Father speakinge frō the heauens This is my dearely beloued Sonne in whom I am delited heare him whose fidelitie also no lesse passed the faithfullnesse of Moyses then did his honor and dignitie being the Sonne of God and promysed Sauiour doing nothing at all nor teaching any thing which his heuenly Father had not appoynted him to do and to teache Wherfore as the Iewes had the Lawe of God and his commandementes for a sufficient discharge agaynst all contrarie commandementes of what auctoritie so euer they were being no farther bownde to any creature thē the self same Lawes of God approued euenso all such as beare the Name of Christ and woulde be taken for the people of God thoghe they be of the basest ād loweste state of subiectes are no farther bownd to any Prince or superior power nor to their commandementes then the cōmandement of the chief kinge ād Lorde doth approue ād permitte nor then their promesse agayne to him doth require Nether may it be a sufficiēt discharge for thee to alleadge ignorāce because thou art a subiecte and therfore hast nothing to do to inquire of the doinges or to examyne the commandementes of thy superiors or Rulers but wilt say with the multitude If they commāde well thou art obedient if otherwise thou art excused in doing as thou art cōmanded and they onely haue to answer to God by whō thou art thus charged Desceaue not thy self deare brother For aswell art thou charged by Gods worde to knowe what they commande thee and not to do it except it be lawfull as they are charged by their office to will nothīg of thee which Gods worde approueth not For as they in commanding ād doing euill shall not escape Gods heauy wrathe and iudgmētes no more shalt thou being made an instrument of their impietie and vngodlynesse Therfore to be ignorant in these thinges althogh thou be a subiecte is to contemne the commandement of God and to neglecte thine owne saluation for as muche as God hath charged thee beinge one of his people with the same Lawes the Ceremonies except wherwithe he charged his people Israel before and willith thee no lesse to knowe his preceptes and to obeye them then he willed the Isralites Of them he required to haue his Lawes wrytē vpon their dores and postes to instructe their children in the same to talke of them sitting at home and when they walked in the waye when they went to bed and whē they shuld rise But to thee besides all this God hath sent a more shining light our Sauiour Iesus Christe which euery man may clerely beholde excepte he be wilfully blynde with the stubberne Iewes He is the light that shinethe in darknesse and lightneth euery man that commeth in to this worlde He hathe taken away the shaddoues ād Ceremōies of the Lawe that thou mayst clerely beholde the will of his Father He hath vncouered Moyses face to the-intent thou mayst fully consider the secrets of God For these are the dayes wherof the Prophet Ioel spake when all shulde be Prophets and see visiōs And it shal come to passe in the latter dayes saith God that I wil powre furth my Spirite vpō all fleshe ād your sonnes ād daughters shall prophecie your younge men shall see visions and your auntients shall dreame dreames And moreouer vpon my seruauntes and handemaydes in those dayes will I powre my Spirite and they shall prophecie Which prophecie S. Peter affirmeth to be fulfilled in the kingdome of Christe where all thinges are as playne and euident to all sortes of men and women which professe Christe vnfaynedly as before his tyme they were to the Prophets them selues or to such as God appeared vnto in dreames or visions And therfore if ignorance of Gods Lawes coulde not excuse the Iewes before Christes commyng which were contynualy subiecte to the punishment of God for their transgressions thoghe many thinges were obscure as in shadowes and figures how muche lesse cā it excuse any mā now in so great lyght of the Gospel Seing then thou knowest thy self bownd to obeye thy Lorde God aboue all others because of the inestimable benefits thou hast receaued of him in Christe Iesus and because he requireth the same of thee and thou hast also promised no lesse to him in thy baptisme and profession and last of all in that thou canest not pretende ignorance in such knowledge ▪ and shyninge brightnesse nor yet escape Gods vengeance which he with out respecte of persones wil powre indifferently vpon all transgressors be they superior powers or inferior subiectes It is thy parte then beīg a subiecte to learne this lesson of the Apostles whē so euer thou shuldest be constrayned by commandement or force of tyrantes to do euill That God must be obeyed before man Which vnto thee will be as sufficiēt a defence and buckler in all assaultes and daungers as it is to all other sortes of men in auctoritie and office as was before declared Art thow then being a subiecte commaūded to worshipp stockes and stones which this day to our shame are erected agayne in Englande Beholde thou hast Gods commandement for thy defence Thou shalt commit no idolatrie nor make to thy self any grauen image c. Art thou charged to be at the idolatrous Masse wherin Christe thy Lorde is blasphemed Beholde he hath geuen thee an other charge that is to celebrate his Supper according as he left in example sayng Do you this that is which ye se me do ād not which the powers of the worlde or the pestilēt papistes commande Also do it saith Christe in remembrance of me and not of your frindes alyue or departed as teache the Papistes For none of thē died for you More ouer do it to shewe forth the deathe of Christe til his coming as witnesseth the Apostle and not to make a new sacrifice for synne as the Papists blasphemously both teache and preache Art thou commanded by men to dishonour the Sabbathe day in worshipping of Sainctes and abstayning vpon their dayes and euens from thy lawfull busines Beholde God thy Lorde chargeth thee no further then onely with his daye of reste saying See thou keepe holie the Sabbath of the Lorde thy God and not of Peter Paule Marie Iames or Iohn Art thou commāded to sweare in the name of Marie and all the Saincts in heauen which is the papistical othe Beholde the Lorde saithe Thow shalt onely sweare in the Name of thy Lorde and God Art thou commanded not onely to take the Name of the Lorde in vayne but also to forswere thy self moste shamefully agaynst Gods glorious Maiestie and the honor of our Sauiour Christe as all they haue done which lately haue sworne to acknowledge Antichriste the bloudy butcher of Rome to be their head and gouernour Beholde The Lorde will not suffer his house vnpunished that taketh his Name in vayne muche lesse such periured and forsworen wretches
for feare of anie power And in oure miserable Countrie where Antichrist this day is againe for oure synnes exalted if commandemēts of tyrantes shuld haue taken place in all men as it did with many hirelinge preachers some moste shamefullie denying their Maister Christe taking vpon them the marke of the beaste ministring poyson for foode to their flocke some in makinge a spoyle and praye of their flocke and as cowardes takeyng them to their feete leauing the poore lambes of God with out all comforte to be deuoured of the wilde rauenous beastes ▪ some also in playng on both partes with the halting Israelites thinke to serue God and Baal if in all others I saie as in these the vngodlie decrees of men shulde haue taken place how coulde we haue had these worthie examples of so many hundreth martyrs who haue glorified Christe moste constantlie in offringe vp their liues as a moste swete sauour to the Lorde And that of all sortes of men and women young and olde riche and poore learned and vnlearned all being herein persuaded not able perchaunce to do anie more for the comfort of others in so generall a defection from God haue chosē rather with the losse of this corporall lyfe to obeye God then otherwise to lyue in welthe and obeye man For the which the Name of God be praysed for euer who styrre vp our hartes by their examples and prepare vs with the grace of his holie Spirite to the like constancie and obedience Besides this we learne by the cōmandements of God that so oft as he forbiddeth any thing which he wolde not to be done in the self same he commandeth vs the contrarie as for example Thow shalt not murther Steale Commit adultrie or Beare false wittnes It is not ynough to abstaine frome these thinges neither is God therin fullie obeyed except we do the contrarie so oft as occasion is ministred that is to saue preserue and defende as well the goodes as the persones of our brethren and neghbours And this is a certayne and general rule not onely in these examples here named but in all other preceptes whither they be of the Ten commandments or anie other besides conteyned in the Scriptures that what so euer God forbiddeth anie man in the same he is charged to do the contrarie according to his power thogh all the worlde would stande agaynst him In confirmation wherof let vs onelie consider the notable example of the Godlie Prophet Daniel who when he was commanded in the name of kinge Darius by whome he had bene promoted to great honor and of all other was in best fauor and hiest reputation with him to aske nothing of his God or anie other for the space of thirtie dayes but onely of Darius his kinge according to the decree made at the requeste of his vngodlie counsel purposlie agaynst Daniel would not obeye the commandement being not ignorant that it was a publike decree which all he onely excepte obeyed And also how death and that moste terrible to be cast among the hungry lyons was appoynted for a punishment to the transgressors But Daniel not contented to do as he was commanded did as he was accustomed the contrary ▪ not once but thrise euery day transgressinge the kinges commādement prayinge to the liuinge Lorde his God And to the intent it might be knowen abrode to al men that he contemned this vngodly commandement he set open his windowes more then custome to the ītēt that all whiche wolde might beholde his doing so glad was he to be knowen to serue the true and mightie God Here wolde our worldly wise men no dout condemne Daniel of rashnes and follye in doing more then was expedient What nede he thus to prouoke the indignation of a Prince who had power with a worde of his mouth to distroye him Yf he wolde not aske anie thinge in the Name of Darius as others did yet might he haue abstayned from praying to God for that space Was thirtie dayes so great a matter that he might not abstayne from praying to God to gratifie therby his Prince to whome he was so muche bounde And if he wolde nedes praye to God could he not haue done it preuely and secretly What nede he to set open his window in the sight of al men This was an open contempte of the kinges Maiestie this was a greater offence then the facte it self Thus wolde the politike ād worldlinges reason as our carnall Gospellers do daylie to mayntayne their shameles halting vpon both partes to cloke their owne impietie and to intice others to do the like But faythful Daniel had learned an other lesson and of a more faithfull scholemaister euen the verie same that instructed here the Apostles the Spirite of God the auctor of wisedome and trueth that he oght not onelie to contemne the kinges vnlawfull commandement but to do the plaine contrarie Nether thoght he it sufficient to do this secretly except openly he shewed to all the worlde whose seruante he was and what God he honored Otherwise how colde he haue declared to the people that he loued his God with all his harte soule and power as was commanded CHAP. VII All men are bound to follow the like example as wel as the Apostles and Daniel of what estate and condition so euer they be HEre are all excuses taken away from all men that will be true Christians and haue the Apostles and Daniel for their instructers and teachers whither they be Counsellers Nobles Peares or inferior and ciuile officiers But they will peraduēture excuse them selues as thogh God had no thing to do with thē because they be not Apostels nor Prophets Neuertheles they may be assured they shall be as they euer haue bene subiecte to his plages and punishments and so will he haue a do with them thogh they would haue noght to do with hym Yf the temperall sworde had bene committed to the Apostels as wel as was the spirituall if they had bene Pears of a realme and knowen so wel their duetie towarde God and their contrye as they did to Christ and his Churche being Apostels woulde they haue lyfted vp their sworde agaynst Goddes glorie to the subuersion of the trueth and their nation at the commandement of their Prince and kinge Or wolde they not rather haue answered we are appoynted of God to set forthe his glorie and to defend his people and cannot therfore obeye you If that woulde not serue must they then haue ceased at their threatninges with death and displeasure Is that sufficient to discharge them if in not vsing their power to suppresse tyranny and idolatrie they suffer the people of God to be deuoured Iudge you your selues that beare this Name whither God coulde approue their doinges Matathias that worthie Captayne of the Iewes as it is wryten in the firste boke of the Machabees coulde not so lightly excuse him self when he was commanded
of innocēt bloud which the Lorde must nedes reuēge according to his promesse Yf thy innocēt brother which is broght to thee because he is the seruant of God be ready for Christes sake to offre vp his life in sacrifice what great thing is it for thee to offre vp thy vile liuing for the same cause of rightousnesse For as he in losinge his life hath assurance to finde it euerlastingly euen so mayst thou be assured in forgoing thy office because thou wilt be no tormentour of Goddes children agaynst thy duetie and conscience to haue the rewarde of rightousnesse at the hands of God who estemeth all thinges done to anie of these litle ones as done to him self and forbideth thee to touche them sayng Touche not myne anoynted ones Therfore as there is no power or punishment that shuld cause thee to do euil so is there no office or promotion which thou shuldest not willingly forgoe rather then in reteyninge it to be an instrument of iniurious oppression hauinge this rule of our Sauiour Christe alwayes before thine eyes What so euer ye would that men shulde do to you that do you to them also Neither is this ynough rather to suffer iniurie and losse then that thou wouldest be a worker of iniurie to others by any means but more ouer it is thy parte to be a withstander of euil and a supporter of the Godly to the vttermoste of thy power as thou hast partly harde all ready ād partly shalt heare now folowing For as God hath not created vs for our selues but to seke his honor and glorie and the profit of our neighbour especially of such as be of the housholde of faithe euen so are we īdetted to God to bestowe all those gyftes be they spiritual or corporal wherewith God hath blessed vs to the self same end stryuing agaynst all impediments helping defending comforting and deliuering to the vttermoste of our power all such as we are assured do feare God and stande in nede of our ayde and supporte Otherwise we shewe our selues to haue more compassion vpon brute beastes as our neighbours oxe asse or shepe which Gods Lawe dothe charge vs to helpe saue or drawe forthe of the diche althoghe it were the beaste of our enemie Are we then bound to do this to vnreasonable and brute beastes yea to any thing belonging to our neighbour and shall we be afrayde to do the like to him self what tyme he is in necessitie Yf his shepe or other of his cattel were readie to be deuoured in our presence of wolues or suche wilde beastes are we not bounde as wel in conscience as by the Lawe of God to driue the wilde beaste awaye and saue his cattel who can deny this to be our duetie Can we be excused then in suffringe the soules and bodies of the children of God our brethern to be moste pitifully distroyed of Gods enemies by false doctrine and cruel murthering and put not to our handes and power to deliuer them The verie Gentils with out God were taught so muche of nature that to do wronge to a nother is not onely iniurie but also they condemne him as an iniurious persone which can and will not withstande wrōge done to a nother Wo be to thee thē ô miserable Englande amonge other nations and peoples which hast a longe tyme delited in iniustice and cruel oppression Wo be vnto you moste vngodlye and careles counsellers Wo be to you Rulers and Magistrats from the hieste to the loweste for that you ruling with out the feare of God see your owne fleshe ād bloude the very lābes of God dayly to fall by flockes not in to the diche or pit but in to the vnsaciable mouthes of the wolueshe papistes not onely to be hurte and iniuried but cruelly to be deuoured both bodie and goodes and their poore wiues children and families destroyed ād go a begginge And yet neither the sorouful sobbes ād cōtinual teares of the lamētable mothers nor the pitiful crye of the spoyled infātes nor the extreame necessitie of their dispersed seruāts besides the shamefull betrayinge ād subuertiō of the whole Realme daylie approchinge can once moue your harde ād stonie hartes with pitie to defende their cause and delyuer them frō tyranny beinge promoted to your honours and offices to that end Can you escape the condemnation of the Lawe whiche prefer the preseruation of your beastes and cattell to the pretious lyues of your owne brethern the Image of the liuinge Lorde whom you are bounde to loue as your selues Shall not the Gentils whiche lyue besides the Lawe stand in iudgment agaynste you whiche professe the Lawe when they are more preste to defende their people from iniuries then you yours Your owne offices auctoritie and power shall in that daye put you to silence and confounde you Was there euer the like contempt of Gods worde in Capernaum The like idolatrie amonge the heathen Or like tyranny and cruell murthering at Ierusalem And yet to Capernaum Christ hathe threatned that it shall be easier for Tyre and Sidon in the last day then for it The Gentiles he commanded to be distroyed as his extreame enimies And as for Ierusalem that worthie Citie of the Lorde escaped not his seuere iudgement not leauinge one stone vpon another as oure Sauiour himself afore prophecied ād as their miserable state and dispertion this daye doth testifie Will God then spare Englande alone and punishe all other nations for lesse impietie Can he of his iustice spare you counsellers you Nobles and inferior officers Whiche spare not to spoyle oppresse accuse condemne and murther the people of God to deface his glory and to distroye the whole Englishe Natiō from the earthe so moche as in you lieth Repent repent you miserable mē for your synnes be at the highest your cupp of iniquitie is full and the houre of your heuy visitation is come when it will be to late for you to flee from the great wrath of Gods indignation whiche shortlye is like to be powred vpon you Then shall you well perceaue that there is no saluation but vnder Gods protection no comforte with out Christe no obedience agaynst God no power that can dispence with the charge of the Almightie and his commandements especiallie when all your counsels agaynst him and his poore seruants shall fall vpon your owne heades your wisedome turned to follie your noblenesse to vilenesse your rule and dominion taken from you and you made slaues to others your fayre howses and gorgeous buildinges destroyed your great possessions geuen to your enimies your wiues to be rauished your mayds deflowred and children murthered with out mercy your pride and hie lokes abated your welthe turned to miserie your delicate faare and costlie aparell to extreame hunger and beggerye your ioye and pastance to weepinge and continuall sorrowe and in the end shamefull deathe as you haue
them for his people Then who is so mad and impudēt to thinke that peace ād quietnesse can be amongest anie people or nation by obseruing the Lawes of wicked men rather then in reteyning the wholsome Lawes of God That mā which is not able to rule him selfe can better gouerne his subiectes and defende them than God may his people That the people shall rather enioye all blessinges of God in yelding to the wickednesse of the vngodlie Rulers then to see them straightlie punished for transgressions of the confortable Lawes of the almightie For after that God had once geuen his Lawes to his people he shewed them playnlie by Moyses that he required nothing els of them but to feare him and to walke in his wayes to loue him and serue him with all their harte and to keepe his preceptes and statutes which he cōmanded them that day And why bycause saithe Moyses he is the God of Gods the Lorde of Lordes the greate mightie and dreadful God whiche hath no respecte of persones nor taketh anie rewardes And this fructe shall you be suer of in keepinge his Lawes He wil be your prayse ād your God that is as in an other place the same Moyses writeth He will make you a wise people a mightie Nation praysed and cōmēded of all Natiōs which shall saye This is onlie a wise people and a people of vnderstandinge ād mightie For what people is so great whiche hath their God so friendly and familiar with them as the Lorde our God is in all thinges that we call to him for For whiles we obey his Lawes and suffer them in no case ād in no persone to be transgressed and left vnpunished to the vttermoste of our power we are assured that the blessinges which God after promised shal be powred vpō vs that is to be blessed at home and a brode in the frute of our wombe of our lande of our beastes and cattell And the Lorde will make our enemies which rise agaynst vs to fall before vs to entre in one waye agaynst vs and to flee by seuen wayes afore vs. And all the people of the earthe shall see that the Name of the Lorde is called vpon amongest vs and shall be afrayde of vs. Yt is then no newe doctrine which God so longe ago taught to the Israelites nor no rashe or perelous doctrine wherby they are onely made wise and moste strongly defended Nether yet dothe it minister occasion of rebellion without which there can be no godlie peace or quietnesse as your experience in Englande hath all readie as I suppose sufficiently taught you who haue felt rather hellike tormentes and shamefull confusion since ye permitted the wilde bores to caste downe the hedge of the Lordes vinyarde that is his Lawes and preceptes then anie maner of godly peace either in consciences or bodies which miserie shall haue no end before you reclayme with a vehement zele and loue your right title and possession of Gods Lawes which you haue moste vnthankfully geuen ouer and neglected Yf the true zele of Gods people had bene in you when poperie began to be preached in the place of the Gospell when the Masse was reduced in place of the Lordes supper and that by the ignorant Papists and malicious shauelyngs when Antichrist was restored to displace Christ coulde ye haue suffered this vnponished Or if you had punished it as you were then charged by Gods Lawes and mans durste they haue proceaded to such impietie If you had required the Magistrates to rule you in Gods feare and not in tyrannie and that you woulde reuerence them as Gods ministers so rulinge you otherwise not to acknowledg them but as his enimies and so to take them durst either that Iesabel so ragingly haue trodē Gods worde the Gospell of Christ our Sauiour as a polluted sowe vnder her feete either els so rashely destroyde her fathers and brothers Lawes before her Durste she without all shame so openly and vnfaythfully haue broken promisse to them whiche to their owne sorrow and all others this day were her chief promoters Assure your selfs no. If you had required all Massemongers and false Preachers to haue bene punished with deathe as is appoynted by Gods worde for such blasphemers and idolatrers and if they to whom it apperteyned had denyed your selues would haue seen it performed at all tymes and in all places then shuld you haue shewed that zele of God which was cōmended in Phinees destroyinge the adulterers and in the Israelites againste the Beniamités as before is noted Ye then had not the Pristes of Baal so swarmed abrode nor the seruātes of God haue bene in such abundāce murthered But great was our synnes before that this deserued and colde was our zele to Godwardes after that this shame haue suffred and grosse is our blynd dulnes whiche wil not yet see nor seeke to remedie it Neuerthelesse in all these enterprises you muste be certaine and sure of this one thinge that vnder the name of Religion and pretence to promote Gods glorie you seeke not either your priuate gaynes or promotiō as did all the carnall Gospelers and such as would be cōted the chief pillers and mainteyners of the same in tymes past amongest you And therfore vnder the cloke of Christ seekyng the worlde when Christ semed to haue the vpper hande are now returned to their oldemaister Antichriste to be his hired souldiars and to fight vnder his banner agaynst Christ and his seruantes by whom they were firste promoted Which treason God is prepared all redie to reuenge to pluck from them his fethers and to set furth to the whole worlde their shame and nakednesse For he is a iust God and hateth iniquitie and therfore will be no cloke to couer their falshode and couetousnesse Also ye must beware that priuate displeasure and worldly iniuries moue you not more to seeke reuengement of your aduersaries then the true zele and thirste of Gods worde the liuely foode of your soules For then do you seeke your selues and not God then take you his office out of his hande to whom ye oght to commit all your priuate displeasures and iniuries then can ye not loke to haue Gods right hande vpon your parte but rather may be assured to finde him your enimie and strongly armed against you To resiste euill therfore is your parte and to mayntayne Godlynesse but symply and vnfaynedly for the loue of vertue and hatred of vice yf you will be sure to prosper and auoyde Gods heauy displeasure who is the sercher of your hartes and secreats and will in tyme disclose them and make them knowen to all men But you perchaunce would graunt me all this that it is both lawfull and godly if the people wholie together woulde follow the example of zelous Phinees and the Israelites as before was mentioned and take punishment them selues vpon all blasphemers of God manifest betrayers of their countrie
schole maisters and then the more thou learnest the lesse occasiō shalt thou haue to repent Obedience is necessarie where God is glorified but if God be dishonored thy obedience is abominable in the sight of God be it neuer so beautiful in mans eyes Gods worde is our guyde to leade vs in our doings when it commandeth vs to obey God we must disobey man in the contrary for no man can serue two maisters and when our heauēly maister cōmandeth obedience to man it is euer to be vnderstand in the Lord. So that obedience to Gods Lawes by dissobeyīg mās wicked lawes is muche commendable but to disobey God for any duetie to mā is all to gether damnable as in the discourse of this booke thou shalt fully be asseured if God open thyn eyes to se the trueth ād moue thy heart to embrace it The Spirit of God which is the scholemaistre to leade vs into all trueth lighten your hartes gyue you myndes to vnderstande and courage to execute his holy wil to the setting forth of Christes kingdome the proffit of his Churche and confusion of Satans power and Antichrists Amen From Geneua this first of Ianuarie 1558. THE PREFACE AS there is nothīge to be cōpared to true obediēce in preseruīge the cōmō welth of townes cities and kingdoms or in maynteyninge true religiō Christiā peace cōcorde for therby euery mā is instructed how to render vnto God his due honour glorie to man that whiche his office requireth Euē so is ther nothinge more hatefull to God nether more hurtefull to mā then so to be bewitched with Satans false illusions that they are not able to put difference betwyxte obedience disobedience but as men without all iudgemēt and naturall sense take th one for thother beinge in them selues playne contrarie whiche is the onelie cause of all disorder and lamentable confusion where with the whole worlde is bothe this daie and hath bene also frō the beginning most miserably defaced and oppressed For when vile man replenished with pride vayne glorie and grosse ignorance will measure obedience with the crowked lyne of his owne corrupte iudgement and not with the infallible trueth of Goddes holie worde he must nedes preferre his owne decrees phantasies and ordināces to the cōfortable Lawes and liuelie preceptes of God his creator Then in place of iustice he receaueth iniustice for right wronge for vertue vice for lawe will for loue hatred for trueth falshod for playne dealing dissimulation for religion superstition for true worshippe detestable idolatrie and to be shorte for God Sathan for Christ Antichrist and with him suche plages of God and disorder amonge mē as are this daye set before oure eyes to beholde in all places throughout the vniuersal worlde and haue bene likewise euen from the beginninge When Adam was placed in paradise beinge a creature moste perfecte and abundinge in all wisdome and heauenlie knowledge and wolde at the persuasion of his wif measure obedience rather by his owne reason then by the worde sentence of God before pronounced behold he was not onelie spoyled of wisdome knowledge becomminge a verie foole in comparison of that whiche he was before but also sodaynlie destitute of all other singuler giftes as of innocencie and immortalitie was confoūded at the voyce of the Lord asshamed at his owne nakednesse and felt the dredfull indignation and curse of God whiche he had procured not onelie to him self but broght the same also vpon all his posteritie after him When the whole worlde was so corrupted in their owne wayes in the dayes of faithfull Noha no regarde was at all to the obedience of the liuinge Lorde nor yet to the godlie admonitions of iust Noha but euerie man was so drowned in his owne lustes that the space of an hundreth twenty yeares was not sufficiēt to moue them to repentance And therfore could they not escape the strange and horrible iudgement of God whiche immediatlie after folowed moste iustlie And althogh in that wicked generation abonded all kinde of wickednesse as well agaynst God as man in so muche as the earthe then might be compted a verie hell yet from whence proceaded all this rebellion against Goddes mightie maiestie but onelie for that they measured all thinges after their owne corrupt reason and not by his holie Lawes and preceptes Whiche they had now receaued of their forefathers hearde of Noah yea and had them ingrafted naturally in their hartes The probation wherof might easilie be deduced from all ages euen to oure tyme by innumerable and euident examples if it were nedefull in so playne a matter For who is so blynde that maye not se how man sheweth his rebellion neuer so muche as when he woulde be moste obedient in his owne sight and iudgement not measuringe the same by the streght lyne and true touchestone whiche is the Lawe and worde of God but suffringe him self to be led by his owne corrupte iudgemēt and affectiōs This turned the Wisdome of the Gentiles into mere folishnesse inuētinge shamefull idolatrye for true worshipp as witnessethe the Apostle This blynded the Ieues with hypocrisie and cloked holynesse makinge the Lawe of the liuinge Lorde to geue place to their inuented traditions by man Out of this stinkinge puddle of mans brayne haue issued forthe so great diuersitie of opinions and daungerous herisies wherwith the Churche of God hathe bē at all tymes horriblye tormented Finallie from hence hathe Antichriste filled his pestilente cupp of all sortes of deadlie poyson where of he hathe made the whole earthe almost and her kinges and Princes not onelie to drinke but to be most vilelie ouercome and dronken In whose defence they haue armed them selues against the Lorde ād Christe his Son whō notwithstanding with impudent mouthes they professe where as in verie dede they persecute him moste cruellie in his Saincts by all means possible fightinge as men in a rage vnder the banner of that filthie beast And yet these men in the middle of their furie without all obedience ordre subuertinge the Lawes of God and of nature will be called notwithstandinge the defenders of the faithe mayntayners of true religiō autours of peace teachers of obedience ād most discrete gouernours of common weales and policies To the intent therfore that these disguised personnes whiche abuse the whole worlde may appeare in their owne liuely shape and be knowen as they are in dede I haue thoght it good hauinge occasion by this worthie answere of Peter and Iohn and beinge hereto of diuers godlie persons prouoked somewhat to wryte of true obedience to wit what God him self requiereth of vs and what he commandethe to be geuen also to men Wherby God willinge the disguised clokes and craftie pretences of obedience vsed and practised by the vngodlie worldlings shal be discouered who haue soght alwayes and yet do seeke vnder the pleasant name of
malitious or ignorante whom verie nature will not compel to confesse it if he had no further knowledge Nether had these men for all their great a doo lōge consultacion hie learninge and wisdome desierous also to take occasion agaynst the Apostels anie thinge to saye for the cōtrary But as Gods enemies are accustomed when their mouthes are stopt either with raylinges or threatnings to expresse their rage so did they with Peter Iohn dimitting them at the last with bitter wordes and menaces and they departed notwithstandinge from the Concile by the means of this answere conquerours CHAP. V. ¶ To obeye man in anie thinge agaynst God is Vnlawfull ind playne disobedience NOw for as muche as we are assured of the trueth ād certantie of their answere wherof none can iustlie doute let vs somewhat further consider what thinges are prīcipallie here in conteyned First we maye hereof iustlie conclude that to obeye man in anie thinge contrary to God or his precepts thoghe he be in hiest auctoritie or neuer so orderly called there vnto as these men wherof Luke speaketh were is no obedience at all but disobedience Secondlie that it is not a sufficient discharge for vs before God whē we denye to accōplyshe their vnlawful demādes and threatnings except we do the cōtrarie euery man in his vocation and office as occasion is offred and as his power will serue Whiche thīges playnlie vnderstāde as they shal geue a clere light in this controuersie so do I not doute by this present answere and facte of Peter and Iohn to proue moste manifestlie that althoghe we were destitute of other examples yet this might appeare sufficient As touchinge the firste that there is no obedience agaynst God which is not playne disobedience the Apostles say Iudge you whither it be right or iust in Godds sight to obeye you rather thē God which is as muche as thei would saye It is not iuste nor lawful Thē if it be not lawful and iust in Goddes sight who iudgeth things truelie ād as thei be in dede it must nedes folowe that all maner of obediēce agaynst God ād his worde is playne disobediēce and the workers therof likewise condemned as rebells Why Bycause it is vniust and vnlawfull before God And all true obedience is lawful which must not be measured by the will of mā but by the iuste Lawes and ordinances of the liuinge Lorde So that after God hathe once pronounced anie thinge that he would haue done either in his Lawe or otherwise there is no man that may or can dispence therwith seeme it of neuer so litle importance in the iudgement of men He that commandeth the contrarie is a rebell and he that obeyeth likewise Neither dothe this appertayne to the Apostles and ministers onlie in their office but is a generall argument for all sortes estates and degrees of men for as muche as God hathe like auctoritie of all and all owe vnto him first and principall obedience and secondly vnto men for him and in him onlie except they wil be enimies to God and deny him to be their Lorde For so muche it is in effecte when we preferre men to God obedience to man before the obedience to God It is not the auctoritie of the Prince or the feare of his punishmēt that cā excuse in his presence who cōmādeth his people generalie high and lowe riche and poore man ād womā to heare his voyce and to obserue his statutes Nether to declyne vpon the right hand nor vpon the lefte nether to adde anie thinge therto or to take anie thinge from it but to do that onlie whiche the liuinge Lorde commādeth And if we be the shepe of the Lordes foulde it is not sufficiēt for vs to heare the voyce of our pastor ād to folowe him except we also deny to heare muche more to folowe anie other that is which calleth not with the voyce of the true pastor And as there ought to be no creature of like auctoritie amongest vs as our soueraygne Lorde and God whose creatures we be and the workemanship of his owne hādes euen so there is none like to him in dignitie or may be cōpared to him in power none like to him in riches or so able to rewarde his subiectes beinge Lorde of heauē and earthe disposer of all things present and to come distributer not onlie of all corporall and earthlie blessings to those that feare and serue him but also powreth vpon them all spirituall and heauenlie graces in great aboundance Moreouer as by his auctoritie power dignitie riches and liberalitie he maye of right demande of vs obedience so must we persuade our selues in not rēdring the same to him willinglie that none cā deliuer vs from his horrible punishementes and destruction whiche he threatneth vpon all such as wilfully trangresse his holie preceptes ād declyne from his Lawes Nether wil he regarde by what means or by whose cōmandement we transgresse his lawes For that can be no excuse for vs thoghe he be Kinge Quene or Emperour that commandeth or threatneth vs. For what is kinge Quene or Emperour compared to God Is the punishement of earthe ashes of vile man whose breath is in his nostrilles more to be feared then the plages of God who hath power both of body and soule to destroye thē euerlastingly Was it any earthly power that broght the waters vpon the vniuersall worlde and drowned all mankinde for synne viii persons excepted Did man destroye Sodome and Gomorrhe with fier and brymstone Came the plages of Egypt the drowninge of Pharao the ouertrow of the Cananites the subuersion of Ierusalem by the power of man If these be the workes of man and not of God feare man and not God but if there be none of these euells which cometh vpon anie Citie or contrie wherof the Lorde is not the worker beware that the feare of mans punishment cause thee not to fall in to the handes of this mightie reuēger whiche is an horrible thinge as the Apostle writeth Princes therfore and all powers vpon thee arth are not to be compared vnto God whose Lieutenants onlie they shuld be and are no longer then he wil in whose handes their hartes are to moue and turne at his pleasure And for that cause it is their duetie to seke all means possible wherbie the glorie of God might be aduanced by whom they are them selues so highlie exalted aboue their brethern and in no cause to minister occasion of rebellion agaynst his mightie Maiestie but rather to be examples to others ouer whom they are constitute of all Godlie liffe and lawfull obedience In consideration wherof God him selfe appoyntīg his people to haue a kinge which when they shulde come in to the lande of promesse for that was the first promotion that God ordeyned amongest his people which yet came not to suche pride to desire an Emperour did with great circumspection as well appoynt
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
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
ād learne to geue honor ī tyme to the liuīg Lorde that he maye staye his hāde ād drawe to him agayne his stretched out arme that you may fynde mercie and that the bothom of your cupp be not turned vpwarde Alas saye you what is this we heare Be not the people of them selues as she epe without a pastor If the Magistrates and other officiers cōtemne their duetie in defending Gods glorie and the Lawes cōmitted to their charge lieth it in our power to remedie it Shall we that are subiectes take the sworde in our hādes It is in dede as you say a great discouraging to the people whē they are not stirred vp to godlynesse by the good exāple of all sortes of Superiors Magistrates ād officers in the faithefull executīg of their office ād so muche more whē they are not defended by them in their right and title as wel concerning religion as the freedome of their naturall coūtrie but moste of all when they which shuld be ther guydes ād Capitayns are become instrumētes to inforce them to wicked impietie Neuertheles all this can be no excuse for you seing that euil doinges of others whether they be Lordes Dukes Barōs knights or any inferior officers may not excuse you in euil And thoghe you had no man of power vpon your parte yet it is a sufficient assurance for you to haue the warrāt of Godds worde vpon your side and God him self to be your Capitayne who willeth not onely the Magistrates ād officers to roote out euil from amongest them beit idolatrie blasphemie or open iniurie but the whole multitude are therwith charged also to whō a portiō of the sworde of iustice is cōmitted to execute the iudgementes which the Magistrates lawfully commande And therfore if the Magistrates would whollye despice and betraye the iustice and Lawes of God you which are subiectes with them shall be condemned except you mayntayne and defend the same Lawes agaynst them ād all others to the vttermoste of your powers that is with all your strēgth with all your harte and with all your soule for this hath God required of you ād this haue you promised vnto him not vnder cōdition if the Rulers will but without all exceptiōs to do what so euer your Lorde and God shall commande you As touching idolatrie it is worthie to be considered what Moyses wrytethe or rather the Spirite of God by hī how the Lorde in that place chargeth the whole people to stone to death without mercy the false Prophet or dreamer when anie shulde rise vp amongest thē yea thoghe the thinges came to passe which he before spake if that therby he soght to perswade thē or drawe thē to idolatrie And also howe he suffred such amōgest his people to try ād proue thē whether they woulde loue him with all their harte and with all their soule meanīg as euery mā may well perceaue that if they shulde yelde for all their signes ād wonders to idolatrie ād not punishe such false Prophetes and dreamers as God had raysed vp that thē they loued him not yea that they had playnly forsaken and denied him for that he commanded expreslye that euerie such Prophet shuld be put to death and therfore chargeth to take the euill frō amongest them Which commandemēt as it is not geuen onely to the Rulers and Gouernours thoghe I confesse it chieflie apperteyneth to their office to see it executed for which cause they are made Rulers but also is comon to all the people who are likewise bownde to the obseruation of the same euenso is the punishment appoynted of God belonging to all maner of persons without exception being found transgressors For the Lorde is a iust punisher with whom there is no respecte of persons who willeth his people to be like him in their iudgemētes In iudgemēte saithe the Lorde comitte no vnrighteousnes nether respect the face of the poore nether be you afrayde at the cōtenaūce of the mightie but iudge vprightly to your neghbour Moreouer that euery persone both high and lowe is charged of God with this Lawe and none freede from the punishmēt it is euidēt in the same Chapter folowing Where God doth not permit somuche as priuie whispering in thy eare tending to idolatrie vnpunished no not of thy dearest frende or kinsmā sayng Yf thine owne naturall brother sonne daughter or the wyffe of thine owne bosome or thy neghboure whom thou loueste as thine owne liffe secreatly prouoke thee to idolatrie to serue strāge Gods either farre or neare geue not place to him nether heare him nether let thine eye haue pitie vpō hī nether shalt thou pardō him or hide him but shalt vtterly sley hī thy hande shall first be vpon such a one to kill him and then the handes of all the people c. The like commandement is also geuen in the 17. and 18. Chap. of the same boke charging all the people of God in generall to see idolatrie punished without mercie and that in all persones Wherfore we may moste certaynely conclude that if the Rulers and Magistrates in this case woulde not execute the Lawes of God where with they are so straightly charged that then the people are not discharged excepte they put it in execution to take the euil from amongest them to whom it also belongeth Next that no persone is exempted by any Lawe of God from this punishment be he kinge Quene or Emperour that is either openly or priuely knowne to be an idolatrer be he neuer so neare or deare vnto vs he must dye the death For God hath not placed them aboue others to transgresse his Lawes as they liste but to be subiecte vnto them as well as others ouer whom they gouerne And if they be subiecte vnto his Lawes they muste be subiect to the punishment also when they be fownd disobedient transgressors yea so muche the more as their example is more daungerous For looke what wickednesse reigneth in the Magistrates the subiectes comonly take incouragement therby to imitate the same as we see in the examples of Ieroboam Achab and wicked Manasses who being suffred in the beginninge to commit idolatrie and to erecte idoles made the same likewise laufull to all their subiectes For the same cause God commāded Moyses to hāge vp all the capitaynes and heads of the people for that by their example they made the people idolatrers also he had no respect to their auctoritie because they were Rulers but so muche the rather woulde he haue them so sharplie punished that is hanged agaynst the sunne without mercy which iudgement thoghe it was done at Gods commandment firste and after at Moyses yet were the people executors of the same and all did vnderstand that it was iuste and not for that tyme onely but to be a perpetuall example for euer ād a sure admonition of their duetie in the like defectiō from God to hāge vp such Rulers as shulde drawe them
oght to be preferred and with out the which no Realme or nation may long cōtynewe in quietnesse for thē God keepeth not watche ouer thē Yf also he was betrayde of others and soght not to betraye any if he purposed Gods glorie and the defence of his countre If the iustnesse of the cause oght to trye his doīges ād not the effect that folowed or the preuētīge of tyme where vnto he after a sorte was inforsed thē oght no persone whither he be a Ruler or subiecte Counseller Noble publicke or priuate to be discouraged but rather incouraged by Wyats example The people to seeke and demande helpe of thē that are able and they to graūt thē succour willīgly seeking by all means possible to restore Christ agayne ād his kīgdome with whom you haue lost all godlye libertie ād quietnesse and to expell Antichrist and all his adherentes by whom you are broght in this miserable slauery and bōdage both of bodies and soules And thoghe it succede not the first or seconde tyme no more then did the entreprise of Wyat or of the Israelites yet when God shall see your zele and diligence to be applyed onely in seekinge to maynteyne his kingdome and the glorie therof he wil helpe no dowte at lenghe to confounde all his enimies as he did the thirde tyme confort the Israelits to the vtter destructiō of the adulterous Beniamits We must now looke for no reuelations from the heauens to teache vs our duety it being so playnely set before our eyes in his worde And if in this case considerately begone in the feare of God it shuld happen any of you to perishe consider you perishe but in the fleshe to lyue with God leauing in the meane tyme an example behinde you that you liued in his feare and soght his glorie according to your duetye CHAP. XV. What remedy or counsell is left to the poore and afflicted seruantes of God at what tyme they are destitute of all outwarde meās and supporte of mē TO the people of Israel whom God from amonge all nations chose to be his peculiar people he did not onely geue his Lawes ordinances and statutes but also instituted all kinde of officiers to see the same Lawes put in execution And besides this appoynted such as might be leaders and defenders of them in tyme of warre agaynst their enimes and such as shuld mayntayne their right at home in tyme of peace as were their iudges and princes appoynted ouer euery Tribe besides their kinge and chief gouernour to whome it was lawfull for the people ād for euery Tribe to resorte in tyme of daunger to aske counsele and desier helpe who were likewise bounde to heare their cause and support them whither it were by counselle or bodely trauell In like maner God hath no lesse mercifully delte with you in Englande not onely geuing vnto you his Lawes and holy worde with farre greater light and playner declaration of his will and pleasure then euer was published to the Israelits but also hath furnished you with all sortes of Magistrates officers and gouernors necessarie for the accomplishment or rather execution of the same To whom it oght to be no lesse lawfull for you to resorte for comforte in your necessitie then it was to the Israelites and they as muche bownd to heare you For this cause haue you Mayres Shiriffs and Aldermen in Cities Counstables ād Bayliffs in Townes knights ād Iustices in Shires and countries To these oght the people to haue concurse in necessitie who shuld be their refuge and ayde in all trouble and aduersitie But if all these be so shamfully corrupted and so myndles of their charge and office that nether the Citezens can be cōforted nor suckered by their Mayres Shiriffes and Alder men nether the poore Townesmen and Tennants by their Iustices and Landelordes but all geuen ouer as it were to Satan and to serue the lustes of their chief Rulers care not whether the poore people sinke or swyme so it be well with them thogh it be a thinge impossible that the people can be distroyed and they escape daūger or that their neyghbours house cā be consumed with fyer and theirs remayne vntouched Yf all I saye in whō the people shuld loke for comforte were all together declyned from God as in dede they apeare to be at this present tyme in England without all feare of his Maiestie or pitie vpon their brethern and also yf the least and weakest parte of the people in all places feared God and all outwarde means of helpe vtterly taken from them nether being able to fynde remedie amōgest them selues nether cā see how to be supported of others thē assure your selues deare brethern and seruants of God there can be no better counsell nor more comfortable or present remedie which you shall proue true if God graunte you his Spirite and grace to folowe it then in contynual and dayly inuocation of his Name to rest whollie and only vpon him make him your shilde buckeler and refuge who hath so promised to be to all them that are oppressed and depend vpon him to do nothing commanded agaynst God and your conscience preferring at all tymes as you haue learned before the will of God to the will punishments and tyranny of Princes sayng and answeringe to all maner of persones This hath God commanded this must we do That hath God forbiddē that will we not do yf you will robbe vs and spoyle vs for doinge the Lordes will to the Lorde must you make answere and not to vs for his goodes they are and not ours If ye will imprisone vs behold ye are oppressors If ye will hange vs or burne vs beholde ye are murtherers of them which feare the Lorde and are created to the Image of God for whose contempte ye shall be straytly punished And for our parte yf you take from vs this vile and corruptible lyffe we are assured the Lorde will geue it vs agayne with ioye and immortalitie both of bodie and soule Yf God geue you grace to make this or the like answere and strengh to contemne their tyrannie you may be certayne and sure to finde vnspeakable conforte and quietnes of conscience in the mydle of your danger and greatest rage of Satan And thus boldly confessinge Christ your Sauiour before men as by the example of thousandes of your bretheren before your faces God doth mercifully incourage you you may with all hope and patience wayte for the ioyfull confession of Christ agayne before his Father and Angells in heauen that you are his obediente and dearely beloued seruantes being also assured of this that if it be the will of God to haue you anie longer to remayne in this miserable worlde that then his prouidence is so carefull ouer you ād present with you that no man or power can take your liffe from you nether touche your bodie anie further then your Lorde and God will permit them Whiche nether shall
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