These are the obiections for the moste parte or at the least the chiefest which are comonly alleadged agaynst this veritie moste playne and euidente that is that there is no obedience to be alowed agaynst God which is not in his sight disobedience Also that it is lawfull for all men according to their vocatioÌ„ to resiste to the vttermost of their power all such as are open enimies of God and labour to make them slaues to Satan These obiections as you playnly see make nothing to the coÌ„trarie but if they shall be depely considered do rather strongly confirme the same Therfore deare brethern let no man feare to shewe him self Gods seruante openly and to forsake in tyme the shamefull boÌ„dage of Satan to call back the trueth of Gods worde agayne wherby ye were once in freedome both of conscieÌ„ce and bodie and vtterly to abolishe all vile papistrie the doctrine of deuils and onely cause of all your calamitie both of bodie and soule CHAP. XI It apperteyneth not onely to the Magistrates and al othâ—r inferior officers to see that their Princes be subiect to Gods Lawes but to the comon people also wherby the tyrannie of the Princes and rebellion of the subiects may be auoyded TO resiste euill and to mayntayne goodnesse to honor God truely and to expel idolatrie euery man will confesse to be a good and godly acte aÌ„d cannot but highlie commende the workers therof as men acceptable to God and worthie members of a comon welthe but when men coÌ„sider the daungers and displeasures which commonly happen to such then is there great curtesie made who first shall take the enterprise in hand and longe disputations made whither it be their duetie or no and to what sortes of men it doth belong as thogh any were exempted out of that nomber which do professe the Name of God If the superior power be an idolatâ—er or a cruel tyrant suppressing true religion and murthering the Sainctes of God as Iesabel of England doth with all her rable of papistical Bishopps and shauelinges who is so ignorant of God or destitute of all humanitie or natural iudgment that wil not aknowledge such a one to be vnworthie the societie of the godly and honest muche lesse to haue the auctoritie and rule ouer great nations and whole kingdoms And not with out cause For by the Ciuile Lawes a foole or idiot borne and so proued shall lose his landes and inheritance wherunto he is borne because he is not able to vse them a right but especially oght in no case to be suffered to haue the regiment of a whole nation or kingdome And it is moste certeyne that there is no such euil can come to any comon welth by fooles and idiots as dothe by the rage and furie of vngodly Rulers maynteyners of idolatrie aÌ„d tyrannie For follie hath comonly ioyned with it simplicitie voyde of malice and easie to be ordered but idolatrie and tyraÌ„nie reseÌ„bleth more the nature of wilde beastes cruell beares aÌ„d ragiÌ„g lyoÌ„s theÌ„ the coÌ„dicion of maÌ„ For simplicitie they are replenished with craftines â–ª for loue they shew malice and for patience furious rage aÌ„d madnesse and beinge borne as it were a comoÌ„ plague to all men cannot once studie for the preseruation of a fewe This besides reason experience teacheth all men to be moste true that it were better to haue anie foole theÌ„ such an vntamed beaste to be ouer theÌ„ And that suche being altogether with out God oght to haue no auctoritie ouer the people of God who by his worde requireth the contrarie as is moste manifeste And yet to punishe and depose such a one according to the commandemeÌ„t of God there is none that thinketh it Lawfull or at the least will confesse it to appertayne vnto them either to do it them selues or to see it done by others As for the wicked counsellers they are playne Gnatos and flatterers thinking their office to be applyed vnto their kiÌ„ges and Quenes will as thogh they had no charge of the whole Realme And therfore will labour to coÌ„passe nothiÌ„ge but that which their Princes lust after or may at the least please them not passing if the whole Realme do perishe so they maye obtayne their fauours Suche Achitophels deserue to haue Achitophels rewarde for their deuilishe couÌ„selle with out mercie And as it is with them so is it with the reste of all estates as before hath bene touched Neuerthelesse the matter is so euident vpon their partes that all will coÌ„fesse that it chiefly beloÌ„geth to inferior Magistrats to see a redresse in such disordres and they theÌ„ selues can not well deny it But as touching the comon and symple people they thinke them selues vtterly discharged whither their Prince be godlie or vngodlye wise or foolishe a preseruer of the comon welthe or ells a distroyer all is one to them they muste be obedient because they are ignorant and muste be led them selues not meete to leade others And because their doinges are counted tumultes and rebellion except they be agreable to the commandmentes decrees and proceadinges of their superior powers and Magistrates and shal in doing the contrary be as rebells punished therfore of all others say they we haue least to do yea nothing at all withe the doinges of our Rulers Yf they rule well we shall fare the better if they be vngodly they haue the more to answere for their vngodlynesse What haue we to do with their matters Thus do all sortes of men from the highest to the louest slyppe their heades out of the coller and as careles persones not passing which end goeth forwarde geueth the brydle wholie to their Rulers till destruction remediles ouerflowe all To the intent therfore that this simplicitie ignoraÌ„ce and subiection of the inferior people do not altogether blynde them and cause them as hitherto it hath bene proued almost in all places and countries to suffer them selues like brute beastes rather then reasonable
be augmented for your playne confession nor yet diminished for keepinge of silence For nothing cometh to the seruants of God by hap or chaūce whose heares of their heads are numbred Wherof yf you be so assured as you oght to be there can be nothing that shuld make you to shrinke from the Lorde If they do cast you in prisō with Ioseph the Lorde will delyuer you yf they cast you to wilde beasts and lyons as they did Daniel you shall be preserued yf in to the sea with Ionas ye shall not be drowned or in to the durtie dongeon with Ieremie you shall be delyuered either in to the fyrye furnace withe Sidrach Misach and Abednago yet shall you not be consumed Contrarie wise yf it be his good pleasure that you shall glorifie his holie Name in your death what great thing haue you loste Changing death for liffe misery for felicitie contynuall vexation and trouble for perpetuall rest and quietnesse chosinge rather to dye with shame of the worlde being the seruantes of God then to lyue amongest men in honor being the seruantes of Satan and condemned of God Otherwise if you geue place to the wickednesse of men to escape their malice and bodily dangers you shewe your selues therin to feare man more then the mightie and dreadfull God him that hath but power of your bodie and that at Gods appoyntement then God him self who hath power after he hath destroyed the body to cast both bodies and soules in to hell fyre there to remayne euerlastingly in tormentes vnspeakable And moreouer that which you loke to obtayne by these shamefull shiefts you shall besure to lose with gryef and trouble of Conscience For this saying of our Maister being true and certayne That they which seeke to saue their liffe meanynge by anie worldly reason or policie shall lose it what shall be their gaynes at lengh when by dissimulation and yelding to popishe blasphemie they dishonor the Maiestie of God to inioye this shorte miserable and mortall lyffe to be caste from the fauour of God ād companie of his heauenly Angells to inioye for a shorte tyme their goodes and possessions amonge their fleshly and carnall friends when as their conscience within shall be deeply wounded withe hellike tormentes when goddes curse and indignation hangeth contynually ouer the heades of such ready to be powred downe vpon them when they shall finde no comforte but vtter dispayer with Iudas which for this worldly riches as he did haue solde their Maister sekinge either to hange them selues with Iudas to murther them selues with Frances Spera to drowne them selues with Iustice Hales either els to fall in to a raginge madnesse with Iustice Morgen What comforte had Iudas then by his mony receaued for betraynge his Maister Was he not shortly after compelled to cast it from him with this pitifull voyce I haue synned in betraying innocēt bloud Coulde anie of these forenamed persons after they had commytted the like treason to our Sauiour Iesus Christ finde anie more comforte in their friendes from whom they were so loth to departe Or anie more pleasure in their possessions or assurance in their treasures Beholde they had all moste miserable lyues for the tyme and shamefull endes Then deare brethern in Christ what other rewarde can anie of you loke for commytting the like offences Haue you anie more assurance of Gods mercies then they had Woulde not Christ spare his owne Apostle Iudas and yet will pardon you Did not iudge Hales appearingly professe the Gospell a longe space and was greatly commended for a godly man amongest the Godly And yet after by the importunate perswations of the pestilent papistes denyinge his Maister sustayned this horrible iudgment that he and such like might be a perpetuall example for you and all men to feare the like or worse punishemente You see therfore how there is no truste but in God no comfort but in Christ no assurance but in his promisse by whose obedience onely you shall auoyde all danger And whatsoeuer you lose in this world and suffer for his Name it shall be here recompenced with double according to his promisse and in the worlde to come with liffe euerlastinge which is to finde your liffe when ye are willinge to lay it downe at his commandement I am not ignorant how vnnaturall a thinge it is and contrarie to the fleshe willingly to sustayne suche cruell deathe as the aduersaries haue appoynted to all the children of God myndinge constantly to stand by their profession which to the spirite notwithstanding is easie and ioyful For thogh the fleshe be frayle the spirite is prompte and redy Wherof praysed be the name of God you haue had notable experience in many of your brethern very martyrs of Christe who with ioye paciētly and tryumphinghe haue suffed and drunke with thurste of that bitter cupp which nature so muche abhorreth wonderfully strēgthned no dowte by the secreat inspiration of Gods holy Spirite So that there oght to be none amōgest you so feeble weake or timorous whom the wonderfull examples of Godes present power and singuler fauour in those persons shulde not incourage bolden and fortifie to shewe the like cōstancie in the same cause and profession Neuertheles great cause we haue thankfully to consider the inspeakable mercy of God in Christe which hath farther respecte to our infirmitie that when we haue not that boldenesse of spirite to stande to the death as we see others yet geuing so muche to our weaknesse he hathe prouided a present remedie that beīg persecuted in one place we haue libertie to flee in to a nother where we cannot be in our owne coūtrie with a safe consciēce except we would make opon profession of our religion which is euery mans duetie and so be broght to offre vp our liues in sacrifice to God in testimonie that we are his he hathe mollyfied and prepared the hartes of stranges to receue vs with all pitie and gladnesse where you may be also not onely delyuered from the feare of death and the papisticall tyrannie practised without all measure in that coūtrie but with great freedome of cōscience heare the worde of God contynually preached and the Sacraments of our Sauiour Christ purely and duely ministred without all dregges of poperie or supersticion of mans inuention to the intent you being with others refresshed for a space and more strongly fortified may be also with others more willing and ready to laye downe your lyues at Gods appoyntment For that is the chiefest grace of God and greatest perfection to fight euen to the bloude vnder Christes banner and with him to geue our liues But if you will thus flee welbeloued in the Lord you must not chose vnto your selues places according as you phantasie as many of vs which haue left our countrie haue donne some dwelling in papisticall places amongest the enimies of God in the myddle of impietie in France as in
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