How Superior Powers Ought to be Obeyed of their Subjects

WILLIAM WHITINGHAM TO ALL THEM that love to knoWe the truth and foloWe it: Grace and peace.

I Gnorance the mother of error and professed enemy to God's Truth, hath two daughters by whose flatteries and subtle practices she blyndeth men's eyes, obscureth the Truth, and withdraweth us from the way of knollage: Custom, and Negligence. Wherof the first so bewitcheth us, that although we wallow and walter in dark blyndenes, yet as it were by dreaming we seme to walk in the bright sun shining: so that Custom and compagnie may far sooner draw us to perdition, then Truth and reason bring us to the understanding of our error. The other being a domestical seruante and well acquainted with our manners, by crafty flattery doth overcome us. For the flesh is proud and swelleth against God, she glorieth in her own wisdom, she loveth her own consel, she delighteth in her own imaginatiō and policy: and albeit we know that slothful Negligence is an impediment and block in our nature to stop us from Truth: yet willingly we give place to her flattering persuasions, and suffer her to trayne us to willful destruction. So that betwixt Custom and Negligence we rather hold with damnable Ignorance, and wisshe to be plonged in abominable errors, then by diligent study and serching of the Truth learn to know our duty to God, and what he requireth of us to do towards our neighbor. Then if we would avoid these evils, we must love and embrace the contrary virtues: and if Custom be wicked and withhold us from God, we must speedily reject her and cleave unto God: and if Negligence have noseled us in the den of Ignorance, we must purchase by diligence to profit in the school of knollage. For the acheuing whereof (whē M. Christopher Goodman one of our ministers, according to the course of the text, expounded both faithfully and comfortably this place of the Acts of the Apostles, Judge whether it be just before God to obey you rather then God ) certain learned and godly men moste instantly, and at sundry times required hī to dilate more at large that his Sermon, and to suffer it to be printed, that not only we here present, but our bretheren in England and other places might be persuaded in the truth of that doctrine concerning obedience to the magistrate, and so glorify God with us. Which request he admitted not easily, til at length well wayinge how many perished in their ignorance for lack of means to attain to the knollage of the truth: and also conferringe his articles and chief propositions with the best learned in these partes (who approved them) he cōscented to enlarge the said Sermō and so to print it, as a token of his duty and good affection toward the Church of God: and then if it were thoght good to the judgment of the godly, to translate the same into other lāgages that the profit there of might be more universal. Ther is no doubt but many overcome with old Custom, or yielding to negligent Slothfulnes will ether dispraise this profitable work, or neglect it. For evil Custom deliting in Ignorance will straight way fly to her wonted argument: What is this new doctrine? and whence is it? Negligence on the other part crieth maliciously: We have books enough: what need we yet to be set to school? Thus Satan with double subteltie deludeth the world, keeping his ever so fast tied in the bands of blind Ignorance, that they can nether stir hand nor foot: they are blind and cannot se what is good: and though it be offered, yet are they insensible and cannot fele it. The truth of God's word is to them moste odious: but man's dreams and devils doctrines are in great estimatiō and reverence. Their false prophets and papistical priests have so charmed them, that Ignorance is holden for knollage, error for truth, superstition for religion, disobedience for obedience, the Mass for the Lord's Supper, Purgatory for Christ's blood, works for faith, Belial for God, and as S. Paul saith, If they bring you into slavery, ye endure it: if they devour you, ye suffer it: if they spoil you of your goods, ye are content: if they prefer them selves and thrust you down, ye forbear it: if they smite you on the face, yet ye can sustain it. And thus the children of Satan had rather rot in their barbarous ignorance, then by submitting thē selves to the mercies of God, aspire to the perfect understanding of his heavenly will revealed unto us by his word. But thou the son of God, show thy duty and love toward thy merciful Father, endeavor to know his will, declare thy affection towards his Scriptures, be zealous of his glory, reverence his ministers, and receive thankfully his graces given to his Church by them. Prove diligently and try by the touchstone who speak the words of God in pure simplicity as in God's presence, and who cehoppe and change the same, making merchandise thereof to traffic according to man's pleasure. Nether do we desire only that you should be persuaded in this truth because we our selves so believe: but we exhort you, that as the Samaritās did not only believe in our Savior Christ because of the womans report which brought the news, but forasmuch as they them selves heard him, and knew that Christ was the Savior of the world: so whē you shall well examine these things by the rule of God's word, you would not so much by our report as by your own judgment and knowlage credit the truth. Remēbring that the worthy people of Beroe were comēded by the holy Gost, because they tried by God's word whether the ministers preaching agreed with the same or no. Seeing then by these examples we are bond to seek the will of God manifested unto us in his Scriptures, what excuse shall we allege for our pretensed ignorance? Behold here▪ thou hearest the Eternal speaking by his minister, in whose mouthe he hath put his word, and whose lips must keep the Law and the understanding thereof, as writeth the Prophet Malachi. Beware therefore that thou neglect not him that bringeth the word of God, but quickly give ear and obey. For if thou desirest to know thy duty to thy Prince, and his charge likewise over thee, read this book and thou shalt well understand both: If thou wish for Christiā liberty, come and se how it may easily be had: If thou wouldest love God above man, here thou shalt know how to obey God rather then mā. Let the Apostles of Christ here be thy school masters, and then the more thou learnest: the less occasiō shalt thou have to repent. Obedience is necessary where God is glorified, but if God be dishonored thy obedience is abominable in the sight of God, be it never so beautiful in man's eyes. God's word is our guide to lead us in our doings: when it commandeth us to obey God, we must disobey man in the contrary: for no man can serve two masters: and when our heavenly master commandeth obedience to man, it is ever to be understand, in the Lord. So that obedience to God's Laws by dissobeyīg mans wicked laws is much commendable, but to disobey God for any duty to mā is all to gether damnable: as in the discourse of this book thou shalt fully be asseured, if God open thyn eyes to se the truth, and move thy heart to embrace it. The Spirit of God, which is the scholemaistre to lead us into all truth, lighten your hearts, give you minds to understand, and courage to execute his holy will, to the setting forth of Christ's kingdom, the profit of his Church and confusion of Satan's power and Antichrists. Amen. From Geneva this first of January. 1558.

THE PREFACE.

A S there is nothing to be compared to true obedience, in preseruīge the cōmō wealth of towns, cities, and kingdoms: or in maynteyninge true religiō, Christiā peace & concord (for thereby every mā is instructed how to render unto God his due honor & glory: & to man that, which his office requireth) Evē so is there nothing more hateful to God, nether more hurtefull to mā, then so to be bewitched with Satan's false illusions, that they are not able to put difference betwyxte obedience & disobedience: but as men without all judgment and natural sense, take thone for the other, being in them selves plain contrary, which is the only cause of all disorder and lamentable confusion, where with the whole world is both this day, and hath been also frō the beginning, most miserably defaced and oppressed. For when vile man, replenished with pride, vain glory, and gross ignorance, will measure obedience with the crowked line of his own corrupt judgment, and not with the infallible truth of God's holy word, he must needs prefer his own decrees, phantasies, and ordinances, to the comfortable Laws and lively precepts of God his creator. Then in place of justice, he receiveth injustice, for right wrong, for virtue vice, for law will, for love hatred, for truth falsehood, for plain dealing dissimulation, for religion superstition, for true worship detestable idolatry: and to be short, for God Satan, for Christ Antichrist, and with him such plages of God, and disorder among mē, as are this day set before our eyes to behold in all places throughout the universal world, and have been likewise even from the beginning. When Adam was placed in paradise, being a creature moste perfect, and abundinge in all wisdom and heavenly knowledge, and would at the persuasion of his wif measure obedience rather by his own reason, then by the word & sentence of God before pronounced: behold, he was not only spoiled of wisdom & knowledge, becomminge a very fool, in comparison of that, which he was before: but also sodaynlie destitute of all other singular gifts, as of innocence, and immortality, was confounded at the voice of the Lord, asshamed at his own nakedness, and felt the dredfull indignation and curse of God, which he had procured, not only to himself, but brought the same also upon all his posterity after him. When the whole world was so corrupted in their own ways in the days of faithful Noha, no regard was at all to the obedience of the living Lord, nor yet to the godly admonitions of just Noha: but every man was so drowned in his own lusts, that the space of an hundredth & twenty years was not sufficient to move them to repentance. And therefore could they not escape the strange and horrible judgment of God, which immediately after followed moste justly. And although in that wicked generation abonded all kind of wickedness, as well against God as man, in so much as the earth then might be compted a very hell, yet from whence proceaded all this rebellion against God's mighty majesty, but only for that they measured all things after their own corrupt reason, and not by his holy Laws and precepts? Which they had now received of their forefathers, heard of Noah, yea, and had them engrafted naturally in their hearts. The probation whereof might easily be deduced from all ages even to our time by innumerable and evident examples, if it were needful in so plain a matter. For who is so blind that may not se how man showeth his rebellion, never so much, as when he would be moste obedient in his own sight and judgment? not measuringe the same by the streght line and true touchestone, which is the Law and word of God, but suffringe himself to be led by his own corrupt judgment and affections.

This turned the Wisdom of the Gentiles into mere folishnesse, inuētinge shameful idolatrye for true worship, as witnessethe the Apostle.

This blinded the Ieues with hypocrisy and cloaked holiness, making the Law of the living Lord to give place to their invented traditions by man. Out of this stinkinge puddle of man's brain have issued forth so great diversity of opinions and dangerous herisies, wherewith the Church of God hath bē at all times horriblye tormented. Finallie from hence hath Antichrist filled his pestilente cup of all sortes of deadly poison, where of he hath made the whole earth almost, and her kings and Princes, not only to drink: but to be most vilelie overcome and drunken. In whose defense they have armed them selves against the Lord and Christ his Son: whō notwithstanding with impudent mouths they profess, where as in very deed they persecute him moste cruelly in his Saints by all means possible, fightinge, as men in a rage, under the banner of that filthy beast. And yet these men in the middle of their fury, without all obedience & order, subuertinge the Laws of God and of nature, will be called notwithstanding the defenders of the faith, mayntayners of true religiō, authors of peace, teachers of obedience, and most discrete governors of common weals and policies. To the intent therefore that these disguised persons (which abuse the whole world) may appear in their own lively shape, and be known as they are in deed, I have thoght it good, having occasion by this worthy answer of Peter and John, and being hereto of diverse godly persons provoked, somewhat to write of true obedience: to wit, what God himself requiereth of us, and what he commandethe to be given also to men. Whereby (God willing) the disguised clokes, and crafty pretences of obedience, used and practiced by the ungodly worldlings, shall be discovered: who have sought always, and yet do seek under the pleasant name of obedience, only to maintain their ambition, pride and liberty: whereby we shall learn also how in times past we have been shamfullie abused in yielding to the willful will of man, in obeying his ungodly commandments, and fearinge man more then God: and finally how it behooveth us to repent our former ignorance, and with diligence to redress the same, having more light and fuller knowledge.

CHAP. I.

T O the end we may have more sensible fealinge of all these things, let us diligently consider this answer of S. Peter & John: as well to whō it was made, as upon what occasion. After that these ii Apostles, through the malice of the Priests, the Gouernoure of the Tēple and the Sadducees, were violentlie thrown into prison the night before, for preaching to the people at Jerusalem in the porche of Solomon, the resurrection from death in the Name of Jesus: and the next day folowīge were set forth, and presented to the whole Senate and Concile of Jerusalem, where was assembled all the chief Rulers and Elders of the people of Israel, Annas also the hie Priest, and Caiaphas, and John, and Alexandre, men of great reputation, with others of the kindred of the high Bisshopp, to be examined of thē, in whose name or power they had cured the lame criple (who being above 40 years old, and lame from his birthe was daily brought to the porche of Salomō to beg his alms) Peter replenisshed with the holy Spirit, answered withe great boldness, that they wrought that miracle in the Name and power of Jesus Christ the true Nazarit, Whome the Ieues had crucified, and God had raised from the death: in so much as the mouths of the whole Concile were stopped & had nothing to say against them, but as men astunnisshed wondered at the constant boldness of Peter and John in their answer. Then (saithe S. Luke) did the whole Concile, that is, all these forenamed Magistrates by common consent straytelie charge the Apostles Peter and John, hereafter not so much as once to speak to any man, much less to preach in the Name of Jesus: thinking by this means to stop the course of the Gospel, and hinder the glory of Christ, whō they before had crucified as a malefactor and blasphemer of God's Name. And althoghe they were destitute of all reason and Scripture to answer the Apostles, who had all ready confounded the: yet through authority and ponishmēte, which they threatened, they thoght craftelie to put the Apostles to silence, and so at length to obtain the victory. As we see this day the Papists their successors, express enemies of the Gospel, and sworn soldiars of Antichrist, everywhere practice, who being overcome with the manifest Scriptures, and their blasphemous mouths stopped with the truth of God's word, fight notwithstanding maliciouslie against Christ with power, authority, threatenings, horrible ponishmentes, and cruel murder, resemblinge that old serpent, whose broude they are, which was a murderer from the begyninge.

But when the whole assembly had craftelie consulted, and wrought all that they could against the faithful servants of God: they were never the less disapoynted of their porpose. For the glory of Christ more brightelie shyned, and the truth of his Gospel was better known and farther published, and their falsehood and raginge madness more espied, and abhorred of the godly. For what extreme madness was this to set them selves against God, so to trust in their own power as though they were able to resyste and overcome the power of the all mighty, which is the Gospel of our Savior Jesus Christ (as witness the the Apostle) To think that the threatenings of mē, should more prevail with the Apostles of Christ, then the threatenings of God and his horrible judgments appointed for the disobedient? Coulde not the Jews distroye Christ and his doctrine, whiles he was mortal and lived amongst them in the flesh, to whom they did almost what they list, an yet would after think to bring it to pass, when he was risen again by his mighty power, and made immortal? If they could not keape him in the grave for all their diligent watch, when he was dead and buried: think they it possible to pluke him down from heavē, from the righthande of his father, where he fitteth and reigneth in euerlastīge glory? Oh vain and foolish men: he hath overcome all ready the whole world, and cast forth of it the Chief Prince & Ruler Satan, who is no more able to prevail against his truth and servants. Are you more subtle or stronger then Satan, who is your lord and master so longe as you fight against Christ the Son of God? Coulde not so mighty a Prince with stand his power, and you leawde soldiers of his, will think to optayne the victory? Deathe, which no man can escape, could not hold him, neither the power of hell praeuayle against him: and yet would you have him at your commandment, moste maliciouslie and traitrouslie sighfightinge against his hōnor, who sought by all means, and yet doth, to do you good and save you? But ô miserable and vile wretches, double is your condemnation in the sight of God, which not contented to forsake Christ yourselves, do so maliciously with your threatenings labor to frustrate others of his moste comfortable graces. Full well doth our Savior Christ paint forth your raginge envy, sainge, Woe be to you Scribes, Pharisees, and hypocrites, because you shut the kingdom of heaven before men, not entering yourselves, neither will you suffer such as come, to enter.

CHAP. II.

I will not here rehearse what just occasiō of repentance was offered to this whole assembly of the Jews (if their hearts had not been hardened) as well by the plain and sensible doctrine taught by the Apostles, which they could not improve with all their learning: as by the mighty powere of God declared in so many and wonderful miracles wrought by them in the name of Christ to cōfirm his Gospel and resurrection, which the Jews notwithstanding stubbernly did reject: Nether yet will I speak of the strange defection and notable falling away from God amongst them in Jerusalem, which at that time (in the judgment of mā) appeared to be the only Church of God, to whom appartayned the promises, who of all other nations had the Law, and Prophets to instruct them, who only professed the true and euerliuinge God: and yet amongst them all that were assembled, was not so much as one man to stand upon Christ's parte with the Apostles, but cōscented and agreed with one accord, that in the Name of Christ they should preach no more to the people. Onelie this I would put you in remembrance of, before we proceade any further, how vain and uncertain the doctrine of the blasphemous Papists is, which is grounded upon no other foundation, then upon the authority of their Church, their Councils, and decrees of men. And here in dare I make the papists them selves judges, whither their Church be of more authority or antiquite, then was the Church of the Jews which was the first of all, and auctorised by God immediately: Or whither their Concils at the appointment of the Romish Antichrist, were more orderlie called and assembled, then was this Council holden at Jerusalem by the appoyntmēt of the Chief priest and Bishopp? As for their Church, the Jews had the manifest word and promise of God· yea, there was no other Church, then visible upon the earth, besides that which the Apostles then began to build upon the true conerstone Jesus Christ: where as the papists have not so much as one word or promise to prove that they are (as they impudentlie brag) the Church of God, but many rather moste plainly prouinge them to be the very Synagogue of Satan, and lively members of Antichrist. If then this, which seemed the true Church of God, and auctorised by him, so shamefullie erred: marvel it is that the papistical Synagogue and members of Satan should be found establishers of the verity, which always since they have been raised up from hell, have sought nothing but the utter subversion thereof? Nether can they defend them selves by any authority to assemble, or by any learning, or outward show of holiness: seeing in none of these points they may be compared to this assemble, where of S. Luke maketh mention. For here was the high Prieste Annas, here was Caiaphas, here were the temporal Magistrates, the gouuerners of the Temple, the Seniors of Jerusalem, the learned Scribes, and Pharisees. And what could any man wish fore in the judgment of man, that there was not, to make a lawful Council? And yet thou seest the counclusion was against the Lord and his anointed Sōne. Wilt thou then hope for any better at the papists assembles and Concils, who in persecuting Christ continually, and his holy word, show them selves open enemies to both? Doest thou here behold the Jews, which professed the true living God, without all apishe maumetrie and Idols, forbidden in their Law: nevertheless malitiouslie to consulte against their true Messias: and will not yet cease to credit the papists, saying, That their Churches and Concils cannot err, where as they dishonor the living Lord, having their Temples replenished with all kind of idolatry: yea, when their own consciences do condemn them, that there was never the like impiety committed in all Israel, as their filthy Concils have taught and commended? But thou wilt say perchance, that there is no comparison betwixt the Jews, playnelie denying Christ, and the papists which do confess him: and thereupon wilt conclude, that the papistical Concils may not so easily err, as those which were hold̄ of the Jews at Jerusalem, against the Apostles and their doctrine. As concerning their Concils, I may not answer now: for that were an infinite work to repeat all their absurdities. If any mā would but once read them over, he should need no other persuasion to abhor them, and to confess this my saying most true in all the Concils holden by the Romish Antichrist. But to compare them with the Jews in denying of Christ, thou shalt prove them more blasphemous. For the Jews after a sort did confess their Christ and Messias in waiting for him daily to deliver them, and save them from the misery wherein they were, and now are, and from all their enemies according as God promised: but when they would not acknolledge him, whom their fathers did persecute and crucify, and whom the Apostles taught to be risen and ascended, they plainly denied Christ. They believed that he should be their Captayne and delyuerer, but after another sort, then by his death and passion: and to another ende, then to suffer in this world the shame of the Cross.

Euenso do the papists confess Christ, but in effect withe the Jews deny him. They confess Christ which is come in the flesh, borne of the virgin Marie, crucified for the sins of the world, &c. Which all hitherunto is well, and agreethe with us. But for as much as they are not with him contented, but will have another Christ besides him: they are manifest deniers of Christ. For (as writethe the Apostle) There is but one God, one Mediator betwixt God and man, the man Jesus Christ, which gave him self to be the redemption for all. Now when the papists believe not only in this Christ and Savior, which came in the flesh, and was borne of the virgins, but also in that Christ, whom they imagine to come, and to be in the world in the form of bread, and borne about with the hands of man, not able to go him self: when they believe not only upon Christ crucified, and hanged upon the Cross, but in the conjured Idol, hanging by a cord over the alter: not only in Christ glorified upon the right hand of the father, who liuethe and reignethe forever, but in their rownde cake, which (they say) is consecrated, when without sense and feeling it lieth closed in their box, subject to mowleinge, worms, and corruption, reserved & kept to be worshipped as their God, but to their condemnation forever. More over when they have other advocates then Christ, other sacrifices for sin, other merits and means of salvation: it helpethe them no more to prove that they are Christians, thus impudentlie denying him and his office, then it helpeth the Jews, in saying they believe in the true Messias to come, which is all ready come, and revealed to the world. Ye so much the more is their condemnation, for that under the Name of Christ, whom they dare not deny, they work preuie treason against him, to subuerte the truth of his Gospel, and whole fruit of his death and passion: which is our redemption from death, and hope of everlasting life, purchased by that perfect oblation, which was offered once for all, as a sufficient sacrifice for the sins of the the whole world.

CHAP. III.

L Et us leave the ungodly papists with their wicked decrees and Concils, as mē that pass the Jews in all manner of willful stubbornness and cruel persecution of the truth, as the horrible slaghter of thousands of martyrs, which with in these few years in England alone do witness: and return to the Apostles, Peter and John, to examine what answer they framed to these men of authority, and Rulers, gathered to gether of all sortes, as you have hard, as well of the Clergy as of the Laity, of such as thē had the only government of Jerusalem under the Romayns, to whom they were then tributaries, which charge and threatening of the whole Council, done with so great advisement and consultation, ought not lightly to be esteemed, especially, of the servants of God, and their subjects, as the Apostles then were. They were charged and threatened to preach no more in the Name of Christ crucified. An heavy commandment doutlesse to Peter and John, especially if it might have taken place: seeing it was all together contrary to their vocation and charge given unto them by their master Christ, to preach his Gospel throughout all the world, and to begin at Jerusalem, for which cause they were called and chosen from amongst all others, and had been of longe time instructed of their master Christ in the knowledge of all his holy Scriptures, and replenished with wonderful gifts of the holy Goste, to cure all diseases, to cast out devils, to drink poison, to tread upon serpentes, and to distribute the holy Spirit, and all those to be as it were seals and cōfirmatiōs of their doctrine, which all had been to no porpose, if this commandment and threatening of the Magistrates should have been obeyed, & the Apostles yielded to their authority. Then the foundation of the Church should have ben shaken, and the whole assemble discouraged: for the two Chief Captayns gyuinge over, who durst have presumed further?

And truly, if the Apostles at that time had been no further instructed, then the moste parte of men are in these our days, and especially have been, and yet be in our miserable country of England: they would have been in great perplexity, and sore afraid to have made this, or the like answer saying: Judge you whither it be lawful before God to obey you, rather then God. For the moste parte of men, yea and of those which have been both learned and godly, and have given worthy testymonie of their profession to the glory of God: have thoght and taught (by the permission of God for our sins) that it was not lawful in any case to resist and disobeye the superior powers: but rather to lay down their heads, and submit them selves to all kinds of punishments and tyranny, thinkinge them selves sufficiently discharged before God of their vocation and duty, having only the commandment of the superior power to the contrary, were it never so ungodly and cleāe against all natural reason: whereby many having commandment to preach no more Jesus christ to the people, without any trouble of conscience have keapt silence, and thought thē selves sufficiently discharged: nether considering that they were made stewards of God's holy mysteries, and that not at the appointment of man, or for them selves, but by the ordinance of our Savior Christ Jesus, and to be faithful distributers to others. Nether yet markinge this present answer of Peter and John, whom they might safely have followed with better assurance: who in such case, have left this lesson for all men, rather to obaye God then mā. Others, hearing the Name of God blasphemed by the false doctrine of the wicked and shaueling priests, durst not once open their mouths to speak one word in their masters behalff and his infallible truth: but stopped their mouths as dōme dogs, and durst not bark against the rauenīge wolff when they knew and saw him coming. Many not minding to object them selves to any danger, regardinge more their own safety, then the preseruatiō of their flock, would not abide the wild beast coming, but moste shamefullie fled before the danger came, showing them selves plain hirelings, and no true pastores: leauinge the selie sheep of God to be devoured, and that because they had entered in to the fold before to feed of the flock, to eat the flesh, and devour the people of God as bread, rather then to do their duties.

But all these and such like are here condemned and convicted of evil, which fearing man more then God, gave ear and obedience to man, rather then to God. Wherof, besides the just shame that came upon them selves, and the displeasure of God poured generally upon all (for as much as we all were betrayers of our master, though not all a like) just occasion of offense and of like disobedience to God, was ministered to all sorts of men, of what vocation so ever they were. For when they saw the teachers and leaders of others to set up obedience of man rather then of God, and the same confirmed by their own example: those which knew no other, thoght it their parte to do the like also in their vocation and office. And such as were plain enemies to God, the wicked papists or dissolute persons, laughed in their sleues: seeing both them and their wicked proceadings thereby promoted and furthered. Whereas to defend their kingdom of darkness, ambitiō and idle belies, there is no king so godly, no country so peaceable, nor no kingdom so strong, which through their deuilishe entreprises and wicked persuasions, they have not studied utterly to subvert and destroy. As the example of that desperate Moncke, who to poison king John, wittingly and willingly poisoned himself. O malicious devil. Likewise the oration of that moste traitorous and pestilent Cardinal Pole, doth yet witenes to all the papists shame and confusion: wherein he goeth about to persuade the wicked Emperor rather to tourne his power and army against Kynge Henry the eight and England, this dogs own cōtrey, thē against the infidels, Turckes, and Sarracenes: blasphemouslie termīg the word of God and Gospel of salvation to be the Turckesh seed. O impudent mouth: ô blasphemous beast, which sayest in thi heart, Ther is no God. And yet to all your shame and utter destructiō of your cōtry, you have received him as a God, whom before in your lawful kings days, you moste iustely condemned as a traitor and very son of Antichrist. The Counsellers, whose office is to brydle the affections of their Princes and Gouuernours, in geuīg such counsele as might promote the glory of God, and the wealth of their cōtry by this persuasion of obedience, have hitherto sought, and yet apearinglie do, how to accōplishe and satisfy the ungodly lusts of their ungodly and unlawful Gouernesse, wicked Jezebel: who for our sins, contrary to nature and the manyfeste word of God, is suffered to reign over us in God's fury, and have thereby moste wickedly betrayed Christ, their country, and thē selves (so much as lieth in thē) to become slaves to a strange and foren nation, the proud Spaniards. The Nobles also, which (though unworthily will be so called) hearing no other preaching, but that they must obey their Prince, neither knowing whō, wherein, nor how far, have in like manner, as men disguised upon a stage, turned their nobilite to open shame amongst all nations, which now behold their folly, and wonder there at: seeing they are made instruments of impiety, and destroyers of their native country, which first were ordained in Realms to stand in defense of true religion, laws, and wealth of their nation, and to be a shylde (to their power) against their enemies in time of war, and a brydel at home to their Princes in time of peace: neither to suffer them in this sort to rage against God, and utterly to conteme the wholesome laws of the Realm, to satisfy their filthy lust and vain glory, nor so cruelie to murder, and against nature to devour the people of God, their subjects, whom they are charged by their office to succoure and defend, and have therefore a fearful compt to make for donige the contrary.

The Justices likewise in Towns and Cities, as Maieres, Shryffs, Baylyfes, Constables, Iealers and all such inferior officers, following the same exsample of unlawful obedience, whose office and charge it is to minister justice without respect of persons, to defend the simple and innocent, and to punish all transgressors and malefactors, blasphemours of God's holy Name, violent oppressers of innocents, as be the bloudthurstie papists: are now become ministers of injustice, and tyranny, made tormentors of their own natural Countrye men, most blouddie butchers of their brethren, and merciless murderers of the childrē of God: and that in such cruel sort, as never was heard of before since the death of Christ, where any profession of his Name hath been. In so much that they are made a spectacle and gasinge-stock to all countries and nations, amongst whom is any fear of God or civil policy, which would not have believed it to be possible, if their ears and eyes were not this day sufficient witnesses. For to understand that the papists were cruel butchers and insatiable bloudsuckers, had been no news at all, they have been such from the beginning. But when they both hear and see those that profess the Gospel, and would be counted Christ's sheep, turned for fear of displeasure, or losinge of their office in to the nature of bloudthurstie woulues, to execute against God and their conscience, the ungodly commandments of the papists: to be at commandment, not only to their unlawful Queen, but also to every shaven Sir John, to imbrue their hands with them in innocent blood: this maketh all men to wonder and be astonished.

To conclude, the residue of the common people, seeing their superiors of all degrees and estates, by whom they should be governed with godly laws, and to whom they ought obedience in the fear of God only, thus couardly to forsake their obedience to God, and utterly contemn the office wherewith he had charged them, to satisfy the unlawful commandments of their willful Gouernesse: think it in no case their parte to deny to her like obedience: but with bodies and goods, at home and abroad, to fulfill and maintain her will and tyranny, not withstandinge their own conscience doth condemn thē, and the word of God doth playnelie testify, that it is evil and ungodly which they are commanded to do. Being deceived by misunderstanding this place of Paul and such like: It behooveth every soul to be subject to superior powers, because there is no power but of God. For the powers that are, be ordinances of God: and therefore he that resisteth the power, resisteth the ordinance of God.

But how little this and other like objections make for their purpose, we shall God willing understand, after that we have better examined this present answer of Peter and John: who are not contrary to Paul, nor Paul to them, rightly considered▪ For though this answer was made of Peter and John in their own cause to the Magiestrates and Rulers of Jerusalem: yet is it no less general then the saying of. S. Paul: and partayneth to all conditions of men, as well Magiestrates and Rulers, as inferior persons and subjects: teaching them both their office moste rightly: the one, what to command, and how to rule: the other, whom to obey, and wherein to be subject, as in their places following shall evidently appear.

CHAP. IIII.

A Nd first to return to the answer, we may be assured that it is certain and an undoubted true the, that in all things, and of all men, and in all places, God is to be obeyed before mē. In so much as the Apostles were not afraid to cōmite the judgment thereof unto their extreme enemies: whom they knew right well, would have given contrary sentence, if their answer had not been withe out all controversy. As though they would have said. After that we have been charged with this office to preach to all people and nations, and that by God him self, to whom all powers are subject, and all men are bownd to obey, whose judgments none can escape, and whose wrath no flesh is able to abide: which with the breathe of his mouthe, moveth the heavens, and maketh the mighty mountains to shake and tremble, and dryueth all powers (be they never so strong) to dust and powder. We are contented to make you judges, which charge us to the contrary: whither this dreadful God may approve our doings in obeȳge you being men, and his creatures, yea earth, very dust and asshes in comparison of his Majesty? Whither man, of what authority so ever he be, is able to discharge us in the presence of our God, if in holding our peace at your commandment, we transgress the express commandment of God? That is, not to preach Jesus Christ crucified: who hath chosē us to the same end, endued us with knowledge, revealed unto us his secret counsels, the mystery of our redemption, and armed us with all gifts of the holy Gost, necessary for the accomplishement of so weighty an enterprise. We need not herein to use many words or reasons: nor to desier any arbiters to define this matter: be you yourselves judges. Which kind of speaking, men commonly use, when the matter is evident and out of doubt, known to all men, be they of never so slender judgment, and need no further reasons, or Scriptures to prove it. The like kind of reasoninge, the Apostle useth against the Corinthians: who permitted their wemē to pray bareheaded in the Congregation, which he condemned as an indecent custom, not becommyng the Sayncts of God. For amongst other reasons, he likewise maketh them selves judges in the matter, saying: Judge ye among yourselves, whither it be cumlie for a womā to pray bareheaded in the Congregation. Cōcludinge, that very nature doth teache the contrary. In like manner this answer is so true and sensible (that rather God is to be obeyed then man) that there cā be none so malicious or ignorant, whom very nature will not compel to confess it, if he had no further knowledge. Nether had these men, for all their great a do, long consultacion, hie learning and wisdom (desierous also to take occasion against the Apostles) any thing to say for the contrary. But as God's enemies are accustomed, when their mouths are stopped, either with raylinges, or threatenings, to express their rage: so did they with Peter & John, dimitting them at the last with bitter words and menaces: and they departed notwithstanding from the Concile, by the means of this answer, conquerors.

CHAP. V.

NOw for as much as we are assured of the truth and certantie of their answer, whereof none can justly doubt: let us somewhat further consider what things are prīcipallie here in contained. First we may hereof justly conclude, that to obey man in any thing contrary to God, or his precepts though he be in highest authority, or never so orderly called there unto (as these men, whereof Luke speaketh, were) is no obedience at all, but disobedience.

Secondly, that it is not a sufficient discharge for us before God, whē we deny to accōplyshe their unlawful demādes and threatenings, except we do the contrary every man in his vocation and office, as occasion is offered, and as his power will serve. Which things plainly understand, as they shall give a clear light in this controversy: so do I not doubt by this present answer and fact of Peter and John, to prove moste manifestly, that althoghe we were destitute of other examples, yet this might appear sufficient. As touching the first, that there is no obedience against God which is not plain disobedience: the Apostles say, Judge you whither it be right or just in Godds sight to obey you rather thē God: which is as much as thei would say, It is not just nor lawful. Thē if it be not lawful and just in God's sight, who judgeth things truly and as thei be in deed, it must needs follow that all manner of obedience against God and his word, is plain disobedience, and the workers thereof likewise condemned as rebels. Why? Bycause it is unjust and unlawful before God: And all true obedience is lawful, which must not be measured by the will of mā, but by the just Laws and ordinances of the living Lord. So that after God hath once pronounced any thing that he would have done, either in his Law or otherwise: there is no man that may or can dispence therewith, seem it of never so little importance in the judgment of men. He that commandeth the contrary, is a rebel: and he that obeyeth likewise. Neither doth this appertain to the Apostles and ministers only in their office, but is a general argument for all sortes, estates, and degrees of men: for as much as God hath like authority of all, and all owe unto him first and principal obedience: and secondly unto men for him, and in him only: except they will be enemies to God, and deny him to be their Lord. For so much it is in effect, when we prefer men to God, obedience to man, before the obedience to God. It is not the authority of the Prince, or the fear of his punishment, that cā excuse in his presence: who cōmandeath his people generalie, high and low, riche and poor, man and womā, to hear his voice, and to observe his statutes. Nether to declyne upon the right hand, nor upon the left: nether to add any thing thereto, or to take any thing from it: but to do that only, which the living Lord commādeath. And if we be the sheep of the Lord's foulde, it is not sufficient for us to hear the voice of our pastor, and to follow him, except we also deny to hear, much more to follow any other: that is, which calleth not with the voice of the true pastor. And as there ought to be no creature of like authority amongst us, as our sovereign Lord and God, whose creatures we be, and the workmanship of his own hands: even so, there is none like to him in dignity, or may be compared to him in power, none like to him in riches, or so able to reward his subjects, being Lord of heavē and earth, disposer of all things present and to come: distributer not only of all corporal and earthly blessings to those that fear and serve him: but also poureth upon them all spiritual and heavenly graces in great abundance. Moreover, as by his authority, power, dignity, riches and liberality, he may of right demand of us obedience: so must we persuade our selves in not rēdring the same to him willingly, that none cā deliver us from his horrible punishments and destruction, which he threateneth upon all such as willfully trangresse his holy precepts, and declyne from his Laws. Nether will he regard by what means, or by whose commandment we transgress his laws. For that can be no excuse for us, though he be Kinge, Queen, or Emperor that commandeth or threateneth us. For what is king, Queen, or Emperor compared to God? Is the punishment of earth, 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 soul to destroy thē everlastingly? Was it any earthly power that brought the waters upon the universal world, and drowned all mankind for sin, viii persons excepted? Did man destroy Sodom and Gomorrhe with fire and brimstone? Came the plages of Egypt, the drowninge of Pharaoh, the ouertrow of the Canaanites, the subversion of Jerusalem, by the power of man? If these be the works of man and not of God, fear man and not God: but if there be none of these euells which cometh upon any City, or contrie, whereof the Lord is not the worker: beware that the fear of man's punishment, cause thee not to fall in to the hands of this mighty reuēger, which is an horrible thing, as the Apostle writeth. Princes therefore, and all powers upon thee arth, are not to be compared unto God, whose Lieutenants only they should be, and are no longer then he will, in whose hands their hearts are, to move and turn at his pleasure. And for that cause it is their duty to seek all means possible, wherbie the glory of God might be advanced, by whom they are them selves so highly exalted above their brethren, and in no cause to minister occasion of rebellion against his mighty Majesty: but rather to be examples to others (over whom they are constitute) of all Godly life and lawful obedience. In consideration whereof, God him self appoyntīg his people to have a king, which, when they should come in to the lande of promise (for that was the first promotion that God ordained amongst his people, which yet came not to such pride to desire an Emperor) did with great circumspection, as well appoint them what manner of man they should chose, as the laws by the which he should rule others, and be obeyed of them. When thou comest (saithe the Lord by Moses) to the lande which thy Lord giveth thee, and shalt possess it, thou shalt without doubt, put or constitute a king to thee: but whō thy Lord thy God shall chose. Moreover he saith, from the middle of thy brethren shalt thow appoint a Kīge over thee. For thou mayst not appoint a stranger, which is not thy brother. Which law, as it proceaded from the wisdom of God, who thoght it necessary for his people: even so is our miserable ignorance and unspeakable ingratitude to be lamented, which nether do understand the goodness of God in these laws, not yet will vouchesaffe to consult with his heavenly wisdom: all men rather sckinge to chose and procure them selves Princes and kings after their own phātasie, and by ungodly fetches and policies, then to follow the appointment of the Almighty: preferringe their own wits to the wisdom of God, which never faileth them that follow it. In comparison of whom all others at lengh, shall show them selves to be mere fools. If we will be the people of God, let us then search and diligently follow the Laws of God, especially in so weighty matters, as the election of kings and Princes, by whom Realms and nations are either preserved if they be Godly, or utterly distroyed, and shamefullie oppressed if they be ungodly. The first point or cautiō that God requireth of his people to observe, is, that they chose such a king, as the Lord doth appoint, and not as they fantasy. And what one is he or how should he be know̄? The people of Israel (you will say) had their kings appointed them by the mouthe of God and anointed of his Prophets: as David, and his son Solomon. For Saul, though he was appointed and anoyeted in God's fury, yet was he not of the Lord's chosinge after this meaning of Moses, who willethe them to appoint a king that the Lord shall chose: to wit, of his favor and goodness, such a one as shall observe the Laws following, as we shall see here after. Two means had the Israelites to know their king, whither he was of God elect or no. The first, by the express commandment and promise made to some especial man, whereof they needed not to doubt: as was made to David, and to Salomō his son expresslie. The secōde is by his word, which he hath now left to all men to be the ordinary means to reveal his will and appointment. Which (if we unfeignedly follow in our doings) we need no more to doubt, then if God should now speak unto us out of the heavens, as then he did to the Israelites. The word then giveth us these notes to know whither he be of God or not, whom we would chose for our king. Firste (as was said) if he be a man that hath the fear of God before his eyes, and zeluslye with David, and Josiah, doth study to set forth the same, hatinge vnfaynedlie all papistry and idolatry. For this cause God willeth that he should be chosen from amongst his brethren, and should be no stranger: because such then had not the fear of God, but were idolaters, to whom no promise of any kingdom was made, and who also would lead the people to idolatry. Also in that his exercise is appointed, the word, Laws & statutes of God, it is manifest that he is not chosen of God, except he be such a one: and ought not to be anointed or elected as their king and Governor, what title or right so ever he seem to have therūto, by civil policy, except he be a promoter & setter forth of Godds Laws and glory, for which cause chieslie, this office was ordained.

The next rule to be observed is, that he should be one of their brethren, meaning of the Israelites: partly to exclude the oppression and idolatry, which cometh in by strangers, as our Contrie now is an example: and partly, for that strangers cannot bear such a natural zeal to strange realms and people's, as become the brethren: but chiefly to avoid that monster in nature, and disordre amongst men, which is the Empire and government of a woman, saying expressly: From the myddle of thy brethren shalt thou chose thee a king, and not amongist thy sisters. For God is not contrary to himself, which at the beginning appointed the woman to be in subjection to her housbande, and the man to be head of the woman (as saithe the Apostle) who will not permit so much to the womā, as to speak in the Assemblie of men, muchelesse to be Ruler of a Realm or nation. If women be not permitted by Ciuile policies to rule in inferior offices, to be Coūsellours, Pears of a realm, Justices, Shireffs, Bay lives and such like: I make yourselves judges, whither it be mete for them to govern whole Realms and nations?

If the word of God cannot persuade you, by which she is made subject to her housbande, much more to the Counselle and authority of an whole realm, which word also appointeth your kings to be chosen from among their brethren, and not from their sisters: who are forbidden as persons unmeet to speak in a Congregacion▪ be you yourselves judges, and let nature teache you the absurdity thereof.

And thus much have I of purpose noted in this matter, to let you see to all our shames, how far ye have been led besides your commun senses and the manifest word of God, in electing, anointing, and crowninge a woman to be your Queen and Gouernesse, and she in very deed a bastard, and unlawfully begotten. But beit that she were no bastard, but the kings daughter as lawfully begotten as was her sister, that Godly Lady, and meek Lamb, void of all Spanish pride, and strange blood: yet in the sickness, and at the death of our lawful Prince of Godly memory king Edward the sixth, this should not have been your first counsele or question, who should be your Queen, what womā you shul de crown, if you had been preferrers of God's glory, and wise coūselours, or naturally affected towards your country. But first and principally, who had been moste meetest amengest your, brethren to have had the government over you, and the whole government of the realm, to rule them carefully in the fear of God, and to preserve them against all oppression of inward tyrants and outward enemies. Wherbie you might have been assured to eskape all this miserable & unspeakable disordre, and shameful confusion, which now by contrary counsele is brought worthily upon us. I know ye will say, the Crown is not intayled to the heir males only, but appartaynethe as well to the daughters: and therefore by the Laws of the Realm, you could not otherwise do. But if it be true, yet miserable is this answer of such as had so longe time professed the Gospel, and the lyuelie word of God. If it had been made of pagās and heathens, which knew not God by his word, it might better have been borne with all. But amongst them that bear the Name of Godds people, with whō his Laws should have chief authority: this answer is not tolerable to make the constant and undoubted Law of God, which ought to be the line of all ordinances, to give place to the vain and ungodly decrees of men, as experience hath now taught you. Moreover, in anointing her as if she had been a man, was no less absurdity, vsinge thereunto such greasinges and shāless Ceremonies, and that in the face of all the people: as though Moses law yet were in force, and Christ our Savior not comē: which hath put an end to all such outward Ceremonies: whose annoyntings were spiritual. For as he was replenished with all graces of the holy Gost, and that without measure, and above all his felows, kings, Priests, and Prophets: so hath he left no other annoyntinge to be used of his servants: but of the same sort, that is, spiritual. And if Moses with his Ceremonies were now in full authority, as he was before Christ: Yet were it not lawful by him to anoynte any woman, to ani manner of office or dignity, seeing that this Ceremony was never appointed to any other but only to Priests, kings, and Prophets. How durst you then be so bold and impudent ô Papists, (for this was your enterprise) to transgress the order of God in the Law of Moses by anoyntīge a womā? And also to contemn the liberty of the Gospel, in reducinge and bringing again the Jewish Ceremonies, from which by Christ we are delivered? But it is no marvel if you be all ways like yourselves, stubborn and rebellious enemies to God and contemners of Christ. And therefore leauinge you to yourselves, we will return to God's appointed limites in his Law, for the lawful election of kings and Princes. Ye have heard the two first cautions or rules, that is, how he must be of Godds appointment, and not of man's▪ And also from amongst your brethren and not of your sisters, and why. The third caution that God specifieth in this election is, that he be none such as hath great number of horses: meaning, as trusteth in his own power, and preparation of all things, for defense of him self, and to overcome his enemies. For under this name of horses, he comprehendeth all ingeynes and furniture of war: such a one, as trusteth in them, and maketh not God his arm and bockler, with faitheful David, is not meet to be king of the Lord's people.

For by such means should they be brought to Egypt again, to their old misery and slavery, if they delited in their horses, from whence the Lord would have them kept, and not in any case to return. As no doubt, he would have had us miserable English men, warelie to have kept us in that liberty of Jesus Christ and our consciences, wherein so mercifullie he had brought us: and not by placeinge an infidel woman over us, to return to our old vomit, much more viler thē the slavery of Egypt, I mean the servitude of that Romish Antichrist.

Other observations he giveth also, not to seek many wives, nor to heap up much gold: but chiflie that he have an example of God's Laws prescribed unto him, to read in them all the days of his life, that he may learn to fear the Lord and to keep his commandments, and not to lift himself up above his brethren: meaning, he should rule with all holiness and humbleness, as did Moses and David. And thereby, doth God promise that his days, and the days of his children shall be prolonged in the middle of Israel.

Of the which we may justly conclude, that by the ordinance of God, no other kings or Rulers, ought to be chosen to rule over us, but such as will seek his honor and glory, and will command and do nothing contrary to his Law. Wherewith they are no less, ye much more charged, then the common people: because their charge is double: that is, not only to fear God them selves, but to see that their people fear him also, to whom they owe in that case all humble obedience and reverence. For they be (as was said) God's subjects and Lieutenantes, for whose cause they must be reverenced, doing their duty. But if they will abuse his power, lifting them selves above God and above their brethren, to draw them to idolatry, and to oppress them, and their contrie: then are they no more to be obeyed in any commandments tending to that ende: but to be contemned as vile Sergeantes in comparison of the high Judge and Magistrate, who ought to do nothing, but as he is commanded to do by the Judge and superior power according to the law. Other wise, if he lift him self above the chief Judge, looking to be honored and obeyed more then he: who would not abhor such a Sergeant, and not only to withstand his commandment, but to accuse him as a rebellious traitor, and banishe him from a mongest them? And yet here is but rebellion against man, who is but mortal. What ought we thē to do unto that king or Prince, that lifteth him self up against the Majesty of God, who is immortal, to whom belongeth all power, dominion and honor? Is he anymore in comparison of God, then the Sergeant in respect of the Judge? Shall the Sergeant be punished as a traitor, and this man honored as a king, which doth no parte of the office thereunto belonging? Or rather is not his crime and treason greater, and deseruith so much more, as God is more excellent, compared to any wordly power, then is any king or Prince compared to the moste vileste Sergeant?

Moreover, whence hath he this honor? Of him self? Is any man naturally borne a king, Or hath he it of God? And if of God, whereto, but to use it with God, and not against him. Seeing then it is not just in God's sight to obey man rather then God: neither that their is any dispensacion of man that cā dispēce with his holy commandments, neither the authority of Prince, nor fear of punishment can excuse us. Seeing also, that kings are institute to rule in God's fear and Laws, as subjects and Sergeants to God, and not against his Laws, and above him: it must needs follow (as we first said) that all obedience given to such, wicked Princes against God, is plain rebellion in his judgment. And in that case to obey God, and disobeye man, is true obedience, how so ever the world judgeth. For as none will condemn Peter and John of disobedience, because they would not herein obey their ordynarie Magistrates: no more will any which have right judgment, condemn the like resistance in others, which alike is lawful to all.

Or ells should the Israelites be excused, by cause they obeyed their wicked king Jeroboam in worshiping his calves in Dan, and Bethel.

Then should that cruel butcher Doeg, in killinge Ahimalech with LXXXV Priests or Levites, and the whole town of Nob, at the commandment of ungodly king Saul, have been preferred to the rest of all his servants and soldiers. And the soldiers also of cruel Herod should be blameless in murtherīg and sheading the blood of so many infantes in Bethlehem at Herod's commandment. Then should the wicked Jews be gyltlesse of Christ's death and his Prophets, whom they consented to murder by the parsuasion of their Rulers. And the counterfayte Christians this day, which everywhere (but especially in our miserable country) imprison, famishe, murder, hange, and burn their own countrymen, and dear children of God, at the commandment of furious Jezebel, and her false Priests and Prophets, the blouddie Bisshopps and shauelynges, should be giltlesse in all their doings. But all these doth God (who is a Ielious and righteous God, and cannot abide his honor to be given to any other, nor suffer the blood of the innocent longe to cry unto him for vengeance) condemn as blasphemers, idolatres, and cruel murderers: which saithe: Thou shalt have no other God's but me. Thou shalt not kill. And if God doth make this, disobedience (as thou mayst plainly see) what commandment of man can altar his sentence, before whom there is no obedience in evil things? Yea, if the whole multitude, from the highest to the lowest, would agree and consent to do evil, yet must not thou follow them saith the Lord. For if thou do (notwithstanding the commandment of thy Prince, or example of all others) thou art with them a rebel, and a rebel against thy Lord and God: from whose wrath and heavy indignation, no man can defend thee in the dreadful day of his visitacion, which is at hand.

CHAP. VI.

A S by this answer afore mentioned, we have been taught not to give place to the unlawful commandemētes of Magistrates, in what authority so ever they be, because it is nothing but rebellion in the judgment of God: even so may we learn by the same answer and example of the Apostles, how God requiereth more at our hands, that is, to withstand their precepts, in doing the contrary: every man according to his office and estate wherein God hath placed him. For as man thinketh himself not fully obeyed, when we abstain from those things which he forbiddeth, except moreover we do the contrary, which he commandeth: euenso may we much more think, that God is not fully obeyed, when we will not do the ungodly commandments of men, except also we apply our selves with all diligence to do the contrary. So did Peter and John make answer, denying to do as they were comaunded by the Magistrates. And as they denied in words, so did they, and the rest of the Apostles in effect, as the course of the history doth witness. Who went all to gether to the Temple after they were dimissed, and preached openly in the face of all the people Jesus Christ crucified, not with standing all the afore named threatnynges and menacinges, yea afterward, when they had been imprisoned and then by the Angel of God delivered, and whipped moste vilely, as if they had been slaves: yet were they nothing thereby discouraged, but continued in one mind and answer, saying as they did before with one voice and consent: God must be obeyed before man, and boldly preached their master Christ, contemning all displeasures which they for his Names sake sustened, remembering well his sure and comfortable promesses who said: Blessed are you when men revile you and sklander you, and speak all evil against you, lying, for my sake: be glad and reioce, for great is your reward in the kingdom of heaven. For so did they persecute the prophets before you.

Thus see we thē, how the truth of this doctrine is not proved only by the first examination of Peter and John: but also confirmed the second time by the rest of all the Apostles agreeinge therein, and suffringe vile scourginge for the same: not only boldly affirminge it in the presence of all the Magistrates at Jerusalem, but as constantly approuinge it in their doings: when contrary to their commandemētes, they ceased not more diligently to publish the doctrine of salvation: reioysinge and praysinge God, who had made them worthy to suffer for his Sōnes sake, their Lord and master. O worthy and manful soldiers, O moste trusty and payneful servants: neither feringe the proud lokes and malicious threatenings of the whole Senate and power of Jerusalem: nor shrinking in their office, for all their cruel punishments. But the more they were forbidden, and the oftener they were punished: the stouter, stronger, and mightier were they to fight against their enemes with the spiritual sword, wherewith they were charged in their masters quarrel: being assured always of this, that he who gave thē authority to preach, would give thē strength also for the performance thereof, as he had promesed▪ saying: I will be with you to the end of the world. And he being with thē, (as the Apostle saithe) what should they care who were against them? A worthy example and mirour for all such to behold as are called of God to be his messengers and disposers of his holy mysteries, how faithful they ought to be in the distribution of the same, omitting no manner of occasions, obeying no contrary commandments, nor fearing the cruel threatenings of men.

God hath given them the charge of moste precious jewels, and inestimable riches: not to be hid in a corner, or retained with them selves: but rather (as the Apostle exhorteth) to stir up the gift of God, which is in them, and not to neglect it, to preach the word of God, and to be instant in season and out of season, to convince, reprove, and exhort with all softness and learning. For this is that sharp and two edged sword wherewith God hath not only armed them against their enemies: but to fight also manfullie for others against all powers worldly and spiritual, with this mighty and spiritual sword the word of God.

For otherwise, if Christ himself had ceased to preach his Fathers will, for which cause partly he was sent in to the world, for fear of threatenings, conspiracies, commandments, and punishments of men: where had been this comfortable doctrine of salvation? When should he have suffered death, for our redemption and deliverance?

How should the Apostles and all other faithful martyrs, which by their deaths in all ages, have given glory to Christ, have left behind them so worthy monuments, and comfortable writings, besides the notable examples of constancy in sealinge up their doctrine with the sheading of their blood, if they had yielded or shrunk in executinge their office for fear of any power. And in our miserable Country, where Antichrist this day is again for our sins exalted, if commandments of tyrants should have taken place in all men, as it did with many hirelinge preachers, some moste shamefullie denying their Master Christ, taking upon them the mark of the beast, ministering poison for food to their flock, some in making a spoil and pray of their flock, and as cowardes takeyng them to their feet, leaving the poor lambes of God without all comfort, to be devoured of the wild ravenous beasts▪ some also in playng on both partes with the halting Israelites, think to serve God and Baal: if in all others (I say) as in these, the ungodly decrees of men should have taken place: how could we have had these worthy examples of so many hundredth martyrs, who have glorified Christ moste constantly, in offringe up their lives as a moste sweet savor to the Lord? And that of all sortes of men and women, young and old, riche and poor, learned and unlearned, all being herein persuaded (not able perchance to do anymore for the comfort of others, in so general a defection from God) have chosē rather with the loss of this corporal life, to obey God, then otherwise to live in wealth and obey man. For the which, the Name of God be praised forever, who stir up our hearts by their examples, and prepare us with the grace of his holy Spirit to the like constancy and obedience.

Besides this we learn by the commandments of God, that so oft as he forbiddeth anything which he would not to be done, in the self same, he commandeth us the contrary, as for example: Thow shalt not murder, Steal, Commit adultrie, or Bear false wittnes. It is not enough to abstain from these things, neither is God therein fully obeyed, except we do the contrary, so oft as occasion is ministered, that is, to save, preserve, and defend, as well the goods as the persons of our brethren and neghbours. And this is a certain and general rule, not only in these examples here named: but in all other precepts whither they be of the Ten commandments, or any other besides contained in the Scriptures: that what so ever God forbiddeth any man, in the same he is charged to do the contrary according to his power, though all the world would stand against him. In confirmation whereof, let us only consider the notable example of the Godly Prophet Daniel, who when he was commanded in the name of king Darius (by whom he had been promoted to great honor, and of all other was in best favor, and highest reputation with him) to ask nothing of his God, or any other for the space of thirty days, but only of Darius his king, according to the decree made at the request of his ungodly counsel, purposlie against Daniel, would not obey the commandment, being not ignorant that it was a public decree, which all (he only except) obeyed. And also how death (and that moste terrible, to be cast among the hungry lions) was appointed 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 thrice every day, transgressinge the kings commandment, praying to the living Lord his God. And to the intent it might be known abroad to all men, that he contemned this ungodly commandment, he set open his windows more then custom, to the intēt that all which would, might behold his doing: so glad was he to be known to serve the true and mighty God. Here would our worldly wise men, no dout, condemn Daniel of rashness and follye in doing, more then was expedient. What need he thus to provoke the indignation of a Prince, who had power with a word of his mouth to distroye him? If he would not ask any thing in the Name of Darius as others did, yet might he have abstained from praying to God for that space. Was thirty days so great a matter, that he might not abstain from praying to God, to gratify thereby his Prince to whom he was so much bound? And if he would needs pray to God, could he not have done it preuely and secretly? What need he to set open his window in the sight of all men? This was an open contempt of the kings Majesty: this was a greater offense, then the fact itself. Thus would the politic and worldlings reason, as our carnal Gospellers do daily, to maintain their shameless halting upon both partes, to cloke their own impiety, and to entice others to do the like. But faithful Daniel had learned another lesson, and of a more faithful schoolmaster: even the very same that instructed here the Apostles, the Spirit of God, the auctor of wisdom, and truth: that he ought not only to contemn the kings unlawful commandment, but to do the plain contrary. Nether thoght he it sufficient to do this secretly, except openly he shown to all the world whose seruante he was, and what God he honored. Otherwise, how cold he have declared to the people, that he loved his God with all his heart, soul and power, as was commanded?

CHAP. VII.

H Ere are all excuses taken away from all men, that will be true Christians, and have the Apostles and Daniel for their instructors and teachers: whither they be Counsellers, Nobles, Peares, or inferior and civil officiers. But they will peradventure excuse them selves, as though God had nothing to do with thē, because they be not Apostles, nor Prophets. Neuertheles they may be assured, they shall be as they ever have been, subject to his plages and punishments: and so will he have a do with them, though they would have noght to do with him. If the temperall sword had been committed to the Apostles, as well as was the spiritual: if they had been Pears of a realm, and known so well their duty toward God and their contrye, as they did to Christ and his Church, being Apostles, would they have lyfted up their sword against God's glory, to the subversion of the truth and their nation, at the commandment of their Prince and king? Or would they not rather have answered: we are appointed of God to set forth his glory, and to defend his people, and cannot therefore obey you? If that would not serve, must they then have ceased at their threatenings with death and displeasure? Is that sufficient to discharge them, if in not using their power to suppress tyranny and idolatry, they suffer the people of God to be devoured? Judge you yourselves that bear this Name, whither God could approve their doings.

Matathias that worthy Captayne of the Jews, as it is wryten in the first boke of the Maccabees, could not so lightly excuse himself when he was commanded by the cruel officiers of wicked Antiochus (which had spoiled their Tēpel, rased their waules, murdered their brethren, and set up idolatry, in so much as all for the most parte, applied them selves to their wicked parsuations) that he, with the residue should forsake the Laws and sacrifices of their God, to worship strange God's: he made answer, to the officer of Antiochus the king (which would to God our Noble men had perfetly learned) That though all Nations apparteyning to king Antiochus should obey him, so that every man would declyne from the Laws of his country: yet I, (saith he) my children, and brethren, will stand in the conuenant of our fathers &c. Which thing he perform din deed to the glory of God, to his own salvation, and comfort of his brethren and country forever.

And even at the self same time he slew, not only a Jew, one of his own brethren, which came to sacrifice in his presence at the alter Modim, according to the prescript of Antiochus: but killed also the kings officer, that compelled him thereto, and afterward distroyed the altar, and followed the Law of God with a zeal, as did Phinehas. Matathias had then a little power amongst his brethren, but nothing to defend himself against the king, and also being charged with children and kinsfolk (which seemed to be all his power) would nether pollute himself, nor suffer thē to be polluted with wicked idolatry, nor coūseles, to be oppressed with tyranny. And yet we read of no authority or office he had to excuse him by: but only this one thing which was common to all other of his natiō, the Laws of their country, and covenant of their fathers. Which cause he thoght sufficient to discharge his conscience before God, and to approve his doings. For as much as God had commanded him not only to deny to do the commandment of the cruel tyrant Antiochus (under whō all Jerusalem then was by conqueste) but manfully to profess him and his, as open adversaries to his Laws and to resist idolatry by force, in killing the idolatrer and the kings servant (by whom he was compelled) and in subuerting the altar, where vpō the idolatrous sacrifice should have been done. Which was, as you see, manifest resisting of the superior power, being but mā, to the intent he might show true obedience to his Lord and God, inn defending and maynteyning his Laws (which he calleth the covenant of their fathers) yea and with the temporal sword to the uttermost of his power. Thē if Matathias herein did discharge his conscience before God and man, in resisting by temporal power the king, his commandments and officiers: it is not only the office of Apostles and preachers, to resist, but the duty 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 amongst those books which are autentique, and named Canonical. Truth it is, but that thou (which art in like and better estate, because of thy power and authority, wherewith thou art as well charged before God as king or Emperor) mayst and shuldest with a safe conscience, follow this worthy example, it is moste true and certain. For the fact of Mattathias dependeth not upon the authority of the boke, wherein it is contained: but upon the word of God, whereupon it was grounded. For hath he done any 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 said Mattathias, and much more plainer: that though all nations would obey Antiochus: yet he, and so many as he could procure, should obey the true God and his Laws. And like as the Apostles, according to their answer, openly and plainly in fight of the people did use the spiritual sword, manfully fighting against all rebellion of man in God's cause: so did Mattathias use the temporal sword according to his power, moved by the same reason against idolatry and oppression which is manifest rebellion against God. Yea and if their were nether example nor Scripture to prove his fact: yet would very natural reason compel every man to alowe the same, as moste Godly. And that therein he did nothing but his duty, which thing was approved in the judgment of that age, and as a lawful fact and monument write and left to be red and practiced of all posterity, the Law of nature so directing their judgments.

But to put you out of all doubt, we will confirm it with another testimony most surely auctorised, and the very same in effect, of that renowned and worthy Capitayne Joshua, the son of Nun, whom God himself had chosen to succeed Moses in the government, and leading of the people of Israel: who after he had declared the benefits of God done unto them, from the time that he had chosen them to be his people, (namely to Abraham whom he called from idolatry, to Isaac and Jacob, and to the rest of the people, their posterity, in delivering them out of Egypt, preseruinge them in the wilderness, and giving to them his Laws) spake these words to the Elders and all the multitude, saying: Now therefore fear ye the Lord, serve him vnfaynedlie and faithfully, take away the God's which your fathers worshipped, beyond the River, and in Egypt, and serve the Lord. But if you will not serve the Lord, chose unto you this day whom you will serve▪ whither ye will serve the God's beyond the River, or the God's of the Amorites in whose lande ye dwele. As for me and my family, we will serve the Lord: answering as did Matathias. And this spake he in his later days, to admonish them afore hand not to incline to idolatry and to neglect the Laws of God, which is the cause of all evil, and gapp to all mischiff. Which saying of Joshua, the true servant of God, seemed so Godly in the sight of all the people, that all were compelled with a uehemencie of spirit to say: God forbid, that we should forsake the Lord, to serve strange God's. For the Lord our God himself, brought us out of Egypt and from the house of bondage.

What wilt thou more to prove this fact of Mattathias, and therbie thy duty also, whither thou be of the Seniors of the people, or of the multitude? Here is thy confession, if thou be of God. If all men would serve strange Godds, yet will I and my family serve the living Lord. And again, God forbid that we should leave the obedience of our God, by whom we are created, rede •• d and saved, to serve strange God's. And how caneste thou say that thou seruest God thy Lord, except thou use all such means as he hath given to thee in defense of his glory, beit counsel, learning, authority, power in body or in soul? All must serve the Lord, when he demandeth it. And when demandeth God these things of us, if not then chiefly, whē Satā beginneth to rage, the word of God despiced, his Name blasphemed, his Church scattered, his children miserably oppressed, imprisoned, famished and murdered? Either now must the counsele of the Coūseller, the learning of the learned, the authority of the honorable, the power of the Nobles, the bodies of the subjects serve the Lord, or never. For now will the Lord try who are his people in separating the chaff frō the corn, those that love the Lord vnfaynedlie, and will serve him in deed from the halting dissemblers and hypocrites, who thīking thereby to escape present dangers, run headlonge to their own destructiō, thiking thereby to escape the fearful voice of the Lord, fall in to the pit. And if they come forth of the pit, they are taken in the net, and cannot escape saithe the Lord.

There is no way but one, to turn again unto the Lord, who hath wounded us, and he will heal us: he hath stricken us, for our sins, and he will bind us up again, and within two days will he restore us to lyffe, and the third day raise us up, and we shall come before his face saithe the Prophet. And by what other means can we turn unto the Lord to be healed of our wounds, to be restored to lyffe again, to be lifted up and brought before his presence: but by unfeigned repentance, every man of what estate, or condition soever he be? Considering with tears how shamefullie he hath fallen from God, and by what means, and to call for grace and strength to turn back by the self same means and ways, to obey God in walking the contrary. And to Folowe the counsel of the Apostle, that as before we have given our members to serve uncleanness and iniquity: so now (after true repentance) make them to serve righteousness and holiness. Wher before we served men and not God, now to serve God and not man, but in God: Whereas we abused all the gifts of God to maintain idolatry and tyranny, now to use the same to the restoring of God's glory, and preservation of his humble and afflicted children: where as before we have troughe contempt of his graces, especially the word and Gospel of our Savior Jesus Christ brought upon us shame and confusion, now by reverent receiving of them again, and framing our lives thereunto, we may remove these plagues, and find fauore and grace in the sight of our God, who for this cause hath stricken us, and by all manner of means callethe us back from our wickedness, readier to receive us, then we to desier him.

CHAP. VIII.

V Vherfore (dear brethren in the Lord) to return to our purpose, you may well understand of these things which have been hitherto mentioned, not only the cause of all our misery in England this day, to have been for that we nether taught, knew, nor used true obedience: but also what obedience God requireth of all mē, and what he cōdemnethe for disobedience. Obedience is to hear God rather then man, and to resist man rather then God, as by the answer and doings of the Apostles, and examples of others ye have been instructed. Whereī you may see how little the commandments, threatnynges, power, authority, or punishments of any king, Prince or Emperor, ought to prevail with us against the commandment of God, where with we are charged.

Can we then pretend ignorance anymore? Behold, very nature doth teache all men, which be not destitute of their comō sense and reason, that God ought rather to be obeyed then man: in so much as the Apostles therein feared not the judgment of their enemies.

Shall authority of man, or power of Princes blear our eyes any longer: seeing there is none so ignorant whose conscience doth not bear him witness, that God is moste worthy of all honor, and only to be feared for his power: who made the heavens and the earth, and man ruler thereof, by whose power and wisdom, as all things were created, so by his wonderful providence are all things preserved and governed?

Shall the threatenings of man or punishment of Princes move us to leave undone that which he commandeth, and our vocation requireth? Shulde we honor thē for their offices and great titles, because they are called kings, Princes, or Emperors? This must we do so longe as they will be subjects to God, and promoters of his glory, of whom they have their authority, as the examples of the Godly Patriarchs, and Prophets, of Christ himself, and his Apostles, and of all martyrs in all ages until this day do witness. Which with their blood have sealed up this doctrine for an undoubted verity: that there is no obedience against God, which in his judgment is not manifest rebellion.

Doest thou then unfeignedly believe in God, and haste given thyself to serve him, and after art commanded of thy Prince or Ruler, what name so ever he bear, to commit idolatry in worshippīg a piece of bread for thy Savior (as do the Papists) which is open blasphemy against the Son of God?

Art thou willed to be present at the idol service, which the Apostle S. Paul forbiddeth: or ells to make, or erect images in Churches or temples, to hear Masses, to trot on pilgremage, to purchesse pardons, to confess the Popes authority, to esteem God's word for heresy▪

Art thou charged to be a tormentor of the Saints of God, to lay hold vpō thē as did the Scribes and Pharisees, the chief Bishopp and Priests with their officiers upon Christ and his Apostles: to bring them before the Concile to caste then in prison, to flatter them to revile thē openlie, to famishe them secreatly, and hange them in their gayles, to rack them, to bring them to the galows, to the stake, and cōsumyng fire: to see execution done upon then, as upon thieves, murderers, villains, whoremongers, adulterours, traitors, idolaters, & blasphemers: when inwardlye thy conscience crieth unto thee, Take heed and beware what thou doest to these men, for they are the very servants of God, as Pilate was admonished by his wiffe? Art thou (I say) commanded to do any of these things, and fearest God? Behold, here art thou taught what answer it behooveth thee to make, and that by the Apostles of Christ: which is, Judge you whither it be lawful in Godds sight to obey you rather then God. And again, God must be obeyed before man.

If thou wilt allege the danger of losinge thy living and office, whereby thou and thy family are found: consider it is a greater matter to lose thy soul, and to bring the curse of God upon thy whole household, to whom it were far better to beg in the fear of God, thē to be gyltie of innocent blood, which the Lord must needs revenge according to his promise. If thy innocent brother, which is brought to thee, because he is the servant of God, be ready for Christ's sake to offer up his life in sacrifice: what great thing is it for thee to offer up thy vile living for the same cause of rightousnesse? For as he in losinge his life hath assurance to find it everlastingly: even so mayst thou be assured in forgoing thy office, because thou wilt be no tormentor of God's children, against thy duty and conscience, to have the reward of rightousnesse at the hands of God, who estemeth all things done to any of these little ones, as done to himself: and forbiddeth thee to touche them, saying, Touche not mine anointed ones.

Therefore, as there is no power or punishment that should cause thee to do evil: so is there no office or promotion, which thou shuldest not willingly forgo, rather then in reteyninge it to be an instrument of injurious oppression, having this rule of our Savior Christ always before thine eyes: What so ever ye would that men should do to you, that do you to them also.

Neither is this enough, rather to suffer injury and loss, then that thou wouldest be a worker of injury to others by any means: but more over it is thy parte to be a withstander of evil, and a supporter of the Godly to the uttermost of thy power, as thou hast partly hard all ready, and partly shalt hear now following. For as God hath not created us for our selves, but to seek his honor and glory, and the profit of our neighbor, especially of such as be of the household of faith: even so are we indetted to God, to bestow all those gifts, be they spiritual or corporal, wherewith God hath blessed us to the self same end, stryuing against all impediments, helping, defending, comforting, and delivering to the uttermost of our power all such as we are assured do fear God, and stand in need of our aid and supporte. Otherwise we show our selves to have more compassion upon brute beasts, as our neighbors ox, asse, or sheep, which God's Law doth charge us to help, save, or draw forth of the diche, althoghe it were the beast of our enemy.

Are we then bound to do this to unreasonable and brute beasts, yea to anything belonging to our neighbor, and shall we be afraid to do the like to himself, what time he is in necessity? If his sheep or other of his cattle were ready to be devoured in our presence of wolves, or such wild beasts: are we not bound as well in conscience as by the Law of God, to drive the wild beast away and save his cattle, who can deny this to be our duty? Can we be excused then in suffringe the souls and bodies of the children of God our brethren, to be moste pitifully distroyed of God's enemies, by false doctrine and cruel murthering, and put not to our hands and power to deliver them?

The very Gentiles without God were taught so much of nature, that to do wrong to a nother is not only injury, but also they condemn him as an injurious person, which can, and will not withstand wrōge done to a nother. Woe be to thee thē (ô miserable England) among other nations and people's, which hast a longe time delited in injustice and cruel oppression. Woe be unto you moste ungodly and careless counselors. Woe be to you Rulers and Magistrates, from the hieste to the loweste: for that you ruling without the fear of God, see your own flesh and blood, the very lambs of God daily to fall by flocks, not in to the diche or pit, but in to the vnsaciable mouths of the wolueshe papists: not only to be hurt and injured, but cruelly to be devoured both body and goods, and their poor wives, children, and families destroyed, and go a begginge. And yet neither the sorouful sobbes, and continual tears of the lamentable mothers, nor the pitiful cry of the spoiled infātes, nor the extreme necessity of their dispersed servants, besides the shameful betrayinge and subuertiō of the whole Realm daily approchinge, can once move your hard and stony hearts with pity to defend their cause, and deliver them frō tyranny: being promoted to your honors and offices to that end. Can you, escape the condemnation of the Law, which prefer the preservation of your beasts and cattle to the precious lives of your own brethren, the Image of the living Lord, whom you are bound to love as yourselves? Shall not the Gentiles, which live besides the Law, stand in judgment against you which profess the Law, when they are more priest to defend their people from injuries, then you yours? Your own offices, authority, and power, shall in that day put you to silence, and confound you.

Was there ever the like contempt of God's word in Capernaum? The like idolatry among the heathen? Or like tyranny and cruel murthering at Jerusalem? And yet to Capernaum Christ hath threatened 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 extreme enemies. And as for Jerusalem that worthy City of the Lord, escaped not his severe judgment: not leauinge one stone upon another, as our Savior himself afore prophesied, and as their miserable state and dispertion this day doth testify. Will God then spare England alone, and punish all other nations for less impiety?

Can he of his justice spare you counselors, you Nobles and inferior officers: Which spare not to spoil, oppress, accuse, condemn, and murder the people of God, to deface his glory, and to distroye the whole English Natiō from the earth, so moche as in you lieth?

Repent, repent you miserable mē: for your sins be at the highest, your cup of iniquity is full, and the hour of your heuy visitation is come: when it will be to late for you to flee from the great wrath of God's indignation, which shortly is like to be poured upon you. Then shall you well perceive that there is no salvation but under God's protection, no comfort without Christ, no obedience against God, no power that can dispence with the charge of the Almighty and his commandments: especially when all your counsels against him and his poor servants shall fall upon your own heads: your wisdom turned to folly, your nobleness to vileness, your rule and dominion taken from you, and you made slaves to others: your fair houses and gorgeous buildings destroyed, your great possessions given to your enemies, your wives to be ravished, your mayds deflowered, and children murdered without mercy, your pride and hie lokes abated, your wealth turned to misery, your delicate faare and costlie aparell to extreme hunger and beggary, your joy and pastance to weepinge and continual sorrow, and in the end shameful death as you have deserved. And why? Bycause you have chosen to obey man rather then G •• , and sought rather to maintain 〈◊〉 own pride and dignity, then his honor and glory.

And therefore behold ô proud man, I am come to thee (saithe the Lord of hosts) because thy day is come, and the time when i will visit thee. For the proud shall fall and be distroyed, and there shall be noman to lift him up. I will kindle a fire in his Cities, that shall consume all things about them, &c.

And justly may the Lord do all this to you, seeing he gave you not this dignity, making you Coūsellers, Noble men, Rulers, Justices, Mayers, Shireffs, Bailiffs, Counstables, or Gaylers to exalt yourselves against his Majesty, and to fight against Christ and his members: but to humble yourselves in his presence, to promote his glory, and to defend all those whom he committed to your charge. How cometh it then to pass, that ye have thus betrayde him and his people, in banishinge his truth to receive falsehod, and have changed Religion in to superstition, true honoringe of God, in to blasphemous idolatry, and now (to finish your procedinges) are ready to to sell your subjects for slaves to the proud Spaniards, a people without God.

That wicked woman, whom you untruly make your Queen, hath (say ye) so commanded. O vain & miserable men. To what vileness are you brought, and yet as men blind, see not? Because you would not have God to reign over you, and his word to be a light unto your footestepps, behold, he hath not given an hypocrite only to reign over you (as he promised) but an Idolatresse also: not a man according to his appointment, but a woman, which his Law forbiddeth, and nature abhorreth: whose reign was never counted lawful by the word of God, but an express sign of God's wrath, and notable plague for the sins of the people. As was the reign of cruel Jezebel, and ungodly Athaliah, especial instruments of Satan, and whipps to his people of Israel.

This you see not, blinded with ignorance: yea, which is more shame, where as the word of God freethe you from the obedience of any Prince, be he never so mighty, wise, or politic, commanding any thing which God forbiddeth, and herein geuethe you authority to withstand the same, as you have hard: Yet are you willingly become as it were, bondemen to the lusts of a most impotent and vnbrydled woman: a woman begotten in adultrie a bastard by birthe, contrary to the word of God and your own laws. And therefore condemned as a bastard by the judgment of all Universities in England, France, and Italy: as well of the Ciuilians, as Divines. For now are we freede from that Ieweshe yoke to raise up seed to our brethren departing without issue, by the coming of our Savior Jesus Christ, who hath destroyed the walle and distāce betwixt the Jews and Gentiles, and hath no more respect to any Tribes (for conservation whereof this was permitted) but all are made one in him without distinction, which acknowledge him vnfaynedlie to be the Son of God and Savior of the world. For in Christ Jesus there is nether Jew nor Gentile, Grecian or Barbarous, bond nor free, &c. And therefore it must needs follow, that king Henry the eight, in marrying with his brothers wife, did utterly contemn the free grace of our Savior Jesus Christ, which longe before had delivered us from the servitude of that law: and also committed adulterous incest contrary to the word of God, when he begat this ungodly serpent Marie, the chief instrument of all this present misery in England.

And if any would say, it was of a zeal to fulfill the law which then was abrogated, he must confess also that the king did not marie of carnal lust, but to raise up seed to his brother: when the contrary is well known to all men. Let no man therefore be offended, that I call her by her proper name, a bastard, and unlawfully begotton: seeing the word of God, which cannot lie, doth give wittnesse upon my parte. And moreover, that such as are bastards should be deprived of all honor: in so much as by the Law of Moses they were prohibited to have entrance in to the Cōgregatiō or assembly of the Lord to the tenth generation. Consider thē your ungodly proceadinges in defrawding your cōtry of a lawful king: and preferringe a bastard to the lawful begotten dawghter, and exaltinge her which is, and will be a common plague and euersion of altogether: for as much as she is a traitor to God, & promise breaker to her dearest frindes, who helpinge her to their power to her unlawful reign, were promised to inioye that religion which was preached under king Edward: which not withstanding in a short space after, she moste falsely overthrew and abolished. So that now both by God's Laws and mans, she ought to be punished with death, as an opē idolatres in the sight of God, and a cruel murderer of his Saīts before mē, and merciless traytoresse to her own native coūtry.

For God's word she abhorreth, Antichrist hath she restored, her fathers Laws contemned, her promise brokē, and her brother Godly king Edward as an heretic condemned▪ not thinkinge it enough to express her tyranny upon thē that lived, except she shown cruelty, or rather a raging madness on the bodies of God's servants long before buried, drawīg thē forth of their graves to burn thē as heretics. And in fine utterly abhorring the English nation, hath joined herself to adulterous Philip, the Spanish king: to whom she hath, and doth continually labor to betray the whole kingdom. And yet ye cannot, or will not see it, nether yet for all this be stirred up to bridell her affections, and withstand her ungodly doings, to promote the glory of God, and to preserve your brethren, and yourselves: but thinking to retain your promotions by flattery, do hastelie draw God's vengeance upon yourselves and others.

For do you think that Philip will be crowned king of England, and retain in honor English counselors? Will he credit them withe the government of his estate, who have betrayed their own? Shall his nobility be Spaniards, without your lands and possessions? And shall they possess your promotions and lyuinges, and your heads vpō your shulders? Come they to make a spoil of the whole Realm, and leave you and yours untouched? Where is your great wisdom become? Your subtle counsels and policies, where of you brag so much, to whom these things be hid, that every child espieth?

If Isaiah the Prophet had not forespoken these secret judgments of God, in blynding the eyes of the proud contemners, I could not cease to wonder at your gross ignorance, as now I consider with grief of heart, the misery which is like shortly to come upon you in full measure, for this calamity, already poured upon others, through your procurements and studies. Which fearful judgment of God loke never to escape, except suddaynlie ye repent and change your ungodly purpose. If you be at a covenant with death (as you think) you shall not avoid it, if you think to escape the common destructiō, making dissimulation and lies your refuge, yet shall you be revealed: for the Lord himself will destroy all your counsels, because they are not of him.

Yt is not your going to the Mass, your praising of the Pope, your flattring of your Queen, and shaven Priests of Baal, that can defend you in that day: nether yet your licences which some of you purchasse of an infidel to depart out of your country, some lying in idolatrous places, differing no thing from them in there dissolute living, some passinge in to Italy to please their Queen, and to get an opinion of men that they approve her proceedings, rather coveting to have the name of a blasphemous papiste, then of Christ our Savior. Thikinge by such unlawful means to work miracles: but their gains at length will be confusion, as now their fruit which they have brohgt thence do witness that is the want of God's fear and open dissimulation.

This is not the way (ô vain men) to win God's favor, and to escape his fearful judgments: but to increase his wrath and hastē his vengeance, who will not be mocked, nether suffer his holy Name long to be blasphemed. Cōsider with yourselves, and return to the right way, and walk in it while ye have time, and I will show it unto you.

You have sinned moste greuouslie against the Lord: know your transgressions, and with tears confess thē, every man vnfaynedlie unto the Lord, who is ready to mercy and slow to anger. You have despised and abused the word of his dearly beloved Son Jesus Christ, the Author of saluatiō, in the days of our Godly king Edward (which is the cause why God hath thus plagued us with a tyrant) seek after the word again and receive it with all reverence. By giving authority to an idolatres woman ye have banished Christ and his Gospel, and in his place restored Antichrist with all his infections, wherein your own consciences condemn you of evil. Then in taking again the same authority from her, you shall restore Christ and his word and do well. In obeyinge her, ye have disobeyed God. Then in disobeying her, ye shall please God. Because you have given place to her and her counsels, you are all become idolatrous hypocryts, and also traitors to your own Country: then by resisting her selves damnation for their transgressiō and her wicked decrees, you must be made true worshippers of God, and faithful English men.

Other meās there are not, but to turn to God by repentance, to banishe falsehode by receauīg the truth, to overthrow Antichrist, and all kind of idolatry by honoring Christ and his Gospel: to suppress tyranny by justice: to withstand oppression and murder by defending the just and innocent, and punishing the workers of iniquity, of what estate or condition so ever they be, as after (God willing) shall be proved at large. For as by this means only God's honor must be restored, and you escape his vengeance, to obey thē that obey God, and resist them that resist his Majesty, rēdringe unto all according to his Laws: euenso, when they should understand that their subjects be no more as it were brute beasts without sense or judgment: but that they know wherein, and how far they owe obedience, and would no more be led by their deuilishe and ungodly lusts, as they have been and yet are presently.

Then would their Princes and Rulers also give them selves with all diligence, to study and apply the same Law of God: then would they do nothing them selves, nor command others, where in they where not assured to please him. Then would they learn to obey God, which now rebel against him: and to follow the examples of the Godly kings and Rulers, having the boke of the Lord ever with them, never suffering it to depart from them. But as worthy Joshua, Josiah, and Jehoshaphat, to read and study in it day and night. Not to declyne from it them selves, nor yet to suffer their subjects therein to be ignorant, which is the only wisdom of God and comfort of all men's consciences. Then should the Rulers love and preserve their subjects. And the subjects likewise reuerentlie obey their superiors. To conclude, then should all be blessed of God, feared of their enemies, sure from all dangers, void of all idolatry and false religiō, and esteemed of all nations the wisest and mightieste people upon the earth, as God promised to Israel, so longe as they should live.

CHAP. IX.

B Vt for as much as there is nothing so manifest and true, which is not either obscured utterly by contrary reasons of man's brain, or ells discredited by other places of Scripture wrongfully understand and applied by many: I have here thoght expedient before I proceade any further, for the better establishing of the truth, to answer and satisfy, so far as shall please God to give unto me, all such reasons, auctorities, and Scriptures, as are aleadged to the contrary: to the intent that we may not only see the truth, and so be stirred to embrace it, but also may espy the falsehod, and learn to avoid it.

And because amongst all other auctorities and reasons, there is none of greater force thē that which is wryten in the Epistle of S. Paul to the Romans: we will first of all others begin with it. Let every soul (saith he) submit himself to the authority of the higher powers: for there is no power but of God, and the powers that be, are ordained of God. Who soever therefore resisteth power, resisteth the ordinance of God: and they that resist, shall receive unto them selves damnation. Here (say they) is a general doctrine affirmed by the Apostle, that every man (none excepted) must be subject to superior powers: and if every man must be subject, none ought to disobey.

Besides this, behold the Apostle doth not barely affirm this propositiō, saying: Every person (for that he meanethe by every soul) must be subject to the Magistrates and Rulers, of what condition so ever he be, but proveth the same with a moste sure argument gathered of the ordinance of God▪ because there is no power but of God. And therefore to resist powers, is to resist God himself, whose ordinance it is. And not contented with one reason, he confirmeth the same with a nother depending of God's punishments, which he hath appointed for all them that resist, which is, to receive to them selves damnation for their transgressiō: so that they conclude, that it is not only Paul's authority that maketh all men subject to their superiors (which notwithstanding were sufficient, being the Apostle of Christ) but also the same is by good and strong reasons confirmed.

In answering to this objection, I will not longe hold you in rēdring the cause, which as we may probably gether mouid the Apostle to write this to the Romans concerning obedience to their superiors: but in few words touche so much as seemeth necessary. It may appear very credible (which some Godly and learned do write) that amongst the Romayns, after they had received the Gospel, there were many under that name, which would be delivered from all subjection: thinking the office of Magistrates no more necessary to them that professed Christ: as do this day the Anabaptists and Libertins. Others, who had been once freed from tribute and custom paying, to strange Magistrates, would thereat take an occasion by preaching of the Gospel to pay no more tribute to their superiors. Such were diverse of the Jews, who counted it for abōdage. And that kind of sect was raised up even in Christ's days, as appeareth whē the Pharisees sent their disciples with Herodes servants to know his judgment, whither it were lawful for them to pay tribute to Caesar or no. And in the Acts, Gamaliel maketh mention of one Judas Galilaeus, which was autor of that sect, and moved much trouble amongst the people, saying: It was not lawful to pay tribute. By these and such like opinions, the Apostle (perceiving the office of Magistrates to come in to contempt, and men to esteem it not lawful, which God himself ordained in defense of his religion and Ciuile policy (was moved to write as is before mentioned▪ exhorting all men to esteem the office of Magistrates as God's ordinance, and to obey them whom God had appointed Rulers over them.

Then as the Apostle writeth we confess, and so much as he speaketh we graūte, that is, that all men are bownd • o obey such Magistrates, whom God • athe ordained over us lawfully according to his word, which rule in his fear according to their office, as God hath appointed. For though the Apostle saith: There is no power but of God: yet doth he not here mean any other-powers, but such as are orderly and lawfully institute of God. Ether else should he approve all tyranny and oppression, which cometh to any commonwelth by means of wicked and ungodly Rulers, which are to be called rightly disorders, and subuersions in common wealths, and not God's ordinance. For he never ordained any laws to approve, but to reprove and punish tyrants, idolaters, papists and oppressors. Then when they are such, they are not God's ordinance. And in disobeying and resisting such, we do not resist God's ordinance, but Satā, and our sin, which is the cause of such. Or else, if we shall so conclude with the words of the Apostle, that all powers what so ever they be must be obeyed and not resisted, then must we confess also, that Satan and all his infernal powers are to be obeyed. Why? because they are powers and have their powers also of God, which cannot touche man any farther then God permitteth. But S. James geuethe us, contrary commandment, saying: Resiste the deuel and he will flee away from you.

And that the Apostle Paul doth so restrain his words to all lawful powers, we need not to seek far of. For in the self same Chap. after he doth expound his mind: that is, what powers and Magistrates he meaneth: Such (saith he) as if thou doest well, thou nedeste not to fear, but if thou doest evil. And again wilt thou be out of fear of the power? Do well then: and so shalt thou be praised of the same. For he is the minister of God for thy wealth. But if thou doest evil, fear: for he beareth not the sword for noght: for he is the minister of God, to take vengeance of them that do evil &c. Whereby we may plainly understand, that althoghe, he saithe, There is no power but of God: yet he meaneth such power as is his ordinance and lawful: whose office standeth in these two points, to defend the good, and to punish the evil: not to be feared for well doing, but for evil, to whom the sword is given for that purpose. And to such, with the Apostle we grant also, that every person must be subject and obedient: for they are God's ordinance. And to disobey or resist such, is to disobey and resist God himself. And therefore do deserve justly to receive God's punishment, which, as the Apostle threateneth, is damnation. And this maketh nothing against our former sentence, but rather confirmeth the same: approuīng no obedience but that which is lawful, that is to say, according to God's appointment and ordinance, as doth more evidently appere in his words following: partly in that he demandeth obedience to such for conscience sake, and not for fear of vengeance only. As though he would say: so far is it from reason and God's word that any man should disobey or contemn the Magistrates, ordained by God to punish vice and mantayne virtue, that he needeth no other to reprove him of evil in so doing, then his own proper conscience, which will (justly examined) teache him how God's ordinance ought to be reverenced, especially serving to the preservation of the people, in suppressing wickedness, and promoting Godliness.

For that cause he willeth after to pay their tribute, not to every man that will demand (for unlawful demands may be lawfully denied) but to whom tribute belongeth, custom to whom custom, fear to whom fear, and honor to whom honor is due.

Obedience then he requireth of all mē, tribute also, custom, fear, and honor: but under this condition of justice and aequitie, to render these duties to them that have just title thereūto. And who are they, but (as I said before) such as God hath appointed to rule over us in his fear, for our profit, and preservation of the common wealth?

To this also doth the saying of S. Peter well agree, though it be brought in of the other party to prove the contrary: Submit yourselves to every ordinance of mā for the Lord's sake: whither it be to king as to the chief, or unto Rulers as unto them that are sent of him, for the punishment of evil doers, and the praise of thē that do well. Behold how Peter here nether dissenteth from himself in his answer before to the Cōcile, nor here disagreeth from Paul, willīg obedience to kings and inferior Rulers: not to all, but to such as are appointed to punish evil doers, and praise the contrary: and to disobey such, must needs be condemned for wicked and ungodly rebelliō. For such there were as may plainly appere by. S. Peters words following, which under the pretence of liberty would cover and cloke their malice. And this the Apostle forbiddeth in all manner of subjects, and justly.

But you will say, the words of Peter following concerning the obedience of servants to Masters, doth charge us farther then with godly Rulers, and such as rule according to their office. For to servants he writeth on this wise. Servants obey your Masters with all fear, not only if they be good and courteous, but also though they be froward: for so the greek word doth signify, a cōbrous, froward, or a person hard to please and self willy. Wherof they will conclude, that Peter commandeth obedience to all kind of persons, good and bad: what so ever they command must be done. and why? because he so chargeth servants to obey their masters.

Neuertheles this is to be observed in reading the words of Peter (as also in all the holy Scriptures) that we must so take them as they agree with himself, and not against him. For the Spirit of God changeth not his meaning: but what he saithe once, he saith forever. Saint Peter here seemeth to prevent the objection which servants (desierous of liberty) might have objected, being willed to obey their Masters: as though he would say: I am not ignorant that there are many Masters troublesome, froward, and importune over you: which are not so gentle and courteous towards you as becomethe them: well: that is their faut and infirmity, which you must for Christ's sake, whom you profess, patiently sustain and bear. For though your Masters be roughe or froward (he saith not wicked and ungodly) that is no cause why ye should not faithfully serve them for the time of your servitude, so longe as they will nothing of you, but that which is good and godly.

Then the mind of S. Peter is that the shreudnesse or frowardness of Masters, is no lawful or just occasion why the servants should be disobedient. And as this is the very meaning of the Apostle in that place so is it not like that he would write contrary to himself, when he said: God ought rather to be obeyed then man. Nether can he be judged contrary to the Apostle Paul, who bindeth up all lawful obedience with this knot, In the Lord: speaking unto childrē, and exhorting thē to obey their fathers & mothers. But how? In the Lord saith he. And why? For that is just. Then if Paul charge not children with further obedience to their parents, then in the Lord, to whom principally they are by God's commandment and nature bound, will Peter bind servants to their Masters any further thē in the Lord? And if it be just obedience only which is in the Lord: can there be any lawful obedience against him, either of childrē towards there parētes, servants towards their Masters, or subjects towards their Rulers or Magistrates? No, God is the first and principal Father, Master and Lord, to whō first obedience must be given as he doth demāde: and to others in him, and for him only, as we were taught at the beginning.

And that S. Peter had only respect to the rough conditions of Masters, and not to their unlawful commandment against God and their conscience (which they are bownde to do for no man's pleasure) the words do playnelie witness. For this is thankes worthy (saithe he) if a man for conscience towards God endure grief, suffering wongfully. For what praise is it, if when ye be buffeted for your faults, ye take it patientlye? &c. Then ye see the meaning of S. Peter is not to make us subject to any evil or ungodly commādementes, but to persuade all servants not to cast of their duty, during the time of their servitude, notwithstanding they be roughlie dealt with all of their Masters, which thing is not spoken here of S. Peter to encourage or maintain froward Masters in their frowardness, nor yet to forbid the servants which fear God to seek after lawful remedy at the hands of superior powers, who for that cause are ordained to see justice administered to all sortes of mē, as well to servants as others: but that they should not think the sharpness of their Masters to be a cause sufficient to free them from doing their duty vpō the other parte.

In like case may we conclude of Princes and Magistrates, though they be rough and froward: yea, though before God they are wicked, ungodly, and reprobate persons (as was Saul) yet so longe as their wikednesse brasteth not out manifestly against God, and his Laws, but outwardly will see them observed and kept of others, punishing the transgressors, and defending the innocent: so longe are we bound to render unto such, obedience, as to evil and roughe Masters: because we may not take God's office in hand to judge of the heart any farther then their outward deeds do give manifest testimony. Otherwise, if without fear they transgress God's Laws them selves and cōmande others to do the like, then have they lost that honor and obedience which otherwise their subjects did owe unto them: and ought no more to be taken for Magistrates: but punished as private trāsgressors, as after I have promised to prove.

Here unto they add the saying of our Savior Jesus Christ to Peter, which bad him put up his sword, after he had strickē the servant of the high Priest, and cut of his ear: not mynding by the sword to make resistance. Wherevpon they gather that although it be lawful in doctrine and preaching for the servants of God to withstand and reprove the enemies, as Christ himself and his Apostles did: yet it is not permitted to do the same by any outward or bodily force. For thē as Christ answered, he might have obtayend of his Father 12. Legions of Angels for his defense.

To this we shall sone answer, if we consider who spake this, to whom, and for what cause it was spokē. Which circumstances well waied, give a great light to all like facts and sayings. First we must diligently consider the office of our Savior Jesus Christ, which as it was in all points spiritual, as well concerning his kingdom which he himself affirmeth not to be of this world, as his Priesthod and Prophecy: even so for his own parte, could he use no temporal force or power for the accompleshment of the same, because he denieth that he either came to reign in this world, or ells to be a judge therein: as he answered the man, which would have had him to comande his brother to devide the lands betwixt them, saying: Man, who made me a judge or deuider over you? And being demanded to give judgment against the woman taken in adultrie, he would not take that office upon him, but said unto the woman, when her accusers were gone: Nether do I condemn thee: go thy way, and sin no more.

Thus as concerning Christ's own person, who had all things and powers both in heaven and in earth at his commandment, it is evident that he would use no temporal power against his enemies: for that he was not therewith charged. Which example taketh not way the office or duty of such as are charged with the temporal sword, to use it in defense chiefly of God's glory, and the preservation of those that are under them.

Secondly why he forbad Peter also, and in him all the rest of the Apostles, we cannot be ignorant. For who knoweth not that the Apostles were witnesses of Jesus Christ chosen forth of the world (as S. John saithe) not to defend their Master by the temporal sword (for that were to usurp upon another man's office, not apperteyninge to th • m) to whom only the spiritual sword was committed, to fight manfullie with it against the world, Satan and all spiritual powers. For as the Apostle saith: Thoghe we walk compassed with the flesh, yet do we not war fleshly. For the weapons of our warrfare are not carnal things, but strong by the power of God to cast down holds: wherewith we overthrow imaginations of every high thing that is exalted against the knowledge of God, and bring in to captivity every thoght to the obedience of Christ. Wherefore, seeing the office of the Apostles also is spiritual, as their Masters was: and had only spiritual weapons to use in the defense of the Gospel, whereof they were ministers: it is not good reason to conclude their purpose, that Magistrates and other inferior officers, ought not to use the temporal sword in defense of religion: because Christ would not suffer Peter to fight with the temporal sword. But rather as Christ requireth of Peter and of all the rest, the faithful use of the spiritual sword, where with they were charged, or ells they should be subject to malediction and judgment: For woe be to me (saith Paul) if I preach not: evenso may not they escape judgment and the curse of God, which use not the temporal sword committed unto them with all endeavor in the defense of God's glory and his Church, wherewith every man is charged, according to his vocation and power, none except.

To be short, if our Savior Christ should, as he might by his power, have withstand the Jews that came to apprehend him and put him to death, how should he have drunken of that cup which his Father had given him? That is, how should he by his death and passion have redeemed us, for which cause he came in to the world: not to have his life takē from him against his will, but willingly to lay it down for all.

Then we see that there is nothing in this saying of Christ to Peter, which can condemn lawful resisting of ungodly Rulers in their ungodly commandments. For though it was profitable to all men that Christ without any resistance should be crucified, being the sacrifice appointed of God the Father to salvation: yet is it not therefore lawful for the inferior officers, or permitted to the subjects, to suffer the blasphemy and oppression of their superiors to overflow their whole country and nation, when both power and means is given unto them lawfully to withstand it, and they by their profession and office are no less bound to put it in execution.

CHAP. X.

T His much being spokē to satisfy such objections as are comonlye alleged forth of the New Testament: let us see also what may be said against us in the old, and after what sort they may be truly answered. Jeremiah they allege in his letter sent from Jerusalem to the captaynes in Babylon, to the Priests and Prophets, and to all the people of Israel that then were in Babylon, counseling them how to behave them selves, and to escape danger. The effect whereof was this: not to rebel, that they might escape, but to remain still and abide the appointed time of the Lord: yea, to seek the peace of the City whereinto God had brought them, and to pray to God for it. For (saithe he) with the peace of that City, shall your peace be also.

And the like is wryten in Baruch the Prophet tending to the same end, that they should pray for the longe life of Nebuchadnezzar and Balthazer his sone, that under their shadow (that is protection) they might live and serve them a longe time. Wheerin (say they) two things are to be noted against our opinion. The first, that he forbiddeth them to rebel, and exhorteth them patiently to abide the time appointed of their deliverance. The seconde, that they are bownd to pray for their enemies, and wealth of their Cities, and therein also are bound to obey them.

This Epistle or letter of Jeremiah sent to the Jews at Babylon then captives, we may not deny to be his: though of the Prophecy of Baruch some do doubt, and esteem it not as Canonical. Neuertheles because they tend both to one effect in this matter, we will admit both. Firste, granting that their counselle to quietness and to abstain frō rebellion was good and necessary because it proceaded from the Spirit of God and of knowledge, which spake or wrote nothing that God had not revealed unto them: and whereof they also should not admonish others, to the intent they might give no credit to false Prophets, which would stir them up to sedition, persuading them that they should not longe continue in Babylon, when as the Lord had other wise appointed. Wherof when God assured them by his Prophet, it must needs be counted extreme madness and rebellion against God, if they should have done the contrary, As we read of wicked Ahab, who crediting the flatterīg coūselle of the false Prophets, disobeyed God in contēning the truth told hī by Micah: but to his own destructiō.

Therefore this matter is sone answered, where we have the secrete counselle of God revealed unto us, admonishing us to abide in any place, and not to depart til he call us: we are more then rebels to do the contrary, and must sustain the danger worthelye. But this is not our questiō, whether we ought to remain in any place so longe as God hath commanded us: but whither we ought to do evil at the commandment of Prince or power, wheresoever we be, or in what estate, be it never so miserable. For though Jeremiah counseled thē with patience to remain in Babylon, yet nether he, nor Baruch would permit thē to follow the exaple of the Gentills there, in idolatry or evil doīg: as the Epistle of Jeremiah sent also to the Jews captives in Babylō and written in the prophecy of Baruch, doth abundantlie witness. And as the examples of Daniel also, Sidrach, Misach, and Abdenago do teache us: which not wihstāding their Captivity, would not obey the kings commandment to do evil.

Also in that they are willed to pray for the good estate of the City wherein they dwelled, that is Babylō, and for the long life of Nebuchadnezzar and his sonne the cause is also alleged, to the intēt that the peace of that City should also be their peace: and for that Nebuchadnezzar and his sonne should be their shadow and protectiō, God so mouīg their hearts. Which causes are sufficient why the people of God should be thankfull, that is, to wish well to the places and persons where, and of whom they receive any benefit, especially peace and protection, as was promised to the Jews in Babylon.

But what is this to the purpose? The Jews were cōmanded of God by the Prophets especially to tarry in Babylō, where thē for their sins they were captives, because their own City Ierusalē, and all their coūtry was destroyed and subject to Nebuchadnezzar and there remained no other place where they might have peace, but in Babylon and under his jurisdiction. Is this then a sufficient excuse for you that inioye your country and are charged with the defense thereof, to suffer yourselves willingly to be spoiled of God's glory, and peace of your consciences, that is, true religion: and you for the same cause to be oppressed, removed and murdered, to give place not only to them that hate you, but to the greatest enemies of Christ, the papists, and idolatrous Spaniards?

The Jews were willed to be quiet in Babylon, because that they and their brethren also disperced should thereby find more favor and comfort: shall you therefore forsake God and betray your country to bring the vengeance of God and his horrible plagues vpō yourselves and your brethren, whereof you have already felt some portion? The Jews were willed to pray for Nebuchadnezzar and his son, for that by them they should pass over a great part of their captivity with peace, and be also by them defended from other enemies. Are you therefore excused, that permit yourselves to be made a pray to Satan, Antichrist, and to all sortes of God's enemies, at the commandment of an ungodly woman? Who seeketh but to consume the English nation, and in the end to cut your throats that now are in authority, whom she useth as instruments, to bring her wicked purposes to pass.

Is your condition now all one with the Jews? In deed brethren it is like to be much worse, and that shortly without God's unspeakable mercy: but as yet their is some difference. They were captives and prisoners under their enemies, in a strange country, but you are yet in your own country and houses (though moste unnaturally you have driven out many by tyranny). You have yet your own laws amongst you, that is, the Law of God and of your Realm, if you would use them: by the which you have had all peace and quietness. And in cōtemning these, ye see in to what case ye are brought, and in to what misery, ready to fall. You may yet with God's help, and your endeavor promote his glory, underprop that Realm and common wealth, which by your falsehod is fallīg in to utter ruin. The fall whereof, you and yours chiefly, which have greatest charge shall have greatest cause to bewail.

If your Jezebel, though she be an unlawful Gouernesse, and ought not by God's word and your own laws to rule, would seek your peace and protectiō as did Nebuchadnezzar to his captives the Jews: then might you have some pretence to follow Jeremiah's counselle: that is, to be quiet, and pray for her lisse, if she would confess the only God of the Christians, and not compel you to idolatry no more then did Nebuchadnezzar: who acknowledged the God of the Jews to be the true and everlasting God, and gave the same commandment throughout all his dominions, That whatsoever people or nation spake evil of the God of Israel should be rent in pieces, and his house counted detestable. For (saith he) Ther is no other true God that so could deliver his servants, as he did Sidrach Misach ad Abdenago.

But because her doīges tēd all to the contrary, that is to blaspheme God, and also compel all others to do the like, what cloke have you here to permit this wickedness?

To be short, if she at the burninge of three hundredth Martyrs at the leste, could have been satisfied and unfeignedly moved to confess the true Christ and Messias, and repented her former rebellion in giving contrary commandment to all her dominions, charging thē to receive again the true religion and to expel all blasphemous idolatry of the pestilent papists: and that none should speak any evil against Christ and his Religiō (as did Nebuchadnezzar by the example of three persons only, whō the fire by the power of God could not touche) then were she more to be borne with, and reverenced as a Ruler (if it were lawful for a woman to rule at all) then were there also some probability in the reasons of the adversaries of this doctrīe. Otherwise as you now see, it maketh nothing at all for their purpose.

Another Argumēt is gathered of the words written in the same Prophet Jeremiah: speaking of the dominion which God was purposed to give unto Nebuchadnezzar king of Babylō on this wise: I have made the earth and mē (saithe the Lord) and the beasts vpō the earth in my strength and stretched out hand, and it do I give to him that pleaseth me. And therefore have I givē all this lande in to the hands of Nebuchadnezzar my servant. And all nations and mighty kings shall serve him, and till the time of his lande do come, that is, till I visit him, and his country also. And it shall come to pass, that I will visit the nation or kingdom which will not serve the king of Babel with sword, famine, and pestilence. Wherefore serve ye the king of Babel and live. Behold, say they, (who think it in no case lawful to withstand ungodly Rulers) This wicked king is cōstitute of God, and made his seruante. And moreover those that should withstand him, are cursed and threatened with sword, famine, and pestilence. And therefore to disobey such, must needs be unlawful.

Nebuchadnezzar as it is written in Jeremiah, is called the maule of the Lord, and his instrument of war, by the which he was determined to beat down all Nations and kingdoms, punishing them for their sins and idolatry. And therefore the Lord calleth him his seruāte, for that he had chosē him to that office. Nether ought we to marvel that God will use the labors of ungodly persons, seeing all being his creatures are at his commandment, as is Satan with all his infernal spirits. Then God, having appointed Nebuchadnezzar to this office to be his tormentor, as well in skourginge and correcting his own people, as in destroyinge his open enemies: it was requisite that God should minister unto him sufficient power, for the accomplishment of his determinat counselle, which the Lord did in such abundance, as no Nation was able to resist him, that should not perish either with the sword of Nebuchadnezzar, or famine, either else in that the Lord hī self would from heaven fight on his parte withe the plague of pestilence.

And of this what thing else gather we, but first the purpose of Jeremiah: that was to draw the Jews frō their folly, which after they had once forsaken the Lord by rebellion, did think also by their policy to escape God's appointed punishment. No no, would Jeremiah say: it is to late, and ye are to weak to fight against the Lord whose work this is. When ye were Lord's within yourselves, and had full liberty to honor your Lord God, accordīge to the Laws which he gave unto you, and whereby ye were assured to live without fear of all nations, you would not. And therefore shall you serve a strange king, strange laws, and a strange nation til you be well corrected and humbled: till you have felt by experience what an inestimable comfort it is to have the living Lord to be your king and governor. And therefore would Jer̄. say, Serue Nebuchadnezzar.

Seinge thē this is the appointed plague of God for disobeyinge him and his Laws, to serve strange kings, and to be captives▪ you are hereby warned and taught, rather to turn with all speed to the living Lord, and to set up his true religiō again, that he may defend you: thē in proceadinge in your blasphemy for the commandment and fear of any creature, to hasten God's wrath and Judgments. The Israelites because they would not receive the oft admonitions of God's P • ophetes to fear the Lord, cooulde not afterward escape his plagues, nor the fear of men: no more shall you (ô inhabiters of England) without speedy reap̄tance escape the Spaynishe plague of adoulterous Philippe whom the Lord will make his sword and maul to beat down your towns and Cities, and to devour the people thereof. For seeing you have with the Israelites forsakē the sweet and pleasant yoke of God and Christ his Son: you shall endure the importable yoke of this cruel and beastly nation.

But what, shall we obey then say you? Yes verily: but against your wills in captivity and thralldom, as did the Israelites in Egypt and Babylon, to serve them with your bodies and goods. Seinge ye would depart with nothing to serve our Master and Savior Christ, think you to escape this by obeyinge your wicked Rulers? By what other means have you fallen into the hands of your enemies, but by this kind of obedience only? Which as you have hard sufficiently proved, is in God's sight plain disobedience and rebellion. But you will say: Jeremiah willed the Jews to serve Nebuchadnezzar which was a wicked Prince, and then without the fear of God, and therefore are we bownd to serve our Queen, though she be an ungodly idolatres? Jeremiah speaketh but of bodily service, and such as subjects owe to their superiors in Ciuile ordinances, and outward doings, and not to defile their consciences in committing evil. For in such things, both God and his Prophets, and the examples of all the godly do forbid all obedience. They were made subjects to the king of Babylon to serve him with their bodies and goods, as were his own people: and also to pay tribute to him as did strangers, which he had likewise subdued. The which thing was for their punishment. And therefore of duty they must patiently bear them.

Thē in few words I answer, that althoghe it be moste lawful with patience to bear the punishment of the Lord for our sin, and not to repine or rebel against it: yet is it our parte nevertheless, and bownden duty, to defend and maintain the cause of God with all our might: and to whithstand all manner of adversaries, even to the loss of our goods and lives: being ever assured of this promise of our Savior and Master, That he that loseth his life for his sake, shall find it: and he that loseth father or mother, frindes or goods in his cause, shall be rewarded an hundredth fold in this world, and in the world to come with life everlasting.

It is not then wisdom to repine at the rod when it is laid upon us to beat us, but to return back to our merciful Father with unfeigned repentance, calling for mercy before hand whiles he doth but menace us. And therefore the threatening or counselle of Jeremiah, is but an admonition for us to obey God in true religion whan we have time: that thereby we may escape the like plagues: and no defense at all for our ungodly behavior in yielding to the deuilishe decrees of any ungodly Magistrates, what names or titles soever they bear. For this answer of the Apostles must ever more prevail: God must be obeyed rather then man. And there is no obedience in evil that can please the almighty.

Last of all we have to consider the sainge and doing of the worthy seruante of God the king and Prophet David, who would not lift up his hand against king Saul, notwithstanding he sought to have murdered David, saīge: God forbid that I should touche the anointed of the Lord: and why? Because he is the anointed of the Lord. If it be not lawful thē to touche the king because he is the Lord's anointed: it is likewise unlawful to disobey or resist, for that he is the Lord's anointed.

To which I answer, that to consider the bare words, it would seem true as they say: but wayīge the cause, the matter is easy to answer. The occasion wherefor Saul, hated David, was for that he knew he should succeade him in his kingdom. As Saul him self doth confess in the same Chapter, saying: I know of a surety that thou shalt reign, and that the kingdom of Israel shall be establisshed in thy hand. Swere to me therefore by the Lord, that thou wilt not cut of my seed after me, nor destroy my name from my fathers house. This being thē David's own private cause, it was not lawful for him in that case to seek his own reuengemēt: especially in murtheringe violently his anointed king, and the anointed of the Lord. For it is not written of Saul, that he was an idolatrer or constrained his people to worship strange God's, nor yet was about to sel thē to the enemies of God the Philistines, against whom he foghte manfully and many times. Nether that he was an open oppressor and cōtemner of the Laws of God, as are this day all the rulers in miserable England. And therefore David being but a private man, could have done no violence to his king without God's especial inspiratiō, except in reuēginge his private cause he had usurped God's office and sought to have established himself in his kingdom, not taryīge the Lord's appoītmēt.

But where as the kings or Rulers are become altogether blasphemers of God, and oppressors and murderers of their subjects, then ought they to be accōpted no more for kings or lawful Magistrates, but as private mē: and to be examined, accused, condemned and punished by the Law of God, whereunto they are and ought to be subject, and being convicted and punished by that Law, it is not mans, but God's doing: who as he doth appoint such Magistrates over his people by his Law, so doth he condemn as well them as the people trāsgressing against the Law. For with God there is no respect of persons, as here after folowith more largely.

Thus we see that althoghe David thoght it not lawful in his private cause to touche God's anointed, yet are no people or nation thereby constrained either ot obey their anointed in unlawful demands, or else forbidden to withstand the open transgression of God's Laws and man's. For in that case Saul's servants would not obey him, commandinge them to murder Ahimelech and the rest of the Levites and Priests: so that not to withstand such rages of Princes in time according as the Law requireth (which commandeth that the evil be taken forth from amongst you) is to give them the bridle to all kind of mischiffe, to subuerte all Laws of God and man, to let will rule for reason, and thereby to inflame God's wrath against you, wholly, as yourselves in England are this day an example to all nations and people that bear the Name of Christ.

These are the objections for the moste parte, or at the least the chiefest, which are commonly alleged against this verity moste plain and euidente: that is that there is no obedience to be allowed against God, which is not in his sight disobedience. Also that it is lawful for all men according to their vocatiō to resist to the uttermost of their power all such as are open enemies of God, and labor to make them slaves to Satan. These objections as you plainly see, make nothing to the contrary: but if they shall be depely considered, do rather strongly confirm the same. Therefore dear brethren, let no man fear to show himself God's seruante openly, and to forsake in time the shameful bondage of Satan, to call back the truth of God's word again, whereby ye were once in freedom both of conscience and body: and utterly to abolish all vile papistry the doctrine of devils, and only cause of all your calamity, both of body and soul.

CHAP. XI.

T O resist evil and to maintain goodness, to honor God truly and to expel idolatry, every man will confess to be a good and godly act, and cannot but highly commend the workers thereof, as men acceptable to God, and worthy members of a common wealth: but when men consider the dangers and displeasures, which commonly happen to such, then is there great courtesy made who first shall take the enterprise in hand: and longe disputations made whither it be their duty or no: and to what sortes of men it doth belong, as though any were exempted out of that number which do profess the Name of God. If the superior power be an idolat • er or a cruel tyrant suppressing true religion and murthering the Saints of God (as Jezebel of England doth with all her rabble of papistical Bishopps, and shauelinges) who is so ignorant of God, or destitute of all humanity or natural judgment, that will not acknowledge such a one to be unworthy the society of the godly and honest: much less to have the authority and rule over great nations and whole kingdoms?

And not without cause. For by the Ciuile Laws, a fool or idiot borne, and so proved, shall lose his lands and inheritance whereunto he is borne, because he is not able to use them a right: but especially ought in no case to be suffered to have the regiment of a whole nation or kingdom. And it is moste certain that there is no such evil can come to any common wealth by fools and idiots, as doth by the rage and fury of ungodly Rulers, maynteyners of idolatry and tyranny. For folly hath commonly joined with it simplicity, void of malice and easy to be ordered: but idolatry and tyranny resēbleth more the nature of wild beasts, cruel bears, and ragīg lyōs, thē the cōdicion of mā. For simplicity, they are replenished with craftiness▪ for love, they show malice: and for patience, furious rage and madness and being borne as it were a comō plague to all men, cannot once study for the preservation of a few.

This besides reason, experience teacheth all men to be moste true, that it were better to have any fool, thē such an untamed beast to be over thē. And that such being altogether without God, ought to have no authority over the people of God, who by his word requireth the contrary as is moste manifest. And yet to punish, and depose such a one according to the commandment of God, there is none that thinketh it Lawfull: or at the least will confess it to appertain unto them, either to do it them selves, or to see it done by others. As for the wicked counselors, they are plain Gnatos and flatterers, thinking their office to be applied unto their kings and Queens will, as though they had no charge of the whole Realm. And therefore will labor to cōpass nothing but that which their Princes lust after, or may at the least please them, not passing if the whole Realm do perish, so they may obtain their favors. Suche, Ahithophel's deserve to have Ahithophel's reward, for their deuilishe coūselle without mercy. And as it is with them, so is it with the rest of all estates, as before hath been touched. Nevertheless, the matter is so evident upon their partes, that all will confess that it chiefly belongeth to inferior Magistrates to see a redress in such disordres: and they thē selves cannot well deny it.

But as touching the common and simple people, they think them selves utterly discharged, whither their Prince be godly or ungodly, wise or foolish, a preserver of the common wealth or ells a distroyer, all is one to them, they must be obedient, because they are ignorant, and must be led them selves, not meet to lead others. And because their doings are counted tumults and rebellion (except they be agreeable to the commandmentes, decrees, and proceadinges of their superior powers and Magistrates, and shall in doing the contrary be as rebels punished) therefore of all others (say they) we have least to do, yea nothing at all withe the doings of our Rulers. If they rule well, we shall fare the better: if they be ungodly they have the more to answer for their ungodliness. What have we to do with their matters? Thus do all sortes of men from the highest to the lovest slyppe their heads out of the collar: and as careless persons not passing which end goeth forward, giveth the brydle wholly to their Rulers till destruction remediles ouerflowe all.

To the intent therefore that this simplicity, ignorance, and subjection of the inferior people, do not altogether blind them, and cause them (as hitherto it hath been proved almost in all places and countries) to suffer them selves like brute beasts rather then reasonable creatures, to be led and drawn where so ever their Princes commandments have called: either to arm them selves against Christ their Savior in overthrowing the truth of his Gospel to bring in Antichrist and papistry: or else to fight against their own brethren the servants of God, to rob them, expel them out of their one houses, possessions and country, to torment them and cruelly put them to death: as though the commandment of the Prince could make that lawful, which God forbiddeth as detestable: as though they being made instruments to their Princes in executing ungodly tyranny, should not be partakers likewise with thē of God's vengeance in the day of his dreadful visitatiō, whē nether their ignorance can excuse, them, nether commandment of king or Prince defend thē, but they working wickedness with their Rulers shall drink of the same cup with them also.

To the intent (I say) that they should be no more so blinded, nor run headlonge (as they do) to their own destruction: I have thoght good moreover and besides that which hitherto hath been spoken in general (whereof notwithstanding they might also gather what belongeth to them in their condition and estate) to snewe unto them more especially what may be demanded of common people by God's word, and what the people also may lawfully deny to do by the same word of God. Which as it ought to be permitted and preached to all men in general: so should it be the common and only rule whereby to frame and order all men's lives and doings.

And to avoid all incomodities that are accustomed to happen in all common wealths, as well upon the Magistrates parte as of the people, there are two extremities: whereof both must be warned. The first is, that the Magistrates permit not to their subjects ouermuche liberty, least thereby they fall in to contempt and subjection of their people: whereof folowethe for the moste parte, all kind of dissolutnesse, and carnal liberty, subuertiō of all good Laws and ordres, alteracion of common wealths and policies, contempt of God and man: and to be short, all things turned to disorder and confusion. The seconde apparteyneth on the other parte, to the people, which ought not to suffer all power and liberty to be taken from them, and thereby to become brute beasts, without iudgmente and reason, thinking all things lawful, which their Rulers do without exceptiō, commāde them, be they never so far from reason or godliness: as though they were not reasonable creatures, but brute beasts: as though there were no difference betwixt bond slaves, and free subjects: and as though they had no portiō or right at all in the coūtry where they inhabit: but as they were altogether created of God to serve their kings and governors like slaves, and not their kings & governors appointed of God to preserve his people, where of they are but a portion and members, albeit they occupy the chief room and office, not to bring the rest of the members in cōtempt and bondage, but to comfort them, defend them, and norishe them as members of the same body.

And as the people may be assured by God's word that this liberty apparteyneth to them, which becometh members of one body and brethren, because the Lord God himself (from whom kings have their authority and power) calleth their subjects and people their brethren, charging them in no case to lift them selves above them, but as brethren to rule in all humbleness and love over them: euenso, the people, if they suffer this right to be taken from them, which God of his singular favor hath granted then are they an occasiō that their kings and Rulers are turned to tyrants, and cruel oppressors, according as Samuel promised the people of Israel should come upon them, insomuche as they had refused his government, who ruled over them, in all justice, and humbleness, and in such sort as no man could charge him with any crime. And therefore the Scriptures pronounce that they rejected not Samuel, but God himself ī whose fear he ruled. This (saith Samuel) shall be the Law of the king, which shall rule over you. Your childrē shall he take to serve in his chariot, and to be his horse men, and they shall run before his chariot, and he shall constitute also Captayns of a thousand, and of five hundredth, and others to till his grownde, and to gather his harueste, to make weapons for war, and harness for his chariots. Moreover, he shall take your daughters to make his anoyntmēts, to serve his kitchen, and to be his clothiers: besides this he shall take your fyeldes and your vineyardes, your best orchardes of oliues and give to his servants, and of your corn and vines shall he take the tenths, and give them to his Eunuchs, and servants: your servants also and maids and the chif of your youth and your asses, shall he take to do his work. And of your cattle shall he take the tenth, and you shall become his servants: and you shall cry out that day in the sight of your king whom you have chosen, and the Lord God will not hear you that day: and why? Bycause they had rather have a king and Ruler of their own appointment, then of the Lord's.

Wherefore to avoid the dangers upon both partes, it is more then necessary that both be subject to that Rule, and with all diligent care, labor to retain it, whereby both may learn their duty, and be constrained justly to execute the same. For when the common people and subjects have so large liberty by the negligence of their Rulers, that customs and unlawful usages shall be preferred to God's Laws, and statutes, and that to maintain the same customs, they care nothing if all other good Laws, either of God or man, do perish: how is it possible without dangerous tumults, and rebellion, to bring them to any good order and reformation, except there be some common, and approved Law, which very nature, and the fear of God will teach them to reverence, and obey? As for example: amongst other customs which maintain idleness, and serve the greedy appetite of the belly (which all men are loath to forgo) how hard a thing were it to bring them from their Sanctes days? The abolishment whereof, godly king Edward in his time could not bring to pass. So great was the number of Papists in the Perlament house, which maȳteyned those superstitiouse days, some bearīg the name of mē, and some of womē, ascrybīg that to the creatures of God, which appertaineth to him alone, for as much as every day is the Lord's work, and ought to serve to his honor only. They have now in time of papistry, days of Peter and Paul, Marie, and John, withe the rest of the Apostles: they have Georges day, and katherines, Dunstans day the conjurer, and Loye the smithe, with innumerable others, which maintain the idleness of them and of their servants contrary to the ordinance of God, appointing six days for their travel, and the seventh day only to rest, and that to the honoring of our Lord God.

Also by what means may the people be drawn from the days of riot and bancketing, which they term frindly feasting and goodfelloweshipp: as from Whitsontides drunkenness and surfeit, Midsōmers shows and vanities, Christmas riot and bawdry, Shroftetwesdayes glottony, and Lents superstitious observations, except by some Law of greater importance, the rude people be otherwise persuaded? And what other Laws are there able to bring this to pass besides the Laws of God? Wherein if they be not instructed, it is impossible for any authority or power to withhold them, without great danger and tumults from such kind of disordres and unlawful customs.

Therefore if thou be a Ruler and covet to have the people obedient to thee in God's fear, this must be thy first and principal study to, procure that they may truly know God by the plain and diligent preaching of his word, wherī if they be well instructed, there is no custom so longe continued, no idleness so longe used, no superstition so deeply rooted, which they will not gladly and peaceably for go at thy commandment: yea, there is nothing which is evil, that they can for shame stand in: nor any good and lawful demand, that they will deny thee. By these means only shalt thou obtain honor, maintain thy right, win the hearts of thy people, and have them all obedient.

And as the Magistrates by this means, are sure to find obedience, and escape all rebellion, tumults and disordres amongst their subjects: euenso is there no other rule for the subjects to escape the idolatry, tyranny, and oppression of their superiors, then in retaining (as their chief possession) the self same Law and word of God. Permitting rather all things wordlie to be taken from them, as lands, goods, house, cōtry, father, mother, wiffe, children, yea life itself, then to be deprived by any means of that heavenly treasure and precious perle, for the which they must sell althinges. Wherof to be fully persuaded, it is necessary to understand what manner of people you are.

If you be the people of God, and unfeigned Christians, then must ye also know that the Law of God, and Christ your Savior, doth appertain unto you: wherein, as without shame and condemnation ye may not be ignorant: euenso no power, commandment, or threatenings, should cause you to depart from it, wherein only standethe that comfort and salvation, which no creature can restore again unto you.

The heathen which knew not God a right, but were idolatrers, yet made their religiō to have the highest place in their common wealths: as Aristotle writeth in his Politics. In the name whereof they might demand any thing of their kings and Rulers, and they durst not deny them: and might also without offense deny all things which their Rulers demanded contrary to their religion. In so much as this proverb was common amongst all, Vsque ad Aras : meaning that against their religion (as they were persuaded) they were bownde to no person: father, mother, friend, or governor: their love and obedience towards thē could stretch no further then to the Altars, that is, so far as with observing their religion, they might lawfullye perform.

If the Gentills then had their religion in such honor and reverence that against it (though in deed it was mere superstition and idolatry) they would acknowledge no obedience: in what estimation should God's word and the religion of our Savior Jesus Christ be amongst us that profess his Name, and are assured of his doctrine to be the undoubted truth and power of God to salvation of all believers? If the heathen kings and Magistrates could compel their subjects no farther then the Alters: shall any authority or power compel us farther then God, and his anointed our chief king, Lord and Master? Let it be counted shame to us, that the ignorant Gentiles should be found more careful and zealous in defending their superstition and manifest idolatry, then we are in maintaining the true worship of God and his heavenly wisdom.

If we were Turks, Sarasins, Jews or papists, which either knew not God a right, or else denied his Son Jesus: it were no great marvel if we were led after the lusts of our ungodly Princes. For as our Master teacheth, When the blind leadeth the blind, both fall in to the diche. But if we will be taken for the people of God and his sons by adoption in Christ Jesus, then it behooveth us likewise to give obedience, principally to our Lord and Master, to our mighty God and moste loving Father, as Malachi the Prophet exhorteth. The son reverenceth the father, and the servant the master: if I be your Father (saith the Lord) where is the honor that you give me? If I be your Lord and Master where is my fear? Notinge unto us how it is in vain to call him Father or Lord, so long as we give him not that honor and reverence which he demandeth.

Also, if we will not be taken for blind and ignorant persons, then must we show forth this light by walking as becomethe the childrē of light, as the Apostle requirethe indifferently of all God's children without exceptiō, or excuse either of guide or Ruler. For the blindness of our guide, whither he be of the Clergy or Laity may be no excuse to us, if in following him we fall and perish: it is our own faute, and we must bear our own judgment. For Christ hereof admonisheth us: Let thē a lone (saithe he) for they are blind guides, and leaders of the blind. And again, according to their works, see ye do not.

If thou having sight, had appointed to thee a blind guide, wouldeste thou follow him into a daungerouse pit or deep water, wherein both might perish because he was thy guide? Then truly mightest thou be judged of all men worse then either ox or asse, or any other unreasonable beast, which will not be drivē in such places, as to their outward sēses appear dangerous.

Nature only teacheth all creatures this, to fly from those dangers that should hurt them: and to desier all things that do them good. And when God hath made this common to all beasts, and inferior creatures, paynefully to seek their preservation: hath he denied the same to man, whom above all others he will have preserved? For whose preservation chiefly he hath not only created all things and prescribed his Laws and commandments to prohibit murder, and every other thing tendinge to his destruction: but also to show the abundance of his mercies, spared not his dearelye belouid Son, but gave him to the cruel death of the Cross, that man might have full salvation, not only here in this world, but everlastingly in the world to come.

Wherefore, if he tender us so much, as to seek by all meās possible our life and preservation, then must it likewise follow, that he hath constitute no laws, or ordinances to our destruction, so longe as we shall be found obedient unto them. Then is there no power that ruleth according to these laws, which either can or will cōmande us any thing, tēdinge to our destructiō. But if any so do by God's permission because of our sins, and rebellion towards him (for which cause only he suffereth wicked Princes to be our Governors) it is (dear brethren) to draw us to repentance, and knowledge of our sins, and not that we should forsake the Laws of our God, and to contynew in our wonted rebellion, by yielding to the ungodly commandments of wicked men.

CHAP. XII.

A LL these things being well considered, it is an easy matter for all manner of subjects to know what liberty belongeth unto them, by the word of God, which they may lawfully claim, as their own possessiō, and are likewise bound at all times to practice: wherein also appeareth what things are prohibited unto them, which they may in no case exercise. If you therefore be God's subjects and people, and he your Lord God and loving Father, who is above all powers and Princes, and hath made no Laws, but such as are for your preservation, and singular comfort: then without all controversy there may be nothing lawful for you by any commandment of man, which your Lord God in any case forbiddeth: and nothing unlawful or forbidden to you which he commandeth, whither it appartayne to the first Table or the Seconde. Which rule if ye observe, you may be assured to please God: like as by doing the contrary, ye shall purchase his heavy wrath and indignation. For no mā can serve two Masters at once: but he shall hate the one, and love the other. And in hatinge your first and chief Lord to obey and please man, behold your impiety is intolerable, prefarringe vile mā his creature, to the Almighty God and creator of all.

How much we are bownde to his Majesty, our own conscience doth bear us witness: which cannot deny but that we have receauid of him alone our life moving and being, our wisdom strēgthe, beauty, riches, childrē, and all things that are good and profitable, in whose power we may do all things, and without hī all flesh is turned to dust and powder.

Remember the example of the worthy Captayne and Prince Moses, whō God chose to deliver his people from Egypt, who would not charge thē with any thing at any time which the Lord his God had not commanded, evermore speaking on this wise, These are the statutes and precepts of the Lord: Thus saith the Lord: and, Hear ô Israel the voice of the Lord, &c. In so much, as he had this for his only shilde against the murmuring people: It is not against Aaron and me that ye murmur but against the Lord: which being chosen and appointed of the Lord, did only execute his will and commandments. Yea, as for them selves they confessed that they were nothing. As for us (said Moses) what are we? meaning but earth and asshes, the creatures of God, nothing differinge from others, saving for that authority, whereunto they were called, and the obedience which they shown in executīge not their own 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 being his people, how it behooveth them to be ruled by no other Laws and ordinances, then by such as God had given them.

Wherefore if Moses and Aaron, God's elect and chosen servants had no more power over the people then his express commandment permit, and that the people so far and no farther were bownd to obey them: how can we assure our selves that we offend not God's Majesty, whose people we would be called, whē witheout his word, yea contrary to his express commandment we satisfy the requests and statutes of ungodly rulers?

For as Moses could cōmande nothing but frō the mouthe of the Lord: so could the people obey nothing but that which proceaded from his mouthe also: as well because they were his people, as for that they had (opromised with one voice and consent before God and Moses, whē the Lord commanded him to say on this wise to the people. You have seen what I have done to the Egyptians, and how I have carried you upon the wings of Egels, and led you forth to me. If therefore ye will diligētlye hear my voice, and observe my commandment, you shall be my proper people before all nations: For mine is the earth. And you shall be unto me a kyngely Priesthod, and an holy people. Which words when Moses had pronounced before the whole people, they all to gether with one accord, answered: Whatsoever the Lord shall speak, that will we do. And Moses praised them (or God rather by moyses) sainge, They did well in so answering. And therefore promised to raise them up a Prophet like to him, &c. And this was the covenant only that God made with them before he gave them the Law in wrytinge, and the promise that they made to observe the same Law, that they might thereby be his dear and chosen people.

This example ought never to depart from the eyes of all such as are, or would be God's people. Wherein as in a most clear glass it doth appear how they are bownd to God, what God requireth of them, and what they have promised to him. For as the Lord God required nothing of the Israelites, but that which was their duty to do, and he by his exceadinge benefits in delyueringe them from their enemies had well deserved: even so he byndeth thē to nothing, but to obey him. Nether did they promise any farther, saying: We will do all things (not what Moses or Aaron or any other after them shall of them selves command) but whatsoever our Lord God shall speak, that will we do. More then this God required not, nether were they bownde any farther but to the Laws of God only, which they promised for them and their posterity to observe. And God for that cause blessed them above all nations, with his unspeakable benefits.

So are we no less bownde to obey the self same God of Israel, whom we also profess in Christ Jesus our Moses and Captayne, by whom we are not only delivered from bodily servitude, but from the moste vile and dangerous bondage of Satan through sin our spiritual enemy. To this worthiest delyuerer also have we in Baptism promised no lese, yea, much more obedience: because of the more abundance of graces, which by him we have received. And besides this are moste straightly charged so to do. Not by the voice of any earthly creature, but by the mouth of God the Father speaking frō the heavens: This is my dearly beloved Son, in whom I am delited, hear him: whose fidelity also no less passed the faithfulness of Moses, then did his honor and dignity being the Son of God, and promised Savior, doing nothing at all, nor teaching anything which his heavenly Father had not appointed him to do and to teache.

Wherefore, as the Jews had the Law of God and his commandments for a sufficient discharge against all contrary commandments, of what authority so ever they were, being no farther bownde to any creature thē the self same Laws of God approved: euenso, all such as bear the Name of Christ and would be taken for the people of God, though they be of the basest and loweste state of subjects, are no farther bownd to any Prince or superior power, nor to their commandments, then the commandment of the chief king and Lord doth approve and permit, nor then their promise again to him doth require.

Nether may it be a sufficient discharge for thee to allege ignorance, because thou art a subject, and therefore hast nothing to do, to inquire of the doings or to examyne the commandments 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 commanded, and they only have to answer to God by whō thou art thus charged. Desceaue not thyself (dear brother) For as well art thou charged by God's word to know what they command thee, and not to do it except it be lawful, as they are charged by their office to will nothing of thee, which God's word approveth not. For as they in commanding and doing evil, shall not escape God's heavy wrath and iudgmētes: no more shalt thou, being made an instrument of their impiety and ungodliness. Therefore to be ignorant in these things, although thou be a subject, is to contemn the commandment of God, and to neglect thine own salvation: for as much as God hath charged thee being one of his people, with the same Laws (the Ceremonies except) wherewith he charged his people Israel before, and willith thee no less to know his precepts, and to obey them, then he willed the Israelites. Of them he required to have his Laws writē upon their doors and posts, to instruct their children in the same, to talk of them sitting at home, and when they walked in the way, when they went to bed, and whē they should rise. But to thee besides all this, God hath sent a more shining light, our Savior Jesus Christ: which every man may clearly behold, except he be willfully blind with the stubborn Jews. He is the light that shinethe in darkness, and lighteneth every man that cometh in to this world. He hath taken away the shaddoues and Ceremōies of the Law, that thou mayst clearly behold the will of his Father. He hath uncovered Moses face, to the-intent thou mayst fully consider the secrets of God. For these are the days whereof the Prophet Joel spake, when all should be Prophets, and see visions. And it shall come to pass in the latter days (saith God) that I will pour forth my Spirit vpō all flesh, and your sons and daughters shall prophecy, your young men shall see visions, and your auntients shall dream dreams. And moreover upon my servants and handemaydes in those days, will I pour my Spirit, and they shall prophecy. Which prophecy. S. Peter affirmeth to be fulfilled in the kingdom of Christ, where all things are as plain and evident to all sortes of men and women, which profess Christ unfeignedly, as before his time they were to the Prophets them selves, or to such as God appeared unto in dreams or visions.

And therefore, if ignorance of God's Laws could not excuse the Jews before Christ's coming, which were contynualy subject to the punishment of God for their transgressions (though many things were obscure as in shadows and figures: how much less cā it excuse any mā now in so great light of the Gospel? Seeing then thou knowest thyself bownd to obey thy Lord God above all others, because of the inestimable benefits thou hast received of him in Christ Jesus, and because he requireth the same of thee, and thou hast also promised no less to him in thy baptism and profession: and last of all in that thou canest not pretend ignorance in such knowledge▪ and shyninge brightness, nor yet escape God's vengeance, which he without respect of persons will pour indifferently upon all transgressors, be they superior powers, or inferior subjects. It is thy parte then, being a subject, to learn this lesson of the Apostles (whē so ever thou shuldest be constrained, by commandment or force of tyrants to do evil) That God must be obeyed before man. Which unto thee will be as sufficient a defense and buckler in all assaults and dangers, as it is to all other sortes of men in authority and office: as was before declared.

Art thow then, being a subject commanded to worship stocks and stones which this day to our shame are erected again in England? Behold thou hast God's commandment for thy defense: Thou shalt commit no idolatry, nor make to thyself any graven image &c. Art thou charged to be at the idolatrous Mass, wherein Christ thy Lord is blasphemed? Behold, he hath given thee another charge: that is, to celebrate his Supper, according as he left in example, saying: Do you this, that is, which ye se me do, and not which the powers of the world, or the pestilent papists command. Also do it (saith Christ) in remembrance of me, and not of your frindes alive or departed, as teache the Papists. For none of thē died for you. More over do it to show forth the death of Christ, til his coming, as witnesseth the Apostle: and not to make a new sacrifice for sin, as the Papists blasphemously both teache and preach. Art thou commanded by men to dishonor the Sabbathe day in worshipping of Saints and abstaining upon their days and euens from thy lawful business? Behold, God thy Lord chargeth thee no further then only with his day of rest, saying: See thou keep holy the Sabbath of the Lord thy God: and not of Peter, Paul, Marie, James or John. Art thou commanded to swear in the name of Marie and all the Saints in heaven? (which is the papistical oath) Behold, the Lord saithe, Thow shalt only swear in the Name of thy Lord and God. Art thou commanded not only to take the Name of the Lord in vain, but also to forswere thyself moste shamefully against God's glorious Majesty, and the honor of our Savior Christ? (as all they have done which lately have sworn to acknowledge Antichrist the bloody butcher of Rome to be their head and governor) Behold, The Lord will not suffer his house unpunished that taketh his Name in vain: much less such perjured and forsworen wretches. Art thou commanded to persecute thy parents and friends, charged not to succor them in their necessity, because they profess the doctrine of salvation? Art thow forbidden lawful marriage, because thou art a minister of God's word, and permitted to live in all kind of filthy vnclennesse, as do the Sodomitical Priests, Mōkes, Freers, Nōnes, Cardinales, Deans, Archdeacons, and all other other orders of Satan: behold such doth the Lord God as most abominable of all other, cōmande to be put to death.

To be short, when they contrary to their oath and profession, command thee to receue Antichrist, the beastly Bishoppe of Rome, with all his filthy dregs of damnation: to burn the word of God and the faithful interpreters and professers of the same: to forgo the comfortable preaching of the Gospel, and reading of the Scriptures: to persecute Christ in his menbers: to aid the enemies with thy goods and body against the dear childrē of God: to fight in other countries without any just cause or occasion, and to suffer thy wiffe, children, kinsfolks and countryemen to be moste cruelly spoiled, oppressed and murdered for want of thy defense at home (as they most shamfully have done of late, which at the commandment of that cruel tyrāt, prepared them selves to fight against the Frēche king, and their own brethren the Skottes, whiles the Spaniards put them selves in a redinesse to entre the Realm and make a general spoil and pray of all.

These things and many such like are plainly forbidden you by the manifest word of God: and therefore to do them for fear or pleasure of any Prince or power, is plain disobedience and rebellion against the Almighty. And contrary wise, to answer in this case, and to do as the Apostles have taught, that is, to obey God rather then man, is the only way to discharge your consciences, to do your duties, and to please God: no more to be made by ignorance the instruments of his sworen enemies (what title so ever they bear) to subuerte God's glory, oppress your brethren, and distroye your country: but repenting your former ignorance and impiety, to be made instruments of the contrary to the uttermost of your power, least you be taken in your sin, and prevented with the bitter cup of God's indignatiō, already prepared for the workers of iniquity, and all such, as are ayeders, and partakers with them, when nether power can defend the superiors, nor their commandmentes, excuse the subjects.

CHAP. XIII.

B Vt what remedy? (say you) we being but subjects without power, and wisdom cannot help it. The more pyttie dear Countriemen, that you have so stoutly or rather stubbernely shown your willes and power in the days of Godly king Edward the VI. your late Prince and governor, and the zealous servant of God: who sought to rule you in God's fear, and under whom you had the comfortable word of God, and were delivered from the Romish Antichrist, and from all superstition, for the most parte, having your Realm free from strangers, and quiet from all enemies, enjoying your goods and friends in peace without all force. imprisōning, reuilīg, banishing, or murthering) It is to be lamented (I say) that then receiving all these blessings of God, by the means of so worthy a Prince, ye were able to conspire, rise and rebel with the danger of bodies, goods and souls, against your godly and lawful king: and that chiefly to defend the deuilishe Mass, and all the puddels of popery with the Caterpillars and rabble of all unclean spirits, as Cardinals, Bishopps, Priests, Monks, Freers, Nuns &c. And now in these matters wherein consisteth the glory of God, the preservation of your own lives, and defense of your country you are without all will, power and help.

To restore Antichrist again, whom ons God had banished to all your comforts, you were not ashamed to term it obedience, and to count yourselves therein no rebels, but lawful resisters: but to defend Christ and his comfortable Gospel (which then you had in possession) that are you persuaded to be open rebellion. To arm yourselves against your superiors, to defend your commons and earthly commodities with holden from you, by the greedy desier of new upstart gentlemen, how willing and ready have you shown yourselves? But to hold and retain your spiritual possession not promised only, but given in to your hands, you are moste slow without all hope and courage. Shall not this be to your just condemnation? When God calleth you to a rekening, what cā you have to answer? Are ye any better then the Gergezites, which desired Christ to depart from them because they lost their hogs and swine? yea, ye are worse then they were by much, because ye have professed Christ and received him and his doctrine, and with him unspeakable benefits and treasors. And yet notwithstanding have not only desired him to depart from amongst you as they did: but laid violent hands upon him, persecuting him with sword, banishment, fire, and cruel death, as though he had been your mortal enemy. O ingratitude intolerable! Christ your merciful Lord (who destroyed nothing of yours, but preserved and increased, even your swine & hogs, & all other beasts and cattle in great abundance) you have despiced and utterly denied, to have Antichrist to be your Lord and governor, and with hī all filthy swine, wild bears, wolves, bores, tygers, and lions to devour, destroy, and overthrow all things: not your fields and pastures only: but villages, Towns, Cities, and Castels, yea yourselves, your wives, and children, and what so ever you count moste precious.

Well, the day of the Lord will come, when you shall fele what it is to fight for your Mass, and to betray the Gospel, to rise and rebel against your lawful Prince, and to obey and defend a bastard, and opē enemy to God, an utter destruction of the whole realm: to murder and banishe your natural countriemē and loving brethren, to honor and receive strangers God's express adversaries: a cruel people, a proud nation: a people of a far and of a strange langage, whose tongue ye shall not understand, an impudent natiō, and hard hearted people, without all pity and mercy, which nether will be moved with the lamentable voice of the mothers, nor show any compassion for the pitiful cry of their sucklinges and infantes. And whi? because ye have chosē to obey vile man, yea a raginge and mad • womā, rather then the almighty and merciful God. Repent, repent, ô ye people of England, for your destruction is at hand. Forsake with speed the unlawful obedience of flesh and blood, and learn to give honor ī time to the living Lord, that he may stay his hand, and draw to him again his stretched out arm, that you may find mercy, and that the bothom of your cup be not turned upward.

Alas say you, what is this we hear? Be not the people, of them selves as she epe without a pastor? If the Magistrates and other officiers contemn their duty in defending God's glory and the Laws committed to their charge, lieth it in our power to remedy it? Shall we that are subjects take the sword in our hands? It is in deed as you say, a great discouraging to the people whē they are not stirred up to godliness by the good example of all sortes of Superiors, Magistrates and officers in the faithefull executīg of their office: and so much more whē they are not defended by them in their right and title, as well concerning religion, as the freedom of their natural coūtry: but moste of all when they, which should be there guydes and Capitayns, are become instruments to enforce them to wicked impiety. Neuertheles, all this can be no excuse for you, seeing, that evil doings of others, whether they be Lord's, Dukes, Barons, knights or any inferior officers, may not excuse you in evil. And though you had no man of power upon your parte: yet, it is a sufficient assurance for you, to have the warrant of Godds word upon your side, and God himself to be your Capitayne who willeth not only the Magistrates and officers to root out evil from amongst them, beit, idolatry, blasphemy or open injury, but the whole multitude are therewith charged also, to whō a portiō of the sword of justice is committed, to execute the judgments which the Magistrates lawfully command. And therefore if the Magistrates would whollye despice and betray the justice and Laws of God, you which are subjects with them shall be condemned except you maintain and defend the same Laws against them, and all others to the uttermost of your powers, that is, with all your strength, with all your heart and with all your soul, for this hath God required of you, and this have you promised unto him not under condition (if the Rulers will) but without all exceptions to do what so ever your Lord and God shall command you.

As touching idolatry, it is worthy to be considered what Moses wrytethe, or rather the Spirit of God by hī, how the Lord in that place chargeth the whole people to stone to death without mercy the false Prophet or dreamer, when any should rise up amongst thē, yea though the things came to pass which he before spake, if that thereby he sought to persuade thē or draw thē to idolatry. And also howe he suffered such amongst his people to try and prove thē, whether they would love him with all their heart and with all their soul, meaning (as every mā may well perceive) that if they should yield for all their signs and wonders to idolatry, and not punish such false Prophets and dreamers as God had raised up: that thē they loved him not, yea that they had plainly forsaken and denied him, for that he commanded expreslye that every such Prophet should be put to death, and therefore chargeth to take the evil frō amongst them. Which commandment as it is not given only to the Rulers and Governors (though I confess it chiefly appertaineth to their office to see it executed, for which cause they are made Rulers) but also is common to all the people, who are likewise bownde to the observation of the same: euenso is the punishment appointed of God, belonging to all manner of persons without exception, being found transgressors. For the Lord is a just punisher, with whom there is no respect of persons, who willeth his people to be like him in their judgments. In iudgemēte (saithe the Lord) comitte no unrighteousness, nether respect the face of the poor, nether be you afraid at the cōtenaūce of the mighty, but judge uprightly to your neighbor.

Moreover that every person both high and low is charged of God with this Law, and none freede from the punishment, it is evident in the same Chapter following: Where God doth not permit so much as privy whispering in thy ear, tending to idolatry, unpunished, no not of thy dearest friend or kinsmā, saying: If thine own natural brother, son, daughter, or the wyffe of thine own bosom, or thy neghboure whom thou loueste as thine own life, secreatly provoke thee to idolatry, to serve strange God's, either far or near, give not place to him, nether hear him, nether let thine eye have pity vpō hī, nether shalt thou pardō him, or hide him, but shalt utterly sley hī: thy hand shall first be upon such a one to kill him, and then the hands of all the people &c.

The like commandment is also given in the 17. and 18. Chap. of the same boke, charging all the people of God in general, to see idolatry punished without mercy, and that in all persons. Wherefore we may moste certaynely conclude, that if the Rulers and Magistrates in this case, would not execute the Laws of God where with they are so straightly charged, that then the people are not discharged, except they put it in execution to take the evil from amongst them, to whom it also belongeth. Next, that no person is exempted by any Law of God from this punishment, be he king, Queen or Emperor, that is, either openly or privily known to be an idolatrer be he never so near or dear unto us, he must die the death. For God hath not placed them above others to transgress his Laws as they list, but to be subject unto them as well as others, over whom they govern. And if they be subject unto his Laws, they must be subject to the punishment also, when they be fownd disobedient transgressors: yea, so much the more as their example is more dangerous. For look what wickedness reigneth in the Magistrates, the subjects commonly take encouragement thereby to imitate the same, as we see in the examples of Jeroboam. Ahab and wicked Manasseh, who being suffered in the beginning to commit idolatry, and to erecte idols, made the same likewise lawful to all their subjects. For the same cause God commanded Moses to hāge up 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 authority, because they were Rulers, but so much the rather would he have them so sharply punished, that is, hanged against the sun without mercy: which judgment, though it was done at God's commandment first, and after at Moses, yet were the people executors of the same, and all did understand that it was just: and not for that time only, but to be a perpetual example forever, and a sure admonition of their duty in the like defectiō from God, to hāge up such Rulers as should draw them frō him.

And though it appear at the first sight a great disordre, that the people should take unto them the punishment of transgression, yet, when the Magistrates and other officers cease to do their duty, they are as it were, without officers, yea, worse then if they had none at all, and then God giveth the sword in to the people's hand, and he himself is become immedialty their head (If they will seek the accomplishment of his Laws) and hath promised to defend them and bless them.

And although the rebellion of the people, their ingratitude and contempt of God's Laws hath been such at all times, that it is a rare thing to show their duty in this behalf, by any example: yet is there one fact of the Israelites worthy memory, and appertaynīg, to this purpose, which is written in the boke of the Judges, at what time they had no lawful Magistrate in all Israel. Who notwithstanding rose up wholly together against the Tribe of Beniamī in Gabaa (because of that shameful vilanie, which the sons of Belial had done to the Levites wiffe) and said or agreed amongst them selves, that none should depart to their houses or tents, before they were revenged of their own brethren the Benjamites, to flea those detestable persons, which had so shamefully abused the Levites wiffe, albeit she was an harlot, and they without a guide or Capitayne: not knowing when they came to the field who should be their governor to lead thē, and give the onset, before they had consulted with God, who appointed unto them Judah. Here do we see the eleven Tribes, to whom the Levite made his complaint, in sendinge to every Tribe a portion of his wiffe, did not excuse them selves to show justice, because they wanted a lawful Magistrate to govern them, nor thoght them selves discharged for that they were as sheeppe without a pastor: except they did thus arm them selves against the sons of Belial the ungodly Benjamites to see the Iudgementes of God executed according to his Law (and as they said them selves) to cut of the evil frō amongst, then demādinge in the end the wicked mē that had committed that vilanie.

But you will say: It is another matter for the people to enterprice such an act being without a Ruler, and when they have a Ruler appointed unto them, without whom they may do nothing. To this I answered before, that it is all one to be without a Ruler, and to have such as will not rule in God's fear. Yea it is much better to be destitut altogether, then to have a tyrant and murderer. For then are they no more public persons, contemning their public authority in vsinge it against the Laws, but are to be taken of all men, as private persons, and so examined and punished. Never the less, to the intent ye may understand, that the governor ought not to take away all right from the people, nether discharge thē utterly, from the execution of justice: let us consider a like example of the people's zeal under the worthy Capitayne Joshua, who when they but hard that the Sons of Reuben, the Sons of Gad, and the half Tribe of Manasseh, had erected up an Altar in their portiō, which God had given them beyond Jordan, thinking that they had so done, to have sacrificed theron, and so to have fallen from God: assembled them selves together wholly, against the Rubenytes, Gaddites and half Tribe of Manasseh to revenge that defection from God (as they took it) though afterward they proved it to be nothing so. Which fact, as it declared an earnest true zeal in the people for the defense of God's glory, and his religion: so Joshua their Capitayne, nether did nor ought to have reproved them: yea, happy might Joshua think himself, that had his people so ready to maintain of their own accord the Laws of God, which before in the days of Moses were so stubborn and rebellious. And if this redinesse was commendable, having a worthy Magistrate and godly Capitayne: how necessary is it to be used amongst the people when they have ungodly and wicked Princes, who seek by all means to draw them rather from the Law of God, then to encourage them to maintain the same? Wherefore this zeal to defend God's Laws and precepts, wherewith all sortes of men are charged, it is not only praise worthy in all, but required of all, not only in abstayninge from the transgression of the said Laws, but to see the judgments thereof executed upon all manner of persons without exception. And that if it be not done by the consent and ayed of the Superiors, it is lawful for the people, yea it is their duty to do it thē selves, as well upon their own rulers and Magistrate, as upon other of their bretherē, having the word of God for their warrant, to which all are subject, and by the same charged to cast forth all evil from them, and to cut of every rotten member, for fear of infecting the whole body, how dear or precious so ever it be. If death be deserved, death: if other punishmētes, to see they be executed in all.

For this cause have you promised obedience to your Superiors, that they might herein help you: and for the same intent have they taken it upon them. If they will so do, and keep promise with you according to their office, then do you owe unto them all humble obedience: If not, you are discharged, and no obedience belongeth to them: because they are not obedient to God, nor be his ministers to punish the evil, and to defend the good. And therefore your study in this case, ought to be, to seek how you may dispose and punish according to the Laws, such rebels against God, and oppressers of yourselves and your country: and not how to please them, obey them, and flatter them as you do in their impiety. Which is not the way to obtain peace, and quietness, but to fall in to the hands of the almighty God, and to be subject to his fearful plagues and punishments.

CHAP. XIIII.

A Nd althoghe this seem a strange doctrine, perrelous, and to move sedition amongst the people, and to take from the lawful Rulers all due obedience: yet whoso will consider the matter a right, shall find it sound and true doctrine, and the only doctrine of godly peace and quietness, and means to avoid all strief and rebellion, by which only Superiors shall rule in the fear of God, and subjects reverently obey them without grudging or murmuring. For is there any laws more parfit then are the Laws of God? Or did any mā better know the nature of man, then he which created man? Or anymore desierous to keep them in his fear, and true obedience, then God himself, who chose them for his people? Then who is so mad and impudent, to think that peace and quietness can be amongst any people or nation, by observing the Laws of wicked men, rather then in retaining the wholesome Laws of God? That mā which is not able to rule him self, can better govern his subjects and defend them, than God may his people? That the people shall rather enjoy all blessings of God, in yielding to the wickedness of the ungodly Rulers, then to see them straightlie punished for transgressions of the comfortable Laws of the almighty? For after that God had once given his Laws to his people, he shown them plainly by Moses that he required nothing else of them, but to fear him and to walk in his ways, to love him, and serve him with all their heart and to keep his precepts and statutes, which he commanded them that day. And why? because (saithe Moses) he is the God of God's, the Lord of Lord's, the great mighty and dreadful God, which hath no respect of persons, nor taketh any rewards. And this fructe shall you be suer of in keepinge his Laws. He will be your praise, and your God: that is (as in another place the same Moses writeth) He will make you a wise people, a mighty Nation, praised and comēded of all Natiōs, which shall say, This is only a wise people, and a people of understanding and mighty. For what people is so great, which hath their God so friendly and familiar with them, as the Lord our God is in all things that we call to him for? For whiles we obey his Laws, and suffer them in no case, and in no person to be transgressed and left unpunished (to the uttermost of our power) we are assured that the blessings which God after promised, shall be poured vpō us: that is to be blessed at home and a broad, in the fruit of our womb, of our lande, of our beasts and cattle. And the Lord will make our enemies which rise against us to fall before us, to entre in one way against us, and to flee by seven ways afore us. And all the people of the earth shall see that the Name of the Lord is called upon amongst us, and shall be afraid of us.

Yt is then no new doctrine which God so longe ago taught to the Israelites, nor no rash or perelous doctrine whereby they are only made wise, and moste strongly defended. Nether yet doth it minister occasion of rebellion, without which there can be no godly peace or quietness, as your experience in England hath all ready (as I suppose) sufficiently taught you: who have felt rather hellike torments, and shameful confusion, since ye permitted the wild bores to caste down the hedge of the Lord's vinyarde, that is, his Laws and precepts, then any manner of godly peace, either in consciences or bodies: which misery shall have no end before you reclayme with a vehement zeal and love, your right title and possession of God's Laws, which you have moste unthankfully given over and neglected.

If the true zeal of God's people had been in you when popery began to be preached in the place of the Gospel, when the Mass was reduced in place of the Lord's supper, and that by the ignorant Papists and malicious shauelyngs, when Antichrist was restored to displace Christ: could ye have suffered this vnponished? Or if you had punished it as you were then charged by God's Laws and man's, durst they have proceaded to such impiety? If you had required the Magistrates to rule you in God's fear and not in tyranny, and that you would reverence them as God's ministers so rulinge you, otherwise, not to acknowledge them but as his enemies, and so to take them: durst either that Jezebel so ragingly have trodē God's word the Gospel of Christ our Savior as a polluted sow under her feet, either else so rashly destroyde her fathers and brothers Laws before her? Durste she without all shame so openly and vnfaythfully have broken promise to them (which to their own sorrow, and all others this day) were her chief promoters? Assure your selfs no. If you had required all Massemongers, and false Preachers to have been punished with death (as is appointed by God's word for such blasphemers and idolatrers, and if they to whom it appertained, had denied, yourselves would have seen it performed at all times, and in all places) then should you have shown that zeal of God, which was commended in Phinehas, destroyinge the adulterers: and in the Israelites against the Benjamites, as before is noted. Ye then had not the Pristes of Baal so swarmed abroad, nor the servants of God have been in such abundance murdered. But great was our sins before, that this deserved: and cold was our zeal to Godwardes after, that this shame have suffered: and gross is our blind dullness, which will not yet see nor seek to remedy it.

Nevertheless in all these enterprises you must be certain and sure of this one thing, that under the name of Religion and pretence to promote God's glory, you seek not either your private gains or promotiō, as did all the carnal Gospelers, and such as would be cōted the chief pillars and mainteyners of the same in times past amongst you. And therefore under the cloke of Christ, seeking the world, when Christ seemed to have the upper hand: are now returned to their oldemaister Antichrist, to be his hired soldiers, and to fight under his banner against Christ and his servants, by whom they were first promoted. Which treason God is prepared all ready to revenge, to pluck from them his feathers, and to set forth to the whole world their shame and nakedness. For he is a just God, and hateth iniquity, and therefore will be no cloke to cover their falsehood and covetousness.

Also ye must beware that private displeasure, and worldly injuries move you not more to seek revengement of your adversaries, then the true zeal and thirste of God's word, the lively food of your souls. For then do you seek yourselves, and not God: then take you his office out of his hand, to whom ye ought to commit all your private displeasures and injuries: then can ye not loke to have God's right hand upon your parte, but rather may be assured to find him your enemy, and strongly armed against you. To resist evil therefore is your parte, and to maintain Godliness, but simply and unfeignedly, for the love of virtue, and hatred of vice, if you will be sure to prosper, and avoid God's heavy displeasure, who is the sercher of your hearts and secreats, and will in time disclose them and make them known to all men.

But you perchance would grant me all this, that it is both lawful and godly, if the people wholly together would follow the example of zealous Phinehas and the Israelites, as before was mentioned, and take punishment them selves upon all blasphemers of God, manifest betrayers of their country, and cruel murderers of their brethren: seeing the Laws of God and publycke peace can be by no other means restored. But when the people them selves agree not, when they are divided amongst them selves, and the greatest parte of them perchance papists, and will be maynteyners of such ungodly proceadings as are now brought in to England, how is it possible that by the weaker parte, God's glory should be restored?

To this I answer, that as I know the restoringe of God's word, and comfortable doctrine of our Savior Christ to be the only work of God, and of no man (though he forsake not man as a mean external) and also am not ignorant that he regardeth not the multitude and strenghe of man to accomplish his purpose, who hath been accustomed to give the victory to a few in number, and weak in strength, that the glory might be his: so will I not counselle you rashly to cast yourselves in to danger, but patiently and earnestly to call to the living Lord for mercy, and acknowledging your sins (for which this plague is poured upon you) to desier him to show some sign of comfort: who hath promised to hear your groninges, and to behold your affliction, as he did the groninges and oppression of his people in Egypt, when they were brought to full repentance and fealing of their sins: so that he came down from heaven, and appeared to Moses, and sent him to be their Capitayne, whom they once had forsaken: as you have done Christ.

And as he also sent Othoniel to deliver his people, whē they cried unto him in that captivity that they were in under the idolatrous king of Mesopotamia for the space of eight years.

Nether is this enough to call upon God for help, except ye utterly forsake the wicked doctrine and doings of the papists, and seek also (to the uttermost of your power) for remedy in following the example of the people of God, as it is written: which did not only serve God and call to him for help, at what time they were destitute of their worthy Capitayne Judas Maccabeus: but also sought it, and demanded it where it was like to be found. And assemblinge them selves together, came to Jonathan his brother, desiering him to be their guide and Capitayne, to help them in their misery, and to defend them against the enemies of God, their whole nation being then moste cruelly oppressed on every side, and the moste parte of them in vile slavery, seruinge the strange God's of the heathen. Thē Ionathā pityinge their estate and his own, did not deny their request, but willingly toke in hand that dangerous enterprise, beīge assured that the cause was lawful, to maintain to his power God's glory and to succor his afflicted natiō, as his brother Judas had done before him. And doing the same with a simple eye, according as he was bound, God prospered his doing, and he had good success

Therefore if they did well in demādinge succor, and he discharged his conscience in granting their request, why is it not also lawful for you to seek help of thē that be able and willing: and for them likewise to graūte help, to whom God hath lente it for that use especially?

But I know your answer: experience (say you) hath taught us the contrary. For if God had been pleased herein with. Syr Thomas Wyat that valiant Capitayne taking in hand the like enterprise: it should undoubtedly have had better success. But he being a man, and of God, of great estimation amongst all goodmen, was notwithstanding apprehended, condemned, and at the last (although he was promised his pardon) as a traitor beheaded. And besides him Sir Henry Isley knight, with many godely men for the same fact, hanged, and murdered. The like also ye will affir me of that Noble man Henry Lord Graye, Marques Dorset, and Duke of Suffolk: who only for the zeal that he had to promote God's glory, and the liberty of his country, prepared himself with that power he could make to the aid of the said Wyat, according to his promise. But being deceived, or rather betrayed by such as he trusted unto, was in the ende also apprehended, and with his brother the Lord Thomas Gray (a Gentleman of great courage, and towardness, likewise beheaded.

Althogh I mind not to stand long in the praise of these worthy mens facts, who moste cowardly were of many betrayed, which since perchance have felt some parte of worse misery: yet so much must I needs confess in their behalf, that none but papists, or traitors can justly accuse them of treason or disobedience. Of whō to be misdained or slandered, is in the eyes of the godly, no small commendation, and praise. For to pass over with silence the duke of Sulffolke (whose noble parētage and ernest love that he bare to the promoting of Christ's Gospel, and the wealth of his coūtry, is to all English men sufficiently known) what I beseech you moved Wyat that worthy knight to rise? Was it his poverty? Behold, he was a famous Gentleman of great lands and possessions, stowt and liberal in the service of his Prince, faithefull to his country, and merciful to the poor. Soght he ambitiously honor? Which of his enemies could herewith justly charge him? Did he this because he was of a troublesome and busy nature, which could not be under lawful government. His great wisdom, modesty, and gentle behavior at all times, and to all persons, did well declare the contrary: ever more being found a faithful Capitayne to his Prince in the field, and an obedient subject at home. What thē moved him to this dangerous enterprise? Verily, the zeal of God's truth and the pity that he had to his Country, for the miseries he saw to approach by the usurped power of ungodly Jezebel, and her merciless papists the sowldiars of Antichrist. If it be treasō to defend the Gospel and his Country from cruel strangers and enemies, thē was Wyat a traitor and rebel. but if this was his duty, and all others that professed Christ amongst you, then are all such traitors, as did deceive him: and such as toke not his parte also, whē time and occasiō by him was justly offered.

And though his enterprise had not such sucesse, as we would have wisshed: yet was it no worse then our cowardnesse, and unworthiness deserved. Which nether ought of any therefore to be condemned, nether should be any discouragemēt to others in the like. For some times we see the very servants of God to have evil success in their doings, according to mans judgment: and yet God is well pleased therewith. As the example of the Israelites, whereof we made mention before doth moste manifestly approve: at what time they armed them selves against the Benjamites, and that at the commandment of God, and yet were twice disconcfyted, losing the first time 22. thousand men: and the next day following 18. thousand: both times, consulting with the Lord, and following his commandment.

If thou wilt here pronounce according to the effect, behold, thou shalt prefer the vile and adulterous Benjamites to the servants of God: those which moste abominably abused the Levites wiffe, to them that with the zeal of God sought to have the transgression punished. Even so, say I of worthy Wyat: If you judge his fact according to the success in man's reason: then shall you prefarre to him all the false and flattering Counsellers, all wicked and blouddy Bishops, and all others that would be counted Nobles, which in very deed be traitors to God and his people. But Wyat, I dowte not, departed with praise the servant of God, where all these are left to perpetual shame and destruction without speedy repentance. O noble Wyat, thou art now with God, and those worthy men that died for that enterprise▪ Happy art thou, and they which are placed in your everlasting inheritance, and freed from the misery of such as were your enemies, in so just and lawful a cause: who live as yet patrons of idolatrers, of thieves and murderers, against whō thou and thine shall stand one day as judges to their cōdēnation.

For what can you Nobles or Coūsellers say for yourselves at that day, whē God shall call you to accompt (ye know not how sone) which have permitted Wyat, and with him the whole Church and common wealth of England to fall into the hands of God's enemies, and would not reskewe him, some of you having then in your hands sufficient power not only to have supported him and others which fear God according to duty and promise. but to have tamed the rāping lions, raginge bears, and raueninge wolves? Have ye not herein justly condemned yourselves as faint hearted cowardes and manifest traitors, not only to Wyat, but to God himself, to his poor oppressed servants, and to your own native and ruynous coūtry? But your ungodly fetches and wicked doings (whereof I am not all together ignorant) with your names, I do now purposlye omit: perchāce God in the mean season will change your minds, soft̄ your hard hearts, and call you to repentance. Otherwise doubt ye nothing, but God will minister either to me, or some other (or it belong) the like occasion to set forth your shame and nakedness to all posterity, as you moste worthily have deserved: who hithervnto have shown yourselves (in contemnyng so many and notable occasions offered by God's providence, as well since as in the days of Wyat) to be mē in whom is nether zeal to religion, nor love to your coūtry. And therefore I leauinge you to God's mercies, or fearful judgments, will speak a word or two by the way, to thē which will be called Gospellers, and yet have armed them selves against the Gospel drawing forth with them out of their country to maintain Philipps wars, and to please Jezebel (who seeketh by that means, to cut their throats craftily) their poor and ignorant tenātes and other soldiers without knowledge, whiles their brethren be burned at home and their country like to be wasted, spoiled, oppressed, possessed, and replenished with ungodly Spaniards. Is this the love that ye bear to the word of God? (ô ye Gospellers) have ye been so taught in the Gospel to be willful murderers of yourselves, and others abroad, rather then lawful defenders of God's people, and your country at home? Is God's cause become injust and not meet to be defended: and the cruel murder and shameful slaughter of Princes approved? This hath not the Gospel taught you, but chiefly in all your doings to seek the kingdom of God, next to love your neighbor as yourselves: and in no case to be murderers (as all you are) that either for pleasure of Princes, or hope of promotion, or gain of wages are become Capitayns, or soldiers in unlawful wars, especially in this case and dangerous time.

Then which of you all now for shame can accuse that zealous and godly man Wyat, whither ye be of the Nobles, Coūsellers, Lord's, knights, or of the common soldiers? I will make your own consciences judges in this matter, whither worthy Wyat or you should be takē for traitors? He, who in the fear of God and love towards his country sought to defend all, and to distroye none: or you, who seekinge the defense of none, labor to destroy all? He, who indeuered himself to withstand wicked Jezebel, and the only traitors of God's truth, and their coūtry, as Priests, Bishopps, and papists: or you that have been their maynteyners, with shildes and bucklers. He, who according to the word of God, sought with the danger of all his goods, lands, and life, to keep out strangers, which were comynge to rule over you, and to devour you: or you, which have been means with your lives, lands, and goods to bring them in, and to defend them? He, who would be openly known in his doings as he was in heart, their enemy: or you which hate them inwardly, and yet do what you may to show yourselves friends outwardly? But tell me your gains in the end. To conclude, he who did his endeavor among his contriemen at home to defend them, or you which helpinge your enemies abroad, labor to destroy your frȳdes and country at home?

Also you subjects and soldiers, which are gone with them to butcher yourselves and others without cause or conscience, contrary to the word of God, be you assured that before him you shall be condemned as rebels and disobedient persons, where as your godly brethren which in a just and lawful cause died with faithful Wyat, are allowed before God, and of all goodmen commended.

O London, London, thou that boasted thyself to be the Jerusalem of all England, wherein Christ chiefly was preached, and the truth of his Gospel best known, remember how thou forsookest that godly Capitayne, and what promise thou madest him. Thou (I say) which mightest have been an example and comfort to all the Cities, and Towns in England, and to have made the papists to tremble and quake for fear. God grant that for thy faint heart in that behalf, and shameful falling from God in murthering then and since so many of his servants and Prophets, thou be not left likewise destitute and desolate, not one stone left upon a nother, as happened to Ierusalē. Thou canst not herein defend thyself, which since hast been ready, and yet art to maintain wicked Jezebel in her tyranny at home, and in her ungodly & nedeles wars abroad with thy goods and body at her commandment, being thereby made an ayeder, helper, and furtherer of all her ungodly oppression and tyranny. And therefore must needs be partaker with her of the dreadful plagues and punishments, which God hath appointed for such impiety.

Wherefore to conclude this matter, if Wyats cause was just and lawful, as thou must needs confess: for if he were fautie in any point, it was chiefly in this, that he pretended rather the cause of his country, then of God's Religion, which always ought to be preferred, and without the which no Realm or nation may long cōtynewe in quietness: for thē God keepeth not watch over thē. If also he was betrayde of others, and sought not to betray any: if he purposed God's glory, and the defense of his countre: If the justness of the cause ought to try his doīges, and not the effect that followed, or the preuētīge of time, where unto he after a sort was inforsed: thē ought no person, whither he be a Ruler, or subject, Counselor, Noble, public or private to be discouraged, but rather encouraged by Wyats example. The people to seek and demand help of thē that are able, and they to grant thē succor willīgly: seeking by all means possible to restore Christ again, and his kingdom, with whom you have lost all godly liberty and quietness: and to expel Antichrist and all his adherents, by whom you are brought in this miserable slavery and bondage, both of bodies and souls.

And though it succeed not the first or seconde time, no more then did the enterprise of Wyat, or of the Israelites: yet when God shall see your zeal and diligence, to be applied only in seekinge to maintain his kingdom, and the glory thereof: he will help no dowte at lenghe to confound all his enemies, as he did the third time confort the Israelites to the utter destructiō of the adulterous Beniamits. We must now look for no revelations from the heavens to teache us our duty, it being so plainly set before our eyes in his word. And if in this case considerately begone in the fear of God, it should happen any of you to perish, consider you perish but in the flesh to live with God: leaving in the mean time an example behind you, that you lived in his fear and sought his glory according to your duty.

CHAP. XV.

T O the people of Israel, whom God from among all nations chose to be his peculiar people, he did not only give his Laws, ordinances and statutes: but also instituted all kind of officiers to see the same Laws put in execution. And besides this, appointed such as might be leaders and defenders of them in time of war against their enimes, and such as should maintain their right at home in time of peace: as were their judges and princes appointed over every Tribe, besides their king and chief governor, to whom it was lawful for the people and for every Tribe to resort in time of danger, to ask counsele and desier help, who were likewise bound to hear their cause, and support them, whither it were by counselle or bodily travel.

In like manner God hath no less mercifully delte with you in England, not only giving unto you his Laws and holy word, with far greater light and plainer declaration of his will and pleasure then ever was published to the Israelites: but also hath furnished you with all sortes of Magistrates, officers, and governors necessary for the accomplishment, or rather execution of the same. To whom it ought to be no less lawful for you to resort for comfort in your necessity, then it was to the Israelites, and they as much bownd to hear you. For this cause have you Mayres, Shiriffs, and Aldermen in Cities, Counstables and Bailiffs in Towns, knights and Justices, in Shires and countries. To these ought the people to have concourse in necessity, who should be their refuge and aid in all trouble and adversity.

But if all these be so shamfully corrupted, and so myndles of their charge and office, that nether the Citezens can be comforted, nor suckered by their Mayres, Sheriffs, and Alder men: nether the poor Townsmen and Tennants by their Justices and Landelordes, but all given over as it were to Satan, and to serve the lusts of their chief Rulers, care not whether the poor people sink or swyme, so it be well with them (though it be a thing impossible that the people can be distroyed and they escape danger, or that their neighbors house cā be consumed with fire, and theirs remain untouched) If all I say, in whō the people should loke for comfort, were all together declyned from God (as in deed they appear to be at this present time in England, without all fear of his Majesty or pity upon their brethren) and also, if the least and weakest parte of the people in all places feared God, and all outward means of help utterly taken from them, nether being able to find remedy amongst them selves, nether cā see how to be supported of others: thē assure yourselves (dear brethren and servants of God) there can be no better counsel, nor more comfortable or present remedy (which you shall prove true, if God grant you his Spirit and grace to follow it) then in contynual and daily invocation of his Name, to rest wholly and only upon him, make him your shilde, buckeler and refuge, who hath so promised to be to all them that are oppressed and depend upon him: to do nothing commanded against God and your conscience, preferring at all times (as you have learned before) the will of God, to the will, punishments, and tyranny of Princes: saying, and answeringe to all manner of persons: This hath God commanded, this must we do. That hath God forbid̄, that will we not do if you will rob us and spoil us for doing the Lord's will, to the Lord must you make answer, and not to us: for his goods they are, and not ours. If ye will imprisone us, behold, ye are oppressors. If ye will hange us or burn us, behold ye are murderers of them which fear the Lord, and are created to the Image of God: for whose contempt ye shall be straytly punished. And for our parte, if you take from us this vile and corruptible lyffe, we are assured the Lord will give it us again with joy, and immortality both of body and soul.

If God give you grace to make this or the like answer, and strength to contemn their tyranny, you may be certain and sure to find unspeakable comfort and quietness of conscience, in the mydle of your danger and greatest rage of Satan. And thus boldly confessinge Christ your Savior before men (as by the example of thousands of your brethren before your faces God doth mercifully encourage you) you may with all hope and patience wait for the joyful confession of Christ again before his Father and Angels in heaven, that you are his obediente and dearly beloved servants, being also assured of this, that if it be the will of God to have you any longer to remain in this miserable world, that then his providence is so careful over you, and present with you, that no man or power can take your life from you, nether touche your body any further then your Lord and God will permit them. Which nether shall be augmented for your plain confession, nor yet diminished for keepinge of silence. For nothing cometh to the servants of God by hap or chance, whose hears of their heads are numbered. Wherof if you be so assured as you ought to be, there can be nothing that should make you to shrink from the Lord. If they do cast you in prisō with Joseph, the Lord will deliver you: if they cast you to wild beasts and lions, as they did Daniel, you shall be preserved: if in to the sea with Jonah, ye shall not be drowned: or in to the durtie dongeon with Jeremiah, you shall be delivered: either in to the fyrye furnace withe Sidrach, Misach, and Abednago, yet shall you not be consumed. Contrarie wise, if it be his good pleasure that you shall glorify his holy Name in your death, what great thing have you lost? Changing death for life, misery for felicity, continual vexation and trouble, for perpetual rest and quietness: chosinge rather to die with shame of the world being the servants of God, then to live amongst men in honor being the servants of Satan, and condemned of God. Otherwise, if you give place to the wickedness of men to escape their malice and bodily dangers, you show yourselves therein to fear man more then the mighty and dreadful God: him that hath but power of your body, and that at God's appoyntement, then God himself, who hath power, after he hath destroyed the body, to cast both bodies and souls in to hell fire, there to remain everlastingly in torments unspeakable.

And moreover that which you loke to obtain by these shameful shiefts, you shall besure to lose with gryef and trouble of Conscience. For this saying of our Master being true and certain, That they which seek to save their life (meaning by any worldly reason or policy) shall lose it: what shall be their gains at lengh, when by dissimulation and yielding to popish blasphemy, they dishonor the Majesty of God to inioye this short, miserable and mortal lyffe: to be caste from the favor of God, and company of his heavenly Angels, to inioye for a short time their goods and possessions among their fleshly and carnal friends: when as their conscience within shall be deeply wounded withe hellike torments? when gods curse and indignation hangeth continually over the heads of such, ready to be poured down upon them? when they shall find no comfort, but utter dispayer with Judas, which for this worldly riches (as he did) have sold their Master: sekinge either to hange them selves with Judas, to murder them selves with Frances Spera, to drown them selves with Justice Hales, either else to fall in to a raginge madness with Justice Morgen? What comfort had Judas then by his money received for betraynge his Master? Was he not shortly after compelled to cast it from him with this pitiful voice: I have sinned in betraying innocent blood? Coulde any of these forenamed persons, after they had committed the like treason to our Savior Jesus Christ find anymore comfort in their friends, from whom they were so loath to depart? Or anymore pleasure in their possessions, or assurance in their treasures? Behold, they had all moste miserable lives for the time, and shameful ends.

Then dear brethren in Christ, what other reward can any of you loke for, commytting the like offenses? Have you anymore assurance of God's mercies then they had? Woulde not Christ spare his own Apostle Judas, and yet will pardon you? Did not judge Hales appearingly profess the Gospel a longe space, and was greatly commended for a godly man amongst the Godly? And yet after by the importunate perswations of the pestilent papists denying his Master, sustained this horrible judgment, that he and such like might be a perpetual example for you and all men to fear the like or worse punishment.

You see therefore how there is no trust but in God, no comfort but in Christ, no assurance but in his promise, by whose obedience only you shall avoid all danger. And whatsoever you lose in this world and suffer for his Name, it shall be here recompensed with double according to his promise, and in the world to come with life everlasting: which is to find your life, when ye are willing to lay it down at his commandment.

I am not ignorant how unnatural a thing it is, and contrary to the flesh, willingly to sustain such cruel death, as the adversaries have appointed to all the children of God, myndinge constantly to stand by their profession: which to the spirit notwithstanding is easy and joyful. For though the flesh be frail, the spirit is prompte and ready. Wherof (praised be the name of God) you have had notable experience in many of your brethren very martyrs of Christ, who with joy patiently and tryumphinghe, have suffed and drunk with thurste of that bitter cup which nature so much abhorreth: wonderfully strēgthned no dowte by the secret inspiration of God's holy Spirit. So that there ought to be none amongst you so feeble, weak or timorous, whom the wonderful examples of God's present power and singular favor in those persons, should not encourage, bolden, and fortify, to show the like constancy in the same cause and profession.

Neuertheles, great cause we have thankfully to consider the inspeakable mercy of God in Christ, which hath farther respect to our infirmity, that when we have not that boldness of spirit to stand to the death, as we see others, yet giving so much to our weakness, he hath provided a present remedy, that being persecuted in one place, we have liberty to flee in to a nother: where we cannot be in our own coūtry with a safe conscience (except we would make opon profession of our religion, which is every man's duty, and so be brought to offer up our lives in sacrifice to God in testimony that we are his:) he hath mollyfied and prepared the hearts of stranges to receue us with all pity and gladness, where you may be also not only delivered from the fear of death and the papistical tyranny practiced without all measure in that coūtry: but with great freedom of conscience hear the word of God continually preached, and the Sacraments of our Savior Christ purely and duly ministered, without all dregs of popery, or superstition of man's invention: to the intent you being with others refresshed for a space, and more strongly fortified, may be also with others more willing and ready to lay down your lives at God's appointment. For that is the chiefest grace of God, and greatest perfection, to fight even to the blood under Christ's banner, and with him to give our lives.

But if you will thus flee (well-beloved in the Lord) you must not chose unto yourselves places according as you fantasy, as many of us which have left our country have donne: some dwelling in papistical places amongst the enemies of God in the myddle of impiety: in France, as in Paris, Orliance, and Rone: and some in Italy, as in Rome, Vaenice, and Padua. Which persons in fleeing from their Queen, run to the Pope: fearing the danger of their bodies, seek where they may poison their souls: thinking by this means to be less suspected of Jezebel, show them selves afraid and ashamed of the Gospel, which in times paste they have stowtly professed. And lest they should be thoght favorers of Christ, have purposely ridden by the Churches, and Congregations of his servants their bretheren, nether minded to comfort others there, nor to be comforted them selves. Wherein they have shown the coldenesse of their zeal toward religion, and given no small occasion of slander to the word of God, which they seemed to profess. For being returned again into their Country, they either become Idolaters with the papists to please the Queen, and keep their possessions, or else dissemblers with the rest of counterfete Christians: but to their own condemnation at length, except the Lord grant unto them speedy repentance. For who so are ashamed of Christ, and his Gospel, thus denying him before mē: them hath he promised to deny, and be a shamed of before his Father, and Angels, in heaven. This manner of fleeinge then is ungodly, and (as you hear) dangerous: and therefore not lawful for you therein to follow their example.

Nether is it enough to keep you out of the dominions of Antichrist, and to place yourselves in corners where you may be quiet, and at ease, and not burdened withe the chardges of the poor, thinking it sufficient if you have a little exercise in your houses in reading a chapiter or two of the Scriptures, and then will be counted zealous persons and great gospellers. No brethren and sisters, this is not the way to show yourselves manfull soldiers of Christ, except you resort where his banner is displayed, and his standarde set up: where the assemble of your brethren is, and his word openly preached, and Sacraments faithfully ministered. For otherwise, what may a man judge, but that such either disdain the compagnie of their poor brethren, whom they ought by all means to help and comfort, according to that power that God hath given them for that ende only, and not for their own ease: or else that they have not that zeal to the house of God, the assemble of his servants, and to the spiritual gifts and graces (which God hath promised to pour upon the diligent hearers of his word) as was in David: which desired being a king, rather to be a door-keeper in the house of God, then to dwell in the tents of the ungodly: lamenting nothing so much the injuries done unto him by his son Absalom (which were not small) as that he was depryued from the comfortable exercises in the Tabernacle of the Lord, which then was in Zion. Nether doth there appear in such persons that greedy desier (whereof Isaiah maketh mention) which ought to be in the professers of the Gospel, who never would cease or rest, till they should clime up to the Lord's Hill: meaning the Church of Christ, saying one to a nother: Let us ascend up to the Hill of the Lord, to the house of the God of Jacob, and he will teache us his ways, and we shall walk in his foot steppes. For the Law shall come forth of Zion, and the word of the Lord from Jerusalem. Which zeal the Prophet doth not mention in vain, but to show what a thurst and ernest desier should be in the true Christians, and how the same appeareth in seekinge and resortinge to those places, where it is set forth in greatest abundance and perfection, as was after Christ's ascension in Jerusalem. And as that zeal shown them to be of Christ, by the like must we be judged Christians also, that if we flee for Christ, the places where unto we flee may bear witness for what cause we are fled.

Nether is yt a sufficient excuse which many aleadge, that they believe to be saved by Christ, that they have sufficient knowledge of their duty, and the rest, they can supply by their own diligence. Whose faith is not so much (I dare say) but they have need to defier with the Apostles, Lord increase our faith. And if they will so confess, why do they forsake the chiefest means that God hath ordained, which is the open Congregations of his people, where his word, the fountain of faith, is moste purely preached, and where the Godly examples of others may be a sharper spurr to prick them forward. And as for the knowledge and diligence of such, may be no buckler to defend their doings. For if they have those gifts whereof they boast, where may they bestow them better then in the Church of God? Except they will say, they are borne to them selves, and have the gifts of God which he would have common to others, applied to their own private fantasie, which is to lap them up in a clowte, and not to put them forth to the vantage of the owner, as did the unprofitable servant: and as all they do, to whom God hath given either learning, counsel, or worldly substance, which either for the strēght of Cities, pleasantness of air, traffic or marchādise, or for any other wordly respect or polity, do absent thē selves frō the Congregatiō and company of their poor brethren, where Christ hath advanced his standarde, and blown his troumpet, as is afore said.

If God then give you not strength-at the first to stand in his profession to the death, nor that you cannot be quiet in conscience, abiding in your coūtry: you see how his mercy hath given you liberty to flee, and what places he hath appointed for you to flee unto, that is, were ye may do good to yourselves and others, where ye may be free from superstition and idolatry, where your faith may be increased rather then diminished, and yourselves strengthened, confirmed, and more strongly armed.

But if you in taryinge will nether stand manfully to Christ your Master, but betray him with the Papists in doing as they do, nor yet with thanks use this remedy that God hath granted to our infirmity, to resort to his Churches godly instituted: what answer shall you be able to make to his Majesty when he shall call for account of your doings? How shall you avoid his wrathful indignation, now ready to be poured upon his enemies? Assure yourself, they shall be taken in there sin: and you also as God doth find you. If in the tents of his enemies, doing as they do under their standerde, to be stryken with them, and also to perish. For in taking part with their impiety, you must be partakers of their cup likewise. Nether is this any new or hard doctrine that may exceed your capacity, but may rather be termed your a. b. c. & first principles, where in none ought to be ignorant. That is if we will be Christ's scholars, we most learn to bear his cross, & to follow him: not to cast it ofe our shulders with the enemies, and run from him. It is the same lesson which of children we learned in the Lord's prayer, that the Name of God the Father may be sanctified: His kingdom come: His will be dōne. Mark it brethren, that your daily prayer turn not to your everlasting confusion. For if you daily pray, that by you his Name may be sanctified, that is, that he may be worthily honored for his majesty and wonderful power, reverenced for his mercy and infinite wisdom, feared for his justice, and just judgments: and yet for fear of the ungodly, do blaspheme his Name by dissimulatiō and outward idolatry, are ye not herein judges of your own condemnation? Prayng that his Name may be honored with your lips, and blaspheme him in your deeds? When you pray that his kingdom may come, and yet you yourselves do build and establish the kingdom of Satan? Whē you desier that his will may be donne, and contrary thereunto, study to maintain and accomplish the will of Satan and his members?

Wherefore be no more disceaued in so plain a matter. If the Lord be God, follow him: if Baal be God, go after him. Playe no more the hypocrites, pray not with your lips only, but express the same in your works. Subiecte yourselves whollye to God: for he hath redeemed you. Honor him alone: for you are his people. Let not the example of any lead you in to error: for men are but mortal. Truste in the Lord: for he is a sure rock. Beware of his judgments: for they are terrible. Trust not to your own shifts: for they will disceaue you. Mark the end of others, and in time be warned. These lessons are hard to the flesh, but easy to the spirit. The way of the Lord is a strayte path, but most faithefull, sure, and comfortable. In this way have you also promised to walk with Christ: and for the same cause do you bear his Name, that you should forsake the world and the flesh, to yield unto him all honor and obedience, before the face of men in earth, that he may bestow upon you the glory of his Father which is in heaven. To whom with the Son, and holy Ghost be everlasting praise, honor and glory for euemore. Amen. From Geneva, this first of January. M. D.LVIII.

WILLIAM KETHE TO the Reader.

Imprinted at Geneva by John Crespin. the first of January. Anno. D. M.D.LVIII.