the Apostle of Christe but also the same is by good and stronge reasons confirmed In answering to this obiection I will not longe holde you in reÌ„dring the cause which as we may probably gether mouid the Apostle to write this to the Romains coÌ„cerning obedience to their superiours but in few wordes touche so muche as seemeth necessarie It may apeare very credible which some Godlie and learned do wryte that amoÌ„gest the Romayns after they had receaued the Gospel there were many vnder that name which woulde be deliuered from all subiection thinking the office of Magistrates nomore necessarie to them that professed Christe as do this day the Anabaptists and Libertins Others who had bene once freed from tribute and custome paying to strange Magistrates woulde therat take an occasion by preaching of the Gospell to paye no more tribute to their superiours Such were diuers of the Iewes who couÌ„ted it for aboÌ„dage And that kiÌ„de of secte was raysed vp euen in Christes dayes as appeareth wheÌ„ the Pharisies sent their disciples with Herodes seruaÌ„tes to knowe his iudgment whither it were lawful for them to paye tribute to Caesar or no. And in the Actes Gamaliel maketh mention of one Iudas Galilaeus which was autor of that secte and moued muche trouble amoÌ„gest the people sayng It was not lawful to paye tribute By these and suche like opinions the Apostle perceauing the office of Magistrates to come in to contempte and men to esteme it not lawful which God him self ordeyned in defence of his religion and Ciuile policie was moued to wryte as is before mencioned â–ª exhorting all men to esteme the office of Magistrates as Gods ordinance and to obeye them whom God had appoynted Rulers ouer them Then as the Apostle wryteth we confesse and so muche as he speaketh we grauÌ„te that is that all men are bownd â—o obey such Magistrates whome God â—athe ordeyned ouer vs lawfully according to his worde which rule in his feare according to their office as God hathe appoynted For thogh the Apostle saith There is no power but of God yet doth he not here meane anie other-powers but such as are orderly and lawfullie institute of God Ether els shulde he approue all tyranny and oppression which cometh to anie commonwelth by means of wicked and vngodlie Rulers which are to be called rightlie disorders and subuersions in comon welthes and not Gods ordinaunce For he neuer ordeyned anie lawes to approue but to reproue and punishe tyrantes idolaters papistes and oppressors Then when they are suche they are not Gods ordinaunce And in disobeying and resisting such we do not resiste Gods ordinauÌ„ce but SataÌ„ and our synne which is the cause of such Or els if we shall so conclude with the wordes of the Apostle that all powers what so euer they be must be obeyed and not resisted then must we confesse also that Satan and all his infernall powers are to be obeyed Why because they are powers and haue their powers also of God which cannot touche man any farther then God permitteth But S. Iames geuethe vs contrarie commandement saing Resiste the deuel and he will flee awaye from you And that the Apostle Paule dothe so restrayne his wordes to all lawfull powers we nede not to seke far of For in the self same Chap. after he dothe expounde his mynde that is what powers and Magistrates he meaneth Such saith he as if thou doest well thou nedeste not to feare but if thou doest euel And agayne wilt thou be out of feare of the power Do wel then and so shalt thou be praysed of the same For he is the minister of God for thy welthe But if thou doest euill feare for he beareth not the sworde for noght for he is the minister of God to take vengeance of them that do euill c. Whereby we may playnly vnderstaÌ„de that althoghe he saithe There is no power but of God yet he meaneth suche power as is his ordinaÌ„ce and lawfull whose office staÌ„deth in these two poyntes to defeÌ„d the good and to punishe the euel not to be feared for wel doing but for euil to whom the sworde is geuen for that purpose And to such with the Apostle we grauÌ„t also that euery persone must be subiecte aÌ„d obedient for they are Gods ordinaunce And to disobey or resiste such is to disobey and resiste God him self And therfore do deserue iustlie to receaue Gods punishment which as the Apostle threatneth is damnation And this makethe nothing agaynst our former sentence but rather confirmeth the same approuiÌ„ng no obedience but that which is lawful that is to say according to Gods appoyntment and ordinance as doth more euideÌ„tly appere in his wordes folowing partly in that he demaundeth obedience to such for conscience sake and not for feare of vengeance onely As thogh he would saye so farre is it from reason and Gods worde that any man shulde disobey or contemne the Magistrates ordeyned by God to punishe vice and mantayne vertue that he nedeth no other to reproue him of euil in so doing then his owne propre coÌ„science which will iustly examined teache him how Gods ordinance oght to be reuerenced especially seruing to the preseruation of the people in suppressing wickednesse and promoting Godlynesse For that cause he willeth after to paye their tribute not to euery man that will demande for vnlawful demandes may be lawfully denied but to whome tribute belongeth custome to whom custome feare to whom feare and honour to whom honour is due Obedience then he requireth of all meÌ„ tribute also custome feare and honor but vnder this condition of iustice and aequitie to render these dueties to them that haue iuste title thereuÌ„to And who are they but as I sayed before such as God hath appoynted to rule ouer vs in his feare for our profit and preseruation of the comon welthe To this also dothe the sayng of S. Peter wel agree thoghe it be broght in of the other partie to proue the contrary Submit your selues to euery ordinauÌ„ce of maÌ„ for the Lordes sake whither it be to kiÌ„ge as to the chief or vnto Rulers as vnto them that are sent of him for the punishment of euel doers and the prayse of theÌ„ that do well Beholde how Peter here nether dissenteth from him self in his answere before to the CoÌ„cile nor here disagreeth from Paule williÌ„g obedience to kinges and inferior Rulers not to all but to such as are appoynted to punishe euill doers and prayse the contrary and to disobey such muste nedes be condemned for wicked and vngodlie rebellioÌ„ For suche there were as maye playnly appere by S. Peters wordes folowing whiche vnder the pretence of libertie woulde couer and cloke their malice And this the Apostle forbiddeth in all maner of subiectes and iustlye But you will saye the wordes of Peter folowing concerning the obedience of seruantes to Maisters dothe charge vs farther then with
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
followe that he hath constitute no lawes or ordinances to our destruction so longe as we shall be founde obedient vnto them Then is there no power that ruleth accordinge to these lawes which either can or will cōmande vs anie thīge tēdinge to our destructiō But if anie so do by Gods permission because of our synnes ād rebellion towardes him for which cause onelie he suffreth wicked Princes to be our Gouernours it is deare brethren to drawe vs to repentaunce and knowledge of our synnes and not that we shulde forsake the Lawes of our God and to contynew in our wonted rebellion by yelding to the vngodlie commandments of wicked men CHAP. XII ¶ How muche the comon people owe to God for his benefits receaued what obedience he requirethe how farre they are charged what thinges they haue promised and how ignoraunce maye not excuse them ALL these thinges being well considered it is an easie matter for all maner of subiectes to knowe what libertie belongeth vnto them by the worde of God whiche they maye lawfullie clayme as their owne possessiō and are likewise bounde at all tymes to practise wherin also appeareth what thinges are prohibited vnto them whiche they maye in no case exercise Yf you therfore be Gods subiectes and people and he your Lorde God and louinge Father who is aboue all powers ād Princes ād hath made no Lawes but such as are for your preseruation and singuler comforte then without all controuersie there maye be nothinge lawfull for you by anie commandment of man whiche your Lorde God in anie case forbiddeth and nothinge vnlawfull or forbidden to you whiche he commandeth whither it appartayne to the firste Table or the Seconde Which rule if ye obserue you maye be assured to please God like as by doinge the contrarie ye shall purchase his heauie wrathe and indignation For no mā can serue two Maisters at once but he shall hate the one ād loue the other And in hatinge your firste and chief Lorde to obeye and please man beholde your impietie is intolerable prefarringe vile mā his creature to the Almightie God and creator of all How muche we are bownde to his Maiestie our owne conscience doth beare vs witnesse whiche can not deny but that we haue receauid of him alone our liffe mouing and being our wisedome strēgthe bewtie riches childrē ād all thīges that are good ād profitable in whose power we may do all thīges ād with out hī all fleshe is turned to dust ād powder Remember the example of the worthie Captayne and Prince Moyses whō God chose to delyuer his people from Egypt who woulde not charge thē with anie thinge at any tyme whiche the Lorde his God had not commanded euermore speakinge on this wise These are the statutes and preceptes of the Lorde Thus sayth the Lorde and Heare ô Israel the voyce of the Lord c. In so muche as he had this for his onlie shilde agaynste the murmuring people It is not agaynst Aaron and me that ye murmure but against the Lorde which beīg chosen and appoynted of the Lorde did onely execute his will and commandementes Yea as for them selues they cōfessed that they were nothinge As for vs sayde Moyses what are we meaninge but earth ād asshes the creaturs of God nothinge differinge from others sauing for that auctoritie wherunto they were called ād the obediēce which they shewed in executīge not their owne willes but the will and pleasure of God And why but because they knew they were the people of God with whō they were charged and beinge his people how it behoueth them to be ruled by no other Lawes and ordinances then by such as God had geuen them Wherfore if Moyses and Aaron Gods electe and chosen seruants had no more power ouer the people then his expresse comandement permit and that the people so far and no farther were bownd to obeye them how can we assure our selues that we offende not Gods Maiestie whose people we woulde be called whē witheout his worde yea cōtrary to his expresse cōmandemēt we satisfie the requestes and statutes of vngodly rulers For as Moyses coulde cōmande nothīge but frō the mouthe of the Lorde so coulde the people obey nothing but that whiche proceaded from his mouthe also aswell because they were his people as for that they had opromised with one voyce and consent before God ād Moyses whē the Lorde commanded him to say on this wise to the people You haue seene what I haue done to the Egyptians and how I haue caried you vpon the winges of Egels and led you forthe to me Yf therfore ye will diligētlye heare my voice and obserue my cōmandement you shal be my propre people before all nations For myne is the earthe And you shal be vnto me a kyngely Priesthod and an holy people Whiche wordes when Moses had pronounced before the whole people they all to gether with one accord āswered Whatsoeuer the Lorde shall speake that will we do And Moyses praised them or God rather by moyses sainge They did well in so answering And therfore promised to rayse them vp a Prophet like to him c. And this was the couenant onlye that God made with them before he gaue them the Lawe in wrytinge and the promes that they made to obserue the same Lawe that they might therby be his deare and chosen people This example ought neuer to departe from the eyes of all such as are or woulde be Gods people Wherin as in a most clere glasse it dothe appeare how they are bownd to God what God requireth of them and what they haue promised to him For as the Lorde God required nothinge of the Israelits but that whiche was their duetie to do and he by his exceadinge benefits in delyueringe them from their enimies had well deserued euen so he byndeth thē to nothinge but to obeye him Nether did they promisse anie farther saynge We will do all thinges not what Moyses or Aaron or anie other after them shall of them selues commande but whatsoeuer our Lorde God shall speake that will we do More then this God required not nether were they bownde any farther but to the Lawes of God onely whiche they promised for them and their posteritie to obserue And God for that cause blessed them aboue all nations with his vnspeakable benefits So are we no lesse bownde to obeye the self same God of Israel whom we also professe in Christe Iesu our Moyses and Captayne by whom we are not onely delyuered from bodely seruitude but from the moste vile and dangerous bondage of Satan through synne our spirituall enemie To this worthiest delyuerer also haue we in Baptisme promised no lese yea muche more obedience because of the more abundance of graces which by him we haue receaued And besides this are moste straightly charged so to do Not by the voyce of anie earthly creature but by the mouth of God the
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
by the cruel officiers of wicked Antiochus which had spoyled their TeÌ„pel rased their waules murthered their brethern and set vp idolatrie in so muche as all for the most parte applied them selues to their wicked parsuations that he with the residue shulde forsake the Lawes and sacrifices of their God to worshipp strange Goddes he made answere to the officer of Antiochus the kinge which would to God our Noble men had perfetly learned That thoghe all Nations apparteyning to kinge Antiochus shulde obeye him so that euery man would declyne from the Lawes of his countrie yet I saieth he my children and brethern wil stand in the conuenant of our fathers c. Which thing he performe din dede to the glorie of God to his owne saluation and comforte of his brethern and countrie for euer And euen at the self same tyme he slewe not onely a Iewe one of his owne brethern which came to sacrifice in his presence at the alter Modim according to the prescript of Antiochus but killed also the kiÌ„ges officer that coÌ„pelled him therto and afterwarde distroyed the altar aÌ„d folowed the Lawe of God with a zeale as did Phinees Matathias had then a litle power amongest his brethern but nothing to defende him self agaynst the kinge and also being charged with children and kinsfolk which semed to be all his power woulde nether pollute him self nor suffer theÌ„ to be polluted with wicked idolatrie nor couÌ„seles to be oppressed with tyrannie And yet we reade of no auctoritie or office he had to excuse him by but onelie this one thing which was comon to all other of his natioÌ„ the Lawes of their countrie and couenant of their fathers Which cause he thoght sufficieÌ„t to discharge his coÌ„science before God and to approue his doings For as muche as God had commanded him not onely to denie to do the commandement of the cruell tyrant Antiochus vnder whoÌ„ all Ierusalem then was by conqueste but manfully to professe him and his as open aduersaries to his Lawes and to resiste idolatrie by force in killing the idolatrer and the kinges seruant by whom he was compelled and in subuerting the altar where vpoÌ„ the idolatrous sacrifice shuld haue bene done Which was as you see manifeste resisting of the superior power being but maÌ„ to the intent he might shewe true obedience to his Lorde and God iÌ„n defending and maynteyning his Lawes which he calleth the couenant of their fathers yea and with the temporal sworde to the vttermost of his power TheÌ„ if Matathias herein did discharge his conscieÌ„ce before God and man in resisting by temporal power the kinge his commandements and officiers it is not onely the office of Apostles aÌ„d preachers to resist but the dewtie likewise of all others according to their estate and vocation But you will say perchance that this boke of the Macabees is not of sufficient auctoririe to persuade your consciences in the like case because it is not reputed to be amongest those bokes which are autentique and named Canonical Trueth it is but that thou which art in like and better estate because of thy power and auctoritie wherewith thou art as wel charged before God as kinge or Emperour mayst and shuldest with a safe conscience folowe this worthie example it is moste true and certayne For the facte of Mattathias dependeth not vpon the auctoritie of the boke wherin it is conteyned but vpon the worde of God whervpon it was grownded For hathe he done anie otherwise in his vocation then the Apostles did in theirs Did not they say that God is to be obeyed rather then man And so sayed Mattathias and muche more playner that thoghe all nations woulde obeye Antiochus yet he and so many as he coulde procure shulde obeye the true God and his Lawes And like as the Apostles according to their answer openlie and playnly in fight of the people did vse the spiritual sworde manfully fighting agaynst all rebellion of man in Goddes cause so did Mattathias vse the temporall sworde according to his power moued by the same reason agaynst idolatrie and oppression which is manifeste rebellion agaynst God Yea and if their were nether example nor Scripture to proue his facte yet would verie natural reason compel euery man to alowe the same as moste Godlie And that therin he did nothing but his duetie which thing was approued in the iudgement of that age and as a lawful facte and monument wryte and left to be red and practised of all posteritie the Lawe of nature so directing their iudgments But to put you out of all doute we will confirme it with an other testimonie most surely auctorised and the very same in effect of that renowmed and worthie Capitayne Iosua the sonne of Nun whome God him self had chosen to succede Moyses in the gouernement and leading of the people of Israel who after he had declared the benefites of God done vnto them from the tyme that he had chosen them to be his people namelie to Abraham whom he called from idolatrie to Isaac and Iacob and to the rest of the people their posteritie in deliuering them out of Egypt preseruinge them in the wildernesse and geuing to them his Lawes spake these wordes to the Elders aÌ„d all the multitude sayng Now therfore feare ye the Lord serue him vnfaynedlie and faithfullie take away the Goddes which your fathers worshipped beyonde the Riuer and in Egypte and serue the Lorde But yf you wil not serue the Lorde chose vnto you this day whom you will serue â–ª whither ye wil serue the Goddes beyonde the Riuer or the Gods of the Amorites in whose lande ye dwele As for me and my familie we will serue the Lorde answering as did Matathias And this spake he in his later dayes to admonishe them afore hande not to incline to idolatrie and to neglecte the Lawes of God which is the cause of all euill and gapp to all mischiff Which sayng of Iosua the true seruaÌ„t of God seemed so Godlie in the sight of all the people that all were compelled with a uehemencie of spirite to say God forbid that we shulde forsake the Lorde to serue strange Goddes For the Lorde our God him self broght vs out of Egypt and from the house of bondage What wilt thou more to proue this facte of Mattathias aÌ„d therbie thy duetie also whither thou be of the Seniors of the people or of the multitude Here is thy confession if thou be of God Yf all men would serue strange Godds yet will I and my familie serue the liuinge Lorde And agayne God forbid that we shulde leaue the obedience of our God by whome we are created redeâ—â—d and saued to serue strange Goddes And how caneste thou say that thou seruest God thy Lorde except thou vse all suche means as he hath geuen to thee in defence of his glorie beit counsel learning auctoritie power in bodie or in soule All muste serue the Lorde when he
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
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