History of the Reformation of the Church of Scotland, Text 1

History of the Reformation of the Church of Scotland · Text 1

p. 1THE APPELLATION OF IOHN KNOX, From the cruell and most unjust Sentence pronounced against him, by the false Bishops and Clergie of Scotland: With his Supplication and Exhortation to the Nobility, States, and Communalty of the same Realme.

To the Nobility and States of SCOTLAND: JOHN KNOX wisheth Grace, Mercy and Peace, from God the Father of our Lord Iesus Christ, with the Spirit of righteous Iudgement.

IT is not onelyonly the love of this Temporall life (Right Honourable) neither yet the fear of Corporal death, that moveth me at this present to expose unto you the injuries done against me; and to crave of you, as of lawfull Powers by God appointed, redresse of the same; But partly it proceedeth from that reverence which every man oweth to Gods Eeternall Truth: And partly, from a love which I bear to your Salvation, and to the Salvation of my Brethren abused in that Realme, by such as have no fear of God before their eyes. It hath pleased God of his infinite mercy, not onelyonly to illuminate the eyes of my minde, and so to touch my dull heart, that cleerly I see, and by his grace unfainedly believe, That there is no other name given to men under the heaven in which Salvation consisteth, p. 2save the Name of JESUS alone, Who by that Sacrifice which he did once offer upon the Crosse, hath sanctified for ever all those that shall inherite the Kingdom promised: Heb. 10.Heb 10But also it hath pleased him of his superaboundant grace, to make and appoint me, most wretched of many thousands, a Witnesse, Minister and Preacher of the same Doctrine; the sum whereof, I did not spare to communicate with my Brethren, being with them in the Realme of Scotland, 1 Cor. 3. Mat. 25.1 Cor 3Matt 25in the yeer 1556, because I know my self to be a Steward, and that accounts of the Talent committed to my charge, shall be required of me by him, who will admit no vain excuse which fearfull men pretend: I did therefore (as God his minister) during the time I was conversant with them (God is record and witnesse) truely and sincerely, according to the gift granted unto me, divide the Word of Salvation, teaching all men to hate sin, which before God was and is so odious, that none other Sacrifice would satisfie his Justice, except the death of his onelyonly Son; and to magnifie the mercies of our heavenly Father, who did not spare the substance of his own glory, but did give him to the world, to suffer the ignominious and cruell death of the Crosse,John 3. Rom 58. 2 Cor. 5.John 32 Cor 5 by that means to reconcile his chosen children to himself: teaching further, what is the duty of such as do believe themselves purged by such a Price, from their former filthinesse; to wit,Rom. 6. Ephes. 4.5.Rom 6Eph 4:5 That they are bound to walk in the newnesse of life, fighting against the lusts of the flesh, and studying at all times to glorifie God by such good works as he hath prepared his people to walk in.Ephes. 2.Eph 2

In Doctrine I did further affirm (so taught by my Master Christ Jesus) That whosoever denieth him,Matth. 10.Matt 10 yea, or is ashamed of him before this wicked Generation, him shall Christ Jesus deny, and of him shall he be ashamed, when he shall appear in his Majesty: And therefore I feared not to affirm, That of necessity it is, that such as hope for life everlasting, avoid all Superstition,Vain Religion, or Idolatry. vain Religion and Idolatry: Vain Religion and Idolatry, I call whatsoever is done in Gods Service or Honour, without the expresse Commandment of his own Word.

This Doctrine I did believe to be so conformable to Gods holy Scriptures, that I thought no creature could have been so impudent, as to have condemned any Point or Article of the same: Yet neverthelesse me, as an heretick, and this Doctrine, as hereticall, have your false Bishops and ungodly Clergie condemned,A Sentence pronounced. pronouncing against me a Sentence of death; in testification whereof, they have burned a Picture. From which false and cruell Sentence, and from all judgement of that wicked Generation, I make it known unto your Honours,Appellation from the same. That I appeal to a Lawfull and Generall Councell, to such, I mean, as the most ancient Laws and Cannons do approve, to be holden by such, as whose manifest impiety is not to be reformed in the same:The request of Iohn Knox. Most humbly requiring of your Honours, That as God hath appointed you Princes in that People, and by reason thereof, requireth of your hands the defence of Innocents troubled in your Dominion, in the mean time, and till the controversies that this day be in Religion, be lawfully decided, ye receive me, and such others as most unjustly by those cruell Beasts are persecuted, in your defence and Protection.

Your Honours are not ignorant, That it is not I alone, who doth p. 3sustain this Cause against the pestilent Generation of Papists, but that the most part of Germany, the Countrey of Helvetia, the King of Denmarke, the Nobility of Polonia, The Petition of Protestants.together with many other Cities and Churches Reformed, appeal from the Tyrannie of that Antichrist, and most earnestly call for a Lawfull and Generall Councell, wherein may all Controversies in Religion be decided, by the Authority of Gods most sacred Word.

And unto this same, as said is, do I appeal yet once again, requiring of your Honours to hold my simple and plain Appellation of no lesse value nor effect, then if it had been made with greater circumstance, solemnity, and ceremony; and that you receive me calling unto you, as to the Powers of God ordained, in your protection and defence, against the rage of Tyrants; not to maintain me in any iniquity, errour, or false opinion, but to let me have such equity, as God by his Word, ancient Laws and Determinations of most godly Councells, grant to men accused or infamed.

The Word of God wills, That no man shall die, except he be found criminall and worthy of death for offence committed, of which he must be manifestly convinced by two or three witnesses.Deut. 17.Deut 17 Ancient Law do permit just defences to snch as be accused (be their crimes never so horrible.) And godly Councells wills, That neither Bishop nor person Ecclesiasticall whatsoever, accused of any crime, shall sit in Judgement, Consultation, or Councell, where the cause of such men as do accuse them is to be tried.

These things require I of your Honours to be granted unto me, to wit; That the Doctrine which our adversaries condemn for heresie,The P…tition of Iohn Knox. may be tried by the simple and plain Word of God; That just Defences be admitted to us that sustain the Battell against this pestilent Generation of Antichrist; And that they be removed from judgement in our Cause, seeing that our accusation is not intended against any one particular person, but against that whole kingdom, which we doubt not to prove to be a power usurped against God,Note well. against his Commandment, and against the Ordinance of Christ Jesus established in his Church by his chief Apostles; Yea, we doubt not to prove the kingdom of the Pope, to be the kingdom and power of Antichrist. And therefore, my Lords, I cannot cease in the Name of Christ Jesus, to require of you, That the matter may come to examination, and that ye the States of the Realme, by your Authority, compell such as will be called Bishops, not onelyonly to desist from their cruell murthering of such as do study to promote Gods glory, in detecting and disclosing the damnable impiety of that Man of Sin the Romane Antichrist; but also that ye compell them to answer to such crimes as shall be laid to their charge, for not righteously instructing the Flock committed to their cares.

But here I know two things shall be doubted:Answer: 1. To Objections. The former, Whether that my Appellation is lawfull, and to be admitted, seeing that I am condemned as an heretick: And secondly, Whether your Honours are bound to defend such as call for your support in that case, seeing that your Bishops (who in matters of Religion claim all Authority to appertain to them) have by their sentence already condemned me.

The one and the other I nothing doubt most cleerly to prove: First, p. 4That my Appellation is most lawfull and just: And secondly, That your Honours cannot refuse to defend me thus calling for your ayd; for in refusing, ye declare your selves rebellious to God, maintainers of murtherers, and shedders of innocent blood.Note.

The Appellation is just and lawfull.How just cause I have by the Civill Law (as for their Canon, it is accursed of God) to appeal from their unjust sentence, my purpose is not to make long discourse; OnelyOnly I will touch the points which all men confesse to be the just causes of Appellation: first, Lawfully could I not be summoned by them, being for that time absent from their Jurisdiction, charged with the Preaching of Christs Evangell in a free City, not subject to their Tyranny.

Secondly, To me was no intimation made of their summons, but so secret was their surmised malice, that the Copie of summons being required, was denyed.

Thirdly, To the Realme of Scotland could I have had no free nor sure accesse, being before compelled to quit the same by their unjust Tyranny.

And lastly, To me they neither could nor can be competent and indifferent Judges, for that, before any summons were raised against me, I had accused them by Letters published to the Queen Dowager, and had intended against them all crimes, offering my self, with hazard of life, to prove the same, for the which they are not onelyonly unworthy of Ecclesiasticall Authority, but also of any sufferance within a Common-wealth professing Christ. This my accusation preceding their summons, neither by the Law of God, neither yet by the law of man, can they be to me competent Judges, till place be granted unto me openly to prove my accusation intended against them, and they be compelled to make answer, as criminalls: For I will plainly prove, That not onelyonly Bishops, but also Popes, have been removed from all Authority, and pronouncing of judgment, till they have purged themselves of accusations laid against them. Yea, further I will prove, That Bishops and Popes have most justly been deprived from all Honours and administration, for smaller crimes then I have to charge the whole rabble of your Bishops.

Gods Messengers may appeal from unjust sentences, and Civill powers are bound to admit them.But because this is not my chief ground, I will stand content for this present to shew, That it is lawfull to Gods Prophets, and to Preachers of Christ Jesus, to appeal from the sentence and judgement of the visible Church, to the knowledge of the Temporall Magistrate, who by Gods Law is bound to hear their causes, and to defend them from Tyranny.

The Prophet Ieremy was commanded by God to stand in the court of the House of the Lord,Jer. 26.Jer 26 and to preach this Sermon, in effect; That Ierusalem should be destroyed, and be exposed in opprobrie to all Nations of the earth; And that also that famous Temple of God should be made desolate, like unto Sylo, because the Priests, the Prophets, and the people, did not walk in the Law which God hath proposed unto them, neither would they obey the voyces of the Prophets whom God sent to call them to repentance.

For this Sermon, was Ieremy apprehended, and a sentence of death pronounced against him, and that by the Priests, by the Prophets, and by the People: which things being bruted in the ears of the Princes of Iuda, p. 5they passed up from the Kings House, to the Temple of the Lord, and sate downe in Judgement for further knowledge of the cause: But the Priests and Prophets continued in their cruell sentence which before they had pronounced, saying, This man is worthy of death; for he hath prophesied against this City, as your ears have heard. But Ieremy, so moved by the holy Ghost, began his defence against that their tyrannous sentence, in these words; The Lord (saith he) hath sent me to prophesie against this House, and against this City, Advert.all the words which you have read. Now therefore make good your wayes, and hear the voyce of the Lord your God, and then shall he repent of the evil which he hath spoken against you. And as for me, behold, I am in your hands (so doth he speak to the Princes) do to me as you think good and right: Neverthelesse, know you this most assuredly, That if ye murther or slay me, ye shall make your selves, this City, and the inhabitants of the same, criminall and guilty of innocent blood; for of a truth the Lord hath sent me to speak in your ears all these words.

Then the Princes and the people (saith the Text) said, The Princes did absolve the Prophet, whom the Priests had condemned.This man is not worthy of death, for he hath spoken to us in the Name of the Lord our God. And so, after some contention, was the Prophet delivered from that danger. This fact and history manifestly proveth whatsoever before I have affirmed; to wit, That it is lawfull for the servants of God to call for the help of the Civill Magistrate, against the sentence of death, if it be unjust, by whomsoever it is pronounced; And also that the Civill Sword hath power to represse the fury of the Priests, and to absolve whom they have condemned: For the Prophet of God was condemned by those, who then onelyonly in earth were known to be the visible Church; to wit, the Priests and Prophets who were in Ierusalem, Deut. 17.Deut 17the successors of Aaron, to whom was given a charge to speak to the people in the Name of God, and a Precept given to the people to hear the Law from their mouthes; to the which if any should be rebellious or inobedient, he should die the death without mercy. These men, I say, thus authorized by God, first did excommunicate Ieremy, for that he did Preach otherwise then did the common sort of Prophets in Ierusalem: And last, apprehended him, as you have heard, pronouncing against him this sentence afore-written; from the which neverthelesse the Prophet appealed, that is, Sought helpe and defence against the same, and that most earnestly did he crave of the Princes: For albeit he saith, I am in your hands, do with me as ye think righteous, he doth not contemne or neglect his life, as though he regarded not what should become of him, but in those his words most vehemently did he admonish the Princes and Rulers of the people, giving them to understand what God should require of them;The meaning of these words, I am in your hands, &c. as if he should say, Ye Princes of Iuda, and Rulers of the people, to whom appertaineth indifferently to judge betwixt party and party, to justifie the just man, and to condemne the malefactor,Deut 17. Jerem 1. Deut 1 10.Deut 17Jer 1Deut 1:10 you have heard a sentence of death pronounced against me, by those whose lips ought not to speak deceit, because they are sanctified and appointed by God himself, to speak his Law, and to pronounce judgement with equity; but as they have left the living God, and have taught the people vanity, so are they become mortall enemies to all Gods true servants, of whom I am one, rebuking their iniquity, apostasie and p. 6defection from God, which is the onelyonly cause they seek my life. But a thing most contrary to all equity, law and justice it is, that I, a man sent of God, to call them, his people, and you again to the true service of God, from the which you are all declined, shall suffer the death, because that my enemies do so pronounce sentence. I stand in your presence, whom God hath made Princes, your power is above their Tyranny, before you do I expose my cause, I am in your hands, and cannot resist to suffer what ye think just: But lest that my lenity and patience should either make you negligent in the defence of me in my just cause, appealing to your judgement, either yet encourage my enemies in seeking my blood, this one thing I dare not conceal, That if you murther me (which thing ye do, if ye defend me not) ye make not onelyonly my enemies guilty of my blood, but also your selves, and this whole City. By these words, I say, it is evident, That the Prophet of God, being condemned by the Priests, and by the Prophets of the visible Church, did seek ayd, support and defence at the Princes and temporall Magistrates, threatning his blood to be required at their hands, if they, by their Authority, did not defend him from the fury of his enemies; alleadging also just causes of his Appellation, and why he ought to have been defended; to wit, That he was sent of God to rebuke their vices and defection from God; That he taught no Doctrine which God before had not pronounced in his Law;The causes of his Appellation, and why he ought to have been defended. That he desired their conversion to God, continually calling upon them to walke in the wayes which God had approved; and therefore doth he boldly crave of the Princes, as of Gods Lievtenants, to be defended from the blinde rage and tyranny of the Priests, notwithstanding that they claimed to themselves Authority to judge all matters of Religion. And the same did he when he was cast in prison, and thereafter was brought to the presence of King Zedechias. After, I say, he had defended his innocency, affirming, That he neither had offended against the King, against his servants, nor against the people, at last he made intercession to the King for his life,Jerem. 38.Jer 38 saying, But now, my Lord the King, take heed, I beseech thee, let my prayer fall into thy presence, command me not to be carried again into the house of Jonathan the Scribe, that I die not there.

And the Text witnesseth, That the King commanded the place of his imprisonment to be changed. Whereof it is evident, That the Prophet did ofter then once seek help at the Civill power; and that first the Princes, and thereafter the King did acknowledge, That it appertained to their Office to deliver him from the unjust sentence which was pronounced against him. If any man think that Ieremy did not appeal, because he onelyonly declared the wrong done unto him, and did but crave defence according to his innocency, let the same man understand, That none otherwise do I appeal from that false and cruell sentence which your Bishops pronounced against me;Just cause of Appellation. Neither yet can there be any just cause of Appellation, but innocency, or suspition to be hurt, whether it be by ignorance of a Judge, or by malice and corruption of those, who under the title of Justice, do exercise Tyranny. If I were a thief, murtherer, blasphemer, open adulterer, or any offender whom Gods Word commandeth to suffer for a crime committed, my Appellation were vain, and to p. 7be rejected: But I being innocent, yea, the Doctrine which your Bishops have condemned in me being Gods Eternall Verity, have no lesse liberty to crave your defence against that cruelty, then had the Prophet Ieremy to seek ayd of the Princes and King of Iuda. But this shall more plainly appear in the fact of Saint Paul, who after that he was apprehended in Ierusalem, Act. 22, 23, 24, & 25.Acts 22:23Acts 22:24Acts 22:25did first claim the liberty of the Romane Citizens, for avoyding torment, when the Captain would have examined him by questions: Thereafter in the Councell, where no righteous judgement was to be hoped for, he affirmed that he was a Pharisee, and that he was accused of the Resurrection of the dead, and last, in the presence of Festus, he appealed from all knowledge and judgement of the Priests at Ierusalem, to the Emperour: Of which last Point, because it doth chiefly appertain to this my cause, I will somewhat speak.

After that Paul had divers times been accused, as in the Acts of the Apostles is manifest, at the last the chief Priests and their faction came to Cesarea, with Festus the President, who presented uuto them Paul in Judgement, whom they accused of horrible crimes, which neverthelesse they could not prove, the Apostle maintaining, That he had offended neither against the Law, neither against the Temple, neither yet against the Emperour.

But Festus willing to gratifie the Iews, said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things in my presence? Act. 25.Acts 25But Paul said, I stand at the Iustice Seat of the Emperour, where it behoveth me to be judged; I have done no wrong to the Iews, as thou better knowest: If I have done any thing unjustly, or yet committed crime worthy of death, I refuse not to die: But if there be nothing of these things true whereof they accuse me, no man may give me to them: I appeal to Caesar. It may appear at the first sight, That Paul did great injury to Festus the Judge, and to the whole Order of the Priesthood, who did hope greater equity in a cruell tyrant, then in all that Session, and learned company: which thing, no doubt, Festus did understand pronouncing these words, Hast thou appealed to Caesar? Thou shalt go to Caesar. As if he would say, I, as a man willing to understand the truth, before I pronounce sentence, have required of thee to go to Ierusalem, where the learned of thine own Nation may hear thy Cause, and discern in the same. The controversie standeth in matters of Religion; thou art accused as an apostate from the Law, as a violator of the Temple, and a transgressor of the Traditions of their Fathers; in which matters I am ignorant, and therefore desire information by those that be learned in the same Religion whereof the question is▪ and yet dost thou refuse so many godly Fathers to hear thy cause, and dost appeal to the Emperor, preferring him to all our judgments, of no purpose, belike, but to delay time. Thus, I say, it might have appeared that Paul did not onelyonly injury to the Judge and to the Priests, but also that his cause was greatly to be suspected, partly for that he did refuse the judgement of those that had most knowledge (as all men supposed) of Gods Will and Religion; and partly, because he appealed to the Emperour, who then was at Rome, far absent from Ierusalem, a man ignorant of God, and enemy to all vertue. But the Apostle considering the nature of his enemies, and what things they had intended against him, even from p. 8the first day he began freely to speak in the Name of Christ, did not fear to appeal from them, and from the Judge that would have gratified them. They had professed themselves plain enemies to Christ Jesus,Why Paul would admit none of the Leuiticall order to judge in his cause. and to his blessed Evangell, and sought the death of Paul, yea, even by factions and treasonable conspiracy, and therefore by no means would he admit them either as Judges in his cause, or auditors of the same, as Festus required; But grounding himself upon strong reasons, to wit, That he had not offended the Jews, neither against the Law, but that he was innocent, therefore that no Judge ought to give him into the hands of his enemies: grounding, I say, his Appellation upon these reasons, he neither regarded the displeasure of Festus, Upon what reasons the Appellation of Paul was grounded.neither yet the brute of the ignorant multitude, but boldly did appeal from all cognoscance of them, to the judgement of the Emperour, as said is. By these two examples, I doubt not but your Honours do understand, That it is lawfull to the servants of God, oppressed by tyrannts, to seek remedy against the same, be it by appellation from their sentence, or by imploring the help of Civill Magistrates: For what God hath approved in Ieremy and Paul, he can condemne in none that are so dealt withall. I might alleadge some History of the primitive Church serving to the same purpose; as of Ambrose and Athanasius, of whom, the one would not be judged but at Millan, where that his Doctrine was heard of all his Church, and received and approved by many: And the other would in no wise give place to those Councells, where he knew that men conspiring against the Truth of God, should sit in Judgement and Consultation: But because the Scriptures of God are my onelyonly foundation and assurance in all matters of weight and importance, I have thought the two former testimonies sufficient, as well to approve my Appellation reasonable and just, as to declare to your Honours, That with safe conscience ye cannot refuse to admit the same. If any think it arrogancy or foolishnesse in me to compare my self with Ieremy and Paul, let the same man understand,The cause is to be regarded, and not the persons. That as God is immutable, so is the Verity of his glorious Evangell of equall dignity, whensoever it is impugned, be the members suffering never so weak. What I think touching mine owne person, God will reveal, when the secrets of all hearts shall be disclosed: and such as with whom I have been conversant, can witnesse what arrogancy or pride they espie in me. But touching the Doctrine and cause which that adulterous and pestilent Generation of Antichrists servants (who will be called Bishops amongst you) have condemned me, I neither fear nor shame to confesse and avow before man and Angel, to be the Eternall Truth of the Eternall God. And in that case I doubt not to compare my self with any member in whom the Truth hath been impugned, since the beginning: For as it was the Truth which Ieremy did Preach, in these words; The Priests have not known me (saith the Lord) but the Pastors have treacherously declined and fallen back from me. Jerem. ….The Prophets have Prophesied in Baal,Jerem. 1.Jer 1 and have gone after those thing… which cannot helpe. My people have left the fountain of living Water, and have digged to themselves pits, which can contain no water.

As it was a truth, That the Pastors and Watch-men in the dayes of Isaiah, Isai. 56.Isa 56were become dumb dogs, blinde, ignorant, proud and avaricious. p. 9And finally, as it was a truth, That the Princes and the Priests were murtherers of Christ Jesus, and cruell persecutors of his Apostles, so likewise it is a truth (and that most infallible) That those who have condemned me (the whole rabble of the Papisticall Clergie) have declined from the true Faith,Act. 3 & 4.Acts 3 have given ear to deceivable spirits, and to doctrine of devils; are the stars fallen from the heaven to the earth, are fountains without water; and finally,Jude 1. 2 Pet. 2.Jude 12 Pet 2 are enemies to Christ Jesus, denyers of his vertue, and horrible blasphemers of his death and passion. And further, As that visible Church had no crime, whereof justly they could accuse either Prophets or the Apostles, except their Doctrine onelyonly; so have not such as seek my blood other crime to lay to my charge, except, That I affirm, as alwayes I offer to prove, That the Religion which now is maintained by fire and sword,Let the cause be noted. is no lesse contrarious to the true Religion taught and established by the Apostles, then is darknesse to light, or the devill to God; And also, That such as now do claim the title and name of Church, are no more the elect Spouse of Christ Jesus, then was the Synagogue of the Jews the true Church of God, when it crucified Christ Jesus, condemned his Doctrine, and persecuted his Apostles. And therefore seeing that my Battell is against the proud and cruell hypocrites of this age, as that Battell of those most excellent instruments was against the false Prophets and malignant Church of their ages: Neither ought any man to thinke it strange that I compare my self with them, with whom I sustain a common cause; Neither ought your Lordships judge your selves lesse addebted and bound to me, calling for your support, then did the Princes of Iuda think themselves bound to Ieremy, whom for that time they delivered, notwithstanding the sentence of death pronounced against him by the visible Church.

And thus much for the right of my Appellation, which in the bowells of Christ Jesus I require your Honours not to esteem as a thing superfluous and vain, but that ye admit it, and also accept me in your protection and defence, that by you assured, I may have accesse to my native Countrey, which I never offended; to the end that freely and openly, in the presence of the whole Realm, I may give my confession of all such Points as this day be in controversie; And also that you, by your authority which ye have of God, compell such as of long time have blinded and deceived both your selves and the people, to answer to such things as shall be laid to their charge.

But lest that some doubt remain,Answer to an objection or doubt. The Petition of Iohn Knox. That I require more of you, then you of conscience are bound to grant; in few words▪ I hope my Petition to be such, as without Gods heavy displeasure ye cannot deny. My Petition is, That ye, whom God hath appointed Heads in your Commonwealth, with single eye do study to promote the glory of God, To provide that your subjects be rightly instructed in his true Religion, That they be defended from all oppression and tyranny, That true Preachers may be maintained, and such as blinde and deceive the people, together also with all idle bellies, which do rob and oppresse the Flock, may be removed and punished, as Gods Law prescribeth. And to the performance of every one of these, do your Offices and Names, the Honours and p. 10Benefits which ye receive, the Law of God universally given to all men and the examples of most godly Princes, binde and oblige you.

My purpose is not to labour greatly to prove, That your whole studie ought to be, To promote the glory of God; Neither yet will I studie to alleadge all reasons that justly may be brought to prove, That ye are not exalted to raign above your brethren as men without care and solicitude; for these be principles so grafted in Nature, that very Ethnicks have confessed the same: For seeing that God onelyonly hath placed you in his Chayr, hath appointed you to be his Lieutenants,The singular honours which Magistrates receive of God, ought to move them with all diligence to promote his Religion. and by his own Seal hath marked you to be Magistrates, and to rule above your brethren, to whom Nature neverthelesse hath made you like in all points (for in conception, birth, life and death ye differ nothing from the common sort of men, but God onelyonly as said is, hath promoted you, and of his speciall favour hath given you this Prerogative, to be called Gods) How horrible ingratitude were it then, that you should be found unfaithfull to him, that hath thus honoured you? And further, What a monster were it that you should be proved unmercifull to them, above whom ye are appointed to raigne, as fathers above their children? Because, I say, that the very Ethnicks have granted, That the chief and first care of Princes, and of such as be appointed to rule above others, ought to be, To promote the glory and honour of their Gods, and to maintain that Religion which they supposed to have been true; And that their second care was, To maintain and defend the subjects committed to their charge in all equity and justice: I will not labour to shew unto you what ought to be your studie in maintaining Gods true honour, left that in so doing I should seem to make you lesse carefull to Gods true Religion, then were the Ethnicks over their Idolatry.

The duty of Magistrates.But because other Petitions may appear more hard and difficile to be granted, I purpose briefly, but yet freely, to speak what God by his Word doth assure me to be true:1. to wit, first, That in conscience you are bound to punish malefactors, and to defend innocents imploring your help. Secondly, That God requireth of you to provide that your subjects be rightly instructed in his true Religion;2. and that the same be by you reformed, whensoever abuses do creep in by the malice of Satan and negligence of men.3. And lastly, That ye are bonnd to remove from Honour, and to punish with death (if the crime so require) such as deceive the people, or defraud them of that food of their souls, I mean, Gods lively Word. The first and second are most plain by the words of S. Paul, thus speaking of lawfull powers.

Let every soul (saith he) submit himself unto the higher Powers; for there is no power but of God: Rom. 13.Rom 13Whosoever resisteth therefore the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves damnation: For Rulers are not to be feared of those that do well, but of those that do evil. Wilt thou then be without fear of the Power? Do that which is good, and so shalt thou be praised of the same: For he is the Minister of God for thy weal: But if thou do that which is evil, fear; for he beareth not the Sword for nought; for he is the Minister of God, to take vengeance on them that do evil.

As the Apostle in these words most straitly commandeth Obedience to p. 11be given to lawfull powers, pronouncing Gods wrath and vengeance against such as shall resist the Ordinance of God; so doth he assigne to the powers their Offices, which be, To take vengeance upon evil doers, To maintain the well doers, and so to minister and rule in their Office, that the subjects by them may have a Benefit, and be praised in well doing. Now if you be powers ordained by God, (and that I hope all men will grant) then by the plain words of the Apostle is the Sword given unto you by God, for maintenance of the innocent, and for punishment of malefactors: But I, and my brethren with me accused, do offer not onelyonly to prove our selves innocents in all things laid to our charge, but also we offer most evidently to prove your Bishops to be the very pestilence, who have infected all Christianity: And therefore by the plain Doctrine of the Apostle, you are bound to maintain us, and punish the other, being evidently convinced, and proved criminall. Moreover, the former words of the Apostle do teach,In what Points powers are bound to their subjects. How far high powers are bound to their subjects; to wit, That because they be Gods Ministers, by him ordained for the profit and utility of others, most diligently ought they to attend upon the same. For that cause assigneth the holy Ghost, commanding subjects to obey,Rom. 13.Rom 13 and to pay Tribute, saying, For this do you pay Tribute and Toll; that is, Because they are Gods Ministers, bearing the Sword for your utility. Whereof it is plain, That there is no honour, without a charge annexed. And this one point I wish your wisedoms deeply to consider, That God hath not placed you above your Brethren, to raigne as Tyrants, without respect of either profit or commodity. You hear the holy Ghost witnesse the contrary, affirming, That all powers be Gods Ministers, ordained for the weal, profit, and salvation of their subjects, and not for their destruction. Could it be said (I beseech you) That Magistrates inclosing their subjects in a City without all victualls, or giving unto them no other victualls but such as were poysoned,Let the similitude be noted. did rule for the profit of their subjects? I trust that none would be so foolish as so to affirm; but that rather every discreet person would boldly affirm, That such as so did, were unworthy of Regiment. If we will not deny that which Christ Jesus affirmeth to be a truth infallible; to wit, That the soul is greater and more precious then is the body, then shall we easily espie how unworthy of Authority be those that this day debar their subjects from hearing of Gods Word, and by fire and sword compell them to feed upon the very poyson of their souls, the damnable Doctrine of Antichrist. And therefore in this point, I say, I cannot cease to admonish your Honors diligently to take heed over your charge, which is greater then the most part of men suppose.It is not enough that Rulers do not oppresse their subjects. It is not enough that you abstain from violent wrong and oppression which ungodly men exercise against their subjects; but ye are further bound, to wit, That ye rule above them for their weal; which we cannot do, if that ye either by negligence not providing true Pastors, or yet by your maintenance of such as be ravening Wolves, suffer their souls to starve and perish for lack of the true food, which is Christs Evangell sincerely preached: It will not excuse you in his presence who will require account of every Talent committed to your charge, to say, That ye supposed that the charge of the souls had been p. 12committed to your Bishops. No no, my Lords, so ye cannot escape Gods judgement; for if your Bishops be proved to be no Bishops, but deceivable theeves,The offer of Iohn Knox, and his accusation intended against the Papisticall Bishops. and ravening wolves (which I offer my self to prove by Gods Word, by Law and Councells, yea, by the judgement of all the godly learned, from the primitive Church to this day) then shall your permission and defence, be reputed before God a participation with their theft and murther: For thus accused the Prophet Isaiah the Princes of Ierusalem: Isaiah 1.Isa 1Thy Princes (saith he) are apostates, (that is, obstinate refusers of God) and they are companions of theeves. This grievous accusation was laid against them, albeit that they ruled in that City, which sometime was called Holy, where then were the Temple, Rites, and Ordinances of God; because that not onelyonly they were wicked themselves, but chiefly because they maintained wicked men, their Priests and false Prophets, in honours and authority: If they did not escape this accusation of the holy Ghost in that age, look ye neither to scape the accusation nor the judgement of wicked men;Jerem 23. & 27.Jer 23 to wit, That the one and the other shall drink the Cup of Gods wrath and vengeance together. And lest ye should deceive your selves,Ezech. 13. Hosa 4.Ezek 13 esteeming your Bishops to be vertuous and godly, this do I affirm, and offer my self to prove the same, That more wicked men then be the whole rabble of your Clergie, were never from the beginning universally known in any age; yea, Sodome and Gomorra may be justified in respect of them; for they permitted just Lot to dwell amongst them without any violence done to his body, which that pestilent Generation of your shaven sort doth not, but most cruelly persecute by fire and sword the true members of Christs Body, for no other cause, but for the true service and honouring of God. And therefore I fear not to affirm that, which God will one day justifie, That by your Offices ye are bound, not onelyonly to represse their tyranny, but also to punish them as theeves and murtherers, as Idolaters,Note. and blasphemers of God; and in their rooms ye are bound to place true Preachers of Christs Evangell, for the instruction,If Powers provide not for instruction of their subjects, they do never rule above them for their Profit. comfort, and salvation of your subjects, above whom else shall never the holy Ghost acknowledge, That you rule in justice for their profit. If ye pretend to possesse the Kingdom with Christ Jesus, ye may not take example neither by the ignorant multitude of Princes, neither by the ungodly and cruell Rulers of the earth, of whom some passe their time in sloth, insolency and riot, without respect had to Gods honour, or to the salvation of of their brethren; and others most cruelly oppresse, with proud Nimrod, such as be subject to them. But your pattern and example must be the practice of those whom God hath approved by the testimony of his Word, as after shall be declared.

Of the premises it is evident, That to lawfull powers is given the Sword, for punishment of malefactors, for maintenance of innocents, and for the profit and utility of their subjects. Now let us consider, Whether the Reformation of Religion fallen in decay, and punishment of false Teachers, do appertain to the Civill Magistrate and Nobility of any Realme.What Satan hath obtained of the blinde world. I am not ignorant that Satan of old time, for maintenance of his darknesse, hath obtained of the blinde world two chief points: The former, He hath perswaded to Princes, Rulers, and Magistrates, That p. 13the feeding of Christs Flock appertaineth nothing to their charge, but that it is rejected upon the Bishops, and State Ecclesiasticall. And secondly, That the Reformation of Religion, be it never so corrupt, and the punishment of such as be sworn Souldiers in their kingdom, are exempted from all Civill power, and are reserved to themselves, and to their cognizance. But that no offender may justly be exempted from punishment; and that the ordering and reformation of Religion, with the instruction of subjects, doth especially appertain to the Civill Magistrate, shall Gods perfect Ordinance, his plain Word, and the facts and examples of those that of God are highly praised, most evidently declare.

When God did establish his Law, Statutes and Ceremonies in the midst of Israel, The matters and Reformation of Religion appertain to the care of the Civill power.he did not exempt the matters of Religion from the power of Moses, but as he gave him charge over the Civill policie, so he put in his mouth and his hand; that is, he first revealed to him, and thereafter commanded to put in practice whatsoever was to be taught or done in matters of Religion. Nothing did God reveal particularly to Aaron, but altogether was he commanded to depend from the mouth of Moses: Exod. 21.24, 25, &c.Exod 21:24Exod 21:25Yea, nothing was he permitted to do to himself, or to his children, either in his or their Inauguration and Sanctification to the Priesthood,Note. but all was committed to the care of Moses, and therefore were these words so frequently repeated to Moses, Thou shalt separate Aaron and his sons from the midst of the people of Israel,Exod. 28.Exod 28 that they may execute the Office of the Priesthood; thou shalt make them Garments, thou shalt anoynt them, thou shalt wash them, thou shalt fill their hands with Sacrifice. And so forth of every Rite and Ceremony that was to be done unto them, especiall commandment was given unto Moses, That he should do it. Now if Aaron and his sons were subject to Moses, that they did nothing but at his commandment, Who dare be so bold as to affirm, That the Civill Magistrate hath nothing to do in matters of Religion? For seeing that then God did so straitly require, That even those who did bear the figure of Christ, should receive from the Civill power as it were their Sanctification, and entrance into their Office: And seeing also that Moses was so far preferred to Aaron, that the one commanded, and the other did obey, Who dare esteem that the Civill power is now become so profane in Gods eyes, that it is sequestred from all intromission with the matters of Religion. The holy Ghost in divers places declareth the contrary. For one of the chief Precepts commanded to the King, when that he should be placed in his Throne, was to write the example of the Book of the Lords Law, that it should be with him, that he might reade in it all the dayes of his life, that he might learn to fear the Lord his God, and to keep all the words of his Law and his Statutes to do them. This Precept he requireth, not onelyonly that the King should himself fear God, keep his Law and Statutes, but that also he, as the chief Ruler, should provide that Gods true Religion should be kept inviolated of the people and flock which by God was committed to his charge.The facts of godly Kings are an interpretation of the Law, and declaration of …heir power. And this did not onelyonly David and Solomon perfectly understand, but also some godly Kings in Iuda, after the apostasie and idolatry that infected Israel by the means of Ieroboam, did employ their understanding, and execute their power in some notable Reformations: For Asa and p. 14Iosaphat Kings in Iuda, finding the Religion altogether corrupt, did apply their hearts (saith the holy Ghost) to serve the Lord, and to walk in his wayes: And thereafter doth witnesse, That Asa removed from Honours his mother (some say grand-mother) because she had committed, and laboured to maintain Idolatry. And Iosaphat did not onelyonly refuse strange gods himself,2 Paral. 14. & 172 Chr 14 but also destroying the chief Monuments of Idolatry, did send forth the Levites to instruct the people. Whereof it is plain, That the one and the other did understand such Reformations to appertain to their duties.Note. But the facts of Ezechias and of Iosias do more cleerly prove the power and duty of the Civill Magistrate in Reformation of Religion: Before the Raign of Ezechias Religion was so corrupt, that the doors of the House of the Lord were shut up, the Lamps were extinguished, no Sacrifice was orderly made:2 Paralip 19.2 Chr 19 But in the first yeer of his Raigne, in the first monethmonth of the same, did the King open the doors of the Temple, bring in the Priests and Levites, and assembling them together, did speak unto them as followeth:Adver… that the King taketh upon him to command the Priests. Hear me, O ye Levites, and be ye sanctified now, and sanctifie also the House of the Lord God of your fathers, and carry forth all filthinesse (he meaneth, All monuments and vessels of Idolatry) for our fathers have transgressed, and have committed wickednesse in the eyes of the Eternall our God, they have left him, and turned their faces from the Tabernacle of the Lord; and therefore is the wrath of the Lord come upon Juda and Jerusalem: Behold, our fathers have fallen by the sword, our sons, daughters, and wives are led into Captivity: But now have I purposed in my heart to make a Covenant with the Lord God of Israel, that he may turne the wrath of his fury from us. And therefore my sons (he sweetly exhorteth) be not faint, for the Lord hath chosen you to stand in his presence, and to serve him.

Such as be not more then blinde, cleerly may perceive that the King doth acknowledge, That it appertained to his charge, To reforme the Religion. To appoint the Levites to their charges, and To admonish them of their Duty and Office: Which thing he most evidently declareth, writing his Letters to all Israel, to Ephraim and Manasses, and sent the same by the hands of Messengers, having this tenour:

You sons of Israel, return to the Lord God of Abraham, Isaac, and Israel, and he shall turn to the residue that resteth from the hands of Assur:2 Paral. 30.2 Chr 30 Be not as your fathers and as your brethren were, who have transgressed against the Lord God of their fathers, who hath made them desolate, as you see. Hold not your heart therefore, but give your hand unto the Lord, return unto his Sanctuary, serve him, and he shall shew mercy unto you, to your sons and daughters that be in Bondage; for he is pitifull, and easie to be intreated.

Thus far did Ezechias by Letters and Messengers provoke the people, declined from God, to repentance; not onelyonly in Iuda where he raigned lawfull King,Note. but also in Israel, subject then to another King. And albeit that by some wicked men his Messengers were mocked, yet as they lacked not their just punishment (for within six dayes after Samaria was destroyed, and Israel led captive by Salmanazar) so did not the zealous King Ezechias desist to prosecute his duty in restoring the Religion to Gods perfect Ordinance, removing all abominations.

2 Paral 35.2 Chr 35The same is to be read of Iosias, who did not onelyonly restore the Religion, p. 15but did further destroy all Monuments of Idolatry which of long time had remained: For it is written of him, That after that the Book of the Law was found, and that he asked counsell at the Prophetesse Hulda, he sent and gathered all the Elders of Iuda and Ierusalem, 2 Reg. 23.2 Kgs 23and standing in the Temple of the Lord, he made a Covenant, That all the people, from the great to the small, should walk after the Lord, should observe his Law, Statutes, and Testimonies, with all their heart, and with all their soul; and that they should ratifie and confirm whatsoever was written in the Booke of God. He further commanded Hilkias the high Priest,The King commanded the Priests. and the Priests of the inferiour Order, That they should carry forth of the Temple of the Lord all the vessels that were made to Baal, which he burnt, and did carry their powder to Bethel. He did further destroy all Monuments of Idolatry, yea, even those that had remained from the dayes of Solomon; he did burn them, stamp them to Powder, whereof one part he scattered in the brook Kidron, and the other part upon the Sepulchres and Graves of the Idolaters, whose bones he did burn upon the Altars where before they made Sacrifice not onelyonly in Iuda, but also in Bethel, where Ieroboam had erected his Idolatry: yea, he further proceeded, and did kill the Priests of the high places, who were Idolaters, and had deceived the people; he did kill them, I say, and burnt their bones upon their own Altars, and so returned to Ierusalem. This Reformation made Iosias, and for the same obtained this Testimony of the holy Ghost, That neither before him nor after him was there any such King, who returned to God with his whole soul, and with all his strength, according to all the Law of Moses.

Of which Histories it is evident, That the Reformation of Religion in all points, together with the punishment of false Teachers, doth appertain to the power of the Civill Magistrate: For what God required of them, his justice must require of others having the like charge and Authority; what he did approve in them, he cannot but approve in all others who with like zeal and sincerity do enterprise to purge the Lords Temple and Sanctuary. What God required of them, it is before declared; to wit, That most diligently they should observe his Law, Statutes and Ceremonies. And how acceptable were their facts to God, doth he himself witnesse;2 Par. 32.2 Chr 32 For to some he gave most notable Victories without the hand of man; and in their most desperate dangers, did declare his especiall favour towards them by signes supernaturall: To other he so established the Kingdom, that their enemies were compelled to stoup under their feet. And the names of all he hath registred not onelyonly in the Book of life, but also in the blessed remembrance of all posterities since their dayes, which also shall continue till the coming of the Lord Jesus, who shall reward with the Crown of Immortality not onelyonly them but also such as unfainedly study to do the will, and to promote the glory of his heavenly father in the midst of this corrupted Generation. In consideration whereof ought you, my Lords, all delay set apart, to provide for the Reformation of Religion in your Dominions and Bounds, which now is so corrupt, that no part of Christs Institution remaineth in the Originall purity; and therefore of necessity it is, That speedily ye provide for Reformation, or else ye declare your selves p. 16not onelyonly voyd of love towards your subjects, but also to live without care of your own salvation, yea, without all fear and true reverence of God. Two things perchance may move you to esteem these histories before briefly touched, to appertain nothing to you:The facts of the godly Kings in Iuda, do appertain to the powers amongst the Gentiles professing Christs. First, Because you are no Jews, but Gentiles. And secondly, Because you are no Kings, but Nobles in your Realm. But be not deceived; for neither of both can excuse you in Gods presence from doing his duty, for it is a thing more then certain, That whatsoever God required of the Civill Magistrate in Israel or Iuda concerning the observation of true Religion during the time of the Law, the same doth he require of lawfull Magistrates professing Christ Jesus in the time of the Gospel, as the holy Ghost hath taught us by the mouth of David (Psal. 2.) saying, Be learned, you that judge the earth, kisse the Son, lest that the Lord wax angry, and that ye perish away. This Admonition doth not extend to the Judges under the Law onelyonly, but doth also include all such as be promoted to Honours in the time of the Gospel, when Christ Jesus doth raigne and fight in his Spirituall Kingdom, whose enemies in that Psalme be first most sharply taxed, their fury expressed, and vanity mocked; and then are Kings and Judges, who think themselves free from all Law and Obedience, commanded to repent their former blinde rage; and Judges are charged to be learned; and last, are commanded to serve the Eternall God in feare, to rejoyce before him in trembling, to kisse the Son, that is, To give him most humble Obedience: Whereof it is evident, That the Rulers, Magistrates, and Judges now in Christs Kingdom, are no lesse bound to Obedience unto God, then were those under the Law: And how is it possible that any should be obedient, who despiseth his Religion, in which standeth the chief glory that man can give to God, and is a service which God especially requireth of Kings and Rulers? Which thing Saint Augustine plainly did note, writing to one Bonifacius a man of Warre,Epist. 50. according to the same argument and purpose which I labour to perswade your Honours: For after that he hath in that his Epistle declared the difference betwixt the heresie of the Donatists and Arrians, and hath somewhat spoken of their cruelty, he sheweth the way how their fury should and ought to be repressed, and that it is lawfull for the unjustly afflicted to seek support and defence at godly Magistrates; for thus he writeth, Either must the Verity be kept close, Advert.or else must their cruelty be sustained. But if the Verity should be concealed, not onelyonly should none be saved, but also should many be lost through their deceit. But if by Preaching of the Verity their fury should be provoked more to rage, and by that means yet some were delivered, and made strong, yet should fear hinder many weaklings to follow the Verity, if their rage be not stayed. In these first words Augustine sheweth three reasons why the afflicted Church in those dayes called for the help of the Emperour, and of godly Magistrates, against the fury of the persecuters. The first, The Verity must be spoken, or else mankinde shall perish in errour. Note well.The second, The Verity being plainly spoken, provoketh the adversaries to rage. And because that some did alleadge, That rather we ought to suffer all injury, then to seek support by man, he p. 17addeth the third reason; to wit, That many weak ones be not able to suffer persecution and death for the Truths sake, to whom not the lesse respect ought to be had, that they may be won from their errour, and so be brought to greater strength.

Oh that the Rulers of this age would ponder and weigh the reasons of this godly Writer, and provide the remedy, which he requireth in these words following; Now when the Church was thus afflicted, if any thinke, That rather they should have sustained all calamity, Augustine… words.then that help should have been asked of Christian Emperours by the godly, he doth not well to advert, That of such negligence no good counts nor reason could be given: For where such as would that no just Laws should be made against their impiety, alleadge, That the Apostles sought no such things of the Kings of the earth, they do not consider, That the time was other then it is now, and that all things are done in their owne time. What Emperour then believed in Christ, that he should serve him in making Laws for godlinesse against impiety? While that saying of the Prophet was compleat, Why hath Nations raged, and people have imagined vanity? The Kings of the earth have stood up, and Princes have convened together against the Lord, and against his Anoynted. That which is after in the same Psalme, was not yet come to passe: And now understand, O ye Kings, be learned you that judge the earth, serve the Lord in fear,Advert the minde of Augustine. and rejoyce to him with trembling. How do Kings serve the Lord in feare, but in punishing, and by a godly severity forbidding those things which are done against the Commandment of the Lord? For otherwise doth he serve the Lord in so farre as he is man, otherwise in so farre as he is King. In so farre as he is a man, he serveth him by living faithfully; but because he is also King, In two sorr… ought Kings to serve God.he serveth establishing Laws that command the things that be just, and that with a convenient rigour forbid things contrary. As Ezechias served destroying the Groves, the Temples of Idolls, and the places which were builded against Gods Commandment. So served also Josias, doing the same. So the King of the Ninivites compelling the whole City to mitigate the fury of the Lord. So served Darius, giving into the power of Daniel the Idol to be broken, and his enemies to be cast to the Lions. So served Nebuchad-nezzar, by a terrible Law forbidding all that were in his Realme to blaspheme God. Herein therefore do Kings serve the Lord, in so farre as they are Kings, Note.when they do those things to serve him, which none except Kings be able to doe. He further proceedeth, and concludeth, That as when wicked Kings do raigne, impiety cannot be bridled by Laws, but rather is tyranny exercised under the title of the same; So is it a thing without all reasons, That Kings professing the knowledge and honour of God, O that the world would understand!should not regard nor care who did defend nor who did oppugne the Church of God in their Dominions.

By these words of this ancient and godly Writer, your Honours may perceive what I require of you, to wit, To represse the tyranny of your Bishops, and to defend the innocents professing the Truth. He did require of the Emperour and Kings in his dayes professing Christ, and manifestly concludeth, That they cannot serve Christ, except that so they doe. Let not your Bishops think that Augustine speaketh for them, because he nameth the Church: Let them reade and understand, That Augustine p. 18writeth for that Church which professeth the Truth, and doth suffer persecution for the defence of the same, which your Bishops do not, but rather with the Donatists and Arrians do cruelly persecute all such as boldly speak Christs Eternall Verity, to manifest their impiety and abomination. But thus much we have of Augustine, That it appertaineth to the obedience and service which Kings owe to God, as well now in the time of the Gospel,Note. as before under the Law, to defend the afflicted for matters of Religion, and to represse the fury of the persecuters by the rigour and severity of godly Laws. For which cause, no doubt, Isaiah the Prophet saith,Isai. 49.Isa 49 That Kings should be nourishers of the Church of God, that they should abase their heads, and lovingly embrace the children of God. And thus, I say, your Honours may evidently see, That the same Obedience doth God require of Rulers and Princes in the time of the Gospel, that he required in the time of the Law.

An answer to the second Objection.If you do think that the Reformation of Religion, and defence of the afflicted doth not appertain to you, because you are no Kings, but Nobles and States of a Realme, in two things you are deceived: First, In that you do not advert, That David requireth as well that the Princes and Judges of the earth to be learned, and that they serve and fear God, as that he requireth that Kings repent. If you therefore be Judges and Princes (as no man can deny you to be) then by the plain words of David you are charged to be learned, to serve and fear God; which ye cannot do, if ye despise the Reformation of his Religion. And this is your first errour.

The second is, That ye neither know your duty which ye owe to God, neither yet your Authority which of him ye have received, if ye for pleasure or fear of any earthly man despise Gods true Religion, and contemn your brethren that in his Name call for your support. Your duty is to hear the voyce of the Eternall your God, and unfainedly to studie to follow his Precepts; who, as is before said, of speciall mercy hath promoted you to Honours and Dignity.Note. His chief and principall Precept is, That with reverence ye receive and embrace his onelyonly beloved Son Jesus; That ye promote to the uttermost of your powers his true Religion; and That ye defend your brethren and subjects, whom he hath put under your charge and care. Now if your King be a man ignorant of God, enemy to his true Religion, blinded by Superstition, and a persecuter of Christs members, Shall ye be execused, if with silence ye passe over his iniquity? Be not deceived, my Lords, ye are placed in Authority for another purpose then to flatter your King in his folly and blinde rage; to wit, That as with your bodies, strength, riches and wisedom ye are bound to assist and defend him in all things which by your advice he shall take in hand for Gods glory,Note diligently and for the preservation of his Common-wealth and subjects; so by your authorities, counsell, and admonition, ye are bound to correct and represse whatsoever ye know him to attempt expressely repugning to Gods Word, Honour and glory, or what ye shall espie him to do, be it by ignorance, or be it by malice, against his subjects, great or small: Of which last part of your obedience if you defraud your King, ye commit against him no lesse Treason,Note. then if ye did extract from him your due and promised support, when by his enemies unjustly he were pursued. p. 19But this part of their duty, I fear, do a small number of the Nobility of this age rightly consider; neither yet will they understand that for that purpose hath God promoted them: For now the common song of all men is, We must obey our Kings, be they good or bad; For God hath commanded it. But horrible shall the vengeance be, that shall be poured forth upon such blasphemers of God his holy Name and Ordinance;Note diligently For it is no lesse blasphemy to say, That God hath commanded Kings to be obeyed, when they command impiety, then to say, That God by his Precept is author and maintainer of all iniquity. True it is, God hath commanded Kings to be obeyed; but like true it is, That in things which they commit against his glory, or when cruelly without cause they rage against their brethren the members of Christs body, he hath commanded no obedience, but rather he hath approved, yea and greatly rewarded such as have opposed themselves to their ungodly commandments and blinde rage; as in the examples of the three Children, of Daniel and Abdemelech it is evident. The three Children would neither bow nor stoup before the golden Image at the commandment of the great King Nebuchadnezar. Daniel did openly pray, his windows being open, against the established Law of Darius and of his Councell. And Abdemelech feared not to enter in before the presence of Zedechias, and boldly to defend the cause and innocency of Ieremy the Prophet,Jerem 38.Jer 38 whom the King and his Councell had condemned to death. Every one of these facts should this day be judged foolish, by such as will not understand what God doth require of his children, when his Verity is oppugned, or his glory called in doubt: such men, I say, as prefer man to God, and things present, to the heavenly inheritance, should have judged every one of these stubborn inobedience, foolish presumption and singularity, or else bold controlling of the King and his wise Councell. But how acceptable in Gods presence was this resistance to the ungodly commandments and determinations of their King, the end did witnesse; for the three children were delivered from the Furnace of fire, and Daniel from the Den of Lions, To the confusion of their enemies, To the better instruction of the ignorant Kings, and To the perpetuall comfort of Gods afflicted children. And Abdemelech, in the day of the Lords Visitation,Jerem. 39.Jer 39 when the King and his Councell did drink the bitter cup of Gods Vengeance, did finde his life for a prey, and did not fall by the edge of the sword, when many thousands did perish: And this was signified unto them by the Prophet himself, at the commandment of God, before that Ierusalem was destroyed. This promise and cause were recited unto him in these words, I will bring my words upon this City unto evil, and not unto good; but most assuredly I shall deliver thee, because thou hast trusted in me, saith the Lord. The trust and hope which Abdemelech had in God, made himself bold to oppose himself, being but one, to the King and to his whole Councell, who had condemned to death the Prophet, whom his conscience did acknowledge to be innocent: for thus did he speak in presence of the King, sitting in the Port of Benjamin; My Lord the King, (saith Abdemelech) these men do wickedly in all things that they have done to Jeremy the Prophet. Advert and take heed, my Lords, that the men who had condemned the Prophet, were the King, p. 20his Princes and Councell, and yet did one man accuse them all of iniquity, and did boldly speak in the defence of him, of whose innocency he was perswaded:Note diligently. And the same, I say, is the duty of every man in his Vocation, but chiefly of the Nobility, which is joyned with their kings, to bridle and represse their folly and blinde rage: Which thing if the Nobility do not, neither yet labour to doe, as they are Traitours to their Kings, so do they provoke the wrath of God against themselves, and against the Realme, in which they abuse the Authoritie which they have received of God, to maintaine Vertue, and to suppresse Vice. And hereof I would your Honours were most certainly perswaded, That God will neither excuse Nobilitie nor people, but the Nobility least of all that obey and follow their Kings in manifest iniquity; but with the same vengeance will God punish the Prince, People, and Nobility conspiring together against him and his Holy Ordinances; as in the punishment upon Pharaoh, Israel, Iuda, and Babylon, is evidently to be seene; for Pharaoh was not drowned alone, but his Captains, Charets, and great Army drank the same Cup with him. The Kings of Israel and Iudah were not punished without company, but with them were murthered the Counsellors, their Princes imprisoned, and their people led Captive: And why? because none was found so faithfull to God, that he durst enterprise to resist, nor gainstand the manifest impietie of their Princes. And therefore was Gods wrath powred forth upon the one and the other. But the more ample discourse of this argument I deferre to better opportunity; onelyonly at this time I thought expedient to admonish you, That before God it shall not excuse you to alleadge, We are no Kings and therefore neither can we reforme Religion, nor yet defend such as be persecuted. Consider, my Lords, that ye are powers ordained of God (as before is declared) and therefore doth the Reformation of Religion, and the defence of such as unjustly are oppressed, appertaine to your charge and care; which thing shall the Law of God (universally given to be kept of all men) most evidently declare; which is my last and most assured reason, why (I say) ye ought to remove from your Honours, and to punish with death such as God hath condemned by his own mouth.

Deut. 12.Deut 12After that Moses had declared what was true Religion, to wit, To honour God as he commanded, adding nothing to his Word, neither yet diminishing any thing from it; and after also that vehemently he had exhort-the same Law to be observed, he denounced the punishment against the Transgressors,Deut 23. & 27.Deut 23 in these words, If thy brother, sonne, daughter, wife or neighbour, whom thou lovest as thine own life, solicitate thee secretly, saying, Let us go serve other gods, whom neither thou, nor thy fathers have knowne, consent not to him, hear him not, let not thine eye spare him, shew him no indulgency or favour, hide him not, but utterly kill him, let thy hand be the first upon him, that he may be slaine, and after the hand of the whole people. Of these words of Moses are two things appertaining to our purpose, to be noted; The first is,Idolatry ought to be punish…d with out respect of person. that such as solicitate only to Idolatry, ought to be punished to death, without favour or respect of person; For he that will not suffer man to spare his sonne, his daughter, nor his wife, but straitly commandeth punishment to be taken upon the idolatours (have they never so nigh p. 21conjunction with us) will not wink at the Idolatry of others, of what state or condition soever they be.

It is not unknown,If any state might have claimed priviledge, it was the Prophets. That the Prophets had Revelations of God, which were not common to the people; as Samuel had the Revelation that Eli and his posterity should be destroyed, That Saul should first be King, and thereafter, That he should be rejected; That David should raign for him. Michaiah understood by Vision,1 Sam. 3: 1 Sam. 9.15. 1 King. 22. 1 Kings 21. 2 Kings 1.1 Sam 31 Sam 9:151 Kgs 221 Kgs 212 Kgs 1 That Achab should be killed in the Battell against the Syrians. Elias saw that dogs should eat Iezabel in the Forts of Iezreel▪ Elisha did see hunger come upon Israel by the space of seven yeers. Ieremiah did foresee the destruction of Ierusalem, and the time of their Captivity. And so divers other Prophets had divers Revelations of God, which the people did not otherwise understand, but by their affirmation; and therefore in those dayes were the Prophets named Seers, because that God did open unto them that which was hid from the multitude. Now if any man might have claimed any priviledge from the rigour of the Law, or might have justified his fact, it should have been the Prophet: For he might have alleadged for himself his singular Prerogative that he had above other men, to have Gods Will revealed unto him by Vision or by Dream; or, That God had declared particularly unto him, that his pleasure was, To be honoured in that manner, in such a place, and by such means. But all such excuses doth God remove, commanding, That the Prophet that shall so solicitate the people to serve strange Gods, shall die the death, notwithstanding that he alleadge for himself Dream, Vision, or Revelation; yea, although he promise miracles; and although that such things as he promised should come to passe, yet I say commandeth God that no credit be given to him, but that he die the death, because he teacheth apostasie and defection from God. Hereby your Honours may easily see, That none provoking the people to Idolatry, ought to be exempted from the punishment of death: For if neither that inseparable Conjunction which God himself hath sanctified betwixt man and wife, neither that unspeakable love grafted in nature, which is betwixt the father and the son, neither yet that reverence which Gods people ought to bear to the Prophets, can excuse any man to spare the offender, or to conceal his offence: What excuse can man pretend, which God will accept? Evident it is, That no state, condition, nor honour can exempt the Idolater from the hands of God, when he shall call him to account, or shall inflict punishment upon him for his offence: How shall it then excuse the people, that they, according to Gods Commandment, punish not to death such as shall solicitate, or violently draw the people to Idolatry?

And this is the first which I would your Honours should note of the former words, to wit, That no person is exempted from punishment, if he can be manifestly convinced to have provoked or led the people to Idolatry: And this is most evidently declared in that solemn Oath and Covenant which Asa made with the people, To serve God, and to maintain his Religion, adding this penalty to the transgressors of it; to wit, That whosoever should not seek the God of Israel should be killed, were he great,2 Par. 15.2 Chr 15 or were he small, were it man, or were it woman. And of this p. 22Oath was the Lord well pleased, he was found of them, and gave them rest on every part, because they sought him with their whole heart, and did swear to punish the offenders according to the Precept of his Law, without respect of persons. And this is it which I say I would your Honours should note for the first, That no Idolater can be exempted from punishment by Gods Law.

The second is, That the punishment of such crimes as are Idolatry, Blasphemy, and others that touch the Majesty of God, doth not appertain to the Kings and chief Rulers onelyonly, but also to the whole Body of the people, and to every member of the same, according to the Vocation of every man, and according to that possibility and occasion which God doth minister, to revenge the injury done against his glory, when that impiety is manifestly known: And that doth Moses more plainly speak, in these words;Deut. 13.Deut 13 If in any Cities (saith he) which the Lord thy God giveth to thee to dwell in them thou shalt hear this brute, There are some men the sons of Belial passed from thee, and have solicited the Citizens out of their Cities by these words, Let us go and serve strange gods which you have not known; search and enquire diligently, and if it be true that such abomination is done in the midst of thee, thou shalt utterly strike the Inhabitants of that City with the Sword, thou shalt destroy it, and whatsoever is within it; thou shalt gather the spoyl of it into the midst of the Market-place, thou shalt burn that City with fire, and the spoyl of it to the Lord thy God, that it may be a heap of stones for ever; neither shall it be any more builded. Let nothing of that execration cleave to thy hand, that the Lord may turn from thee the fury of his wrath, and be moved towards thee with inward affection.

Plain it is, That Moses speaketh not, nor giveth charge to Kings Rulers and Judges onelyonly, but he commandeth the whole Body of the people, yea, and every member of the same, according to their possibility; And who dare be so impudent,Why every man in Israel was bound to obey Gods Commandment. as to deny this to be most reasonabl… and just? For seeing that God had delivered the whole Body from Bondage, and to the whole multitude had given his Law, and to the twelve Tribes had he so distributed the inheritance of the Land of Canaan, that no family could complain that it was neglected. Was not the whole and every member addebted to confesse and acknowledge the benefits of God? yea, had it not been the part of every man to have studied to keep the possession which he had received?Deut 28 & 30.Deut 28 Which thing God did plainly pronounce they should not do, except that in their hearts they did sanctifie the Lord God, That they embraced and inviolably kept his Religion established, and finally, except they did cut out iniquity from amongst them, declaring themselves earnest enemies to those abominations, which God declared himself so vehemently to hate, that first he commanded the whole inhabitants of that Countrey to be destroyed, and all Monuments of ther Idolatry to be broken down:Deu…. 7… And thereafter he also straitly commandeth, That a City declining to Idolatry, should fall by the edge of the sword,Gods judgements to the carnall man appear rigorous. and that the whole spoyl of the …ame should be burned, no portion of it reserved. To the carnall man this may appear a rigorous and severe judgement; yea, it may rather seem to be pronounced in a rage, then in wisedom: For what City was ever yet, in which to mans judgement p. 23were not to be found many innocent persons, as infants, children, and some simple and ignorant souls, who neither did nor could consent to such impiety? And yet we finde no exception, but all are appointed to the cruell death. And as concerning the City, and the spoyl of the same, mans reason cannot think, but that it might have been better bestowed, then to be consumed with fire, and so to profit no man: But in such cases Gods will is, That all creatures stoup, cover their faces, & desist from reasoning, when commandment is given to execute his judgement. Albeit I could adduce divers causes of such severity, yet will I search none other then the holy Ghost hath assigned: First, That all Israel, hearing the judgement, should fear to commit the like abomination. And secondly, That the Lord might turn from the fury of his anger, might be moved towards the people with inward affection, be mercifull unto them, and multiply them, according to his Oath made unto their fathers. Which reasons, as they are sufficient in Gods children to correct the murmuring of the grudging flesh, so ought they to provoke every man, as before I have said, to declare himself enemy to that which so highly provoketh the wrath of God against the whole people: For where Moses saith, Let the City be burned, and let no part of the spoyl cleave to thy hand, that the Lord may return from the fury of his wrath, For the Idolatry of a small number, is Gods wrath kindle… against the multitude not punishing the offencers.&c. he plainly doth signifie, That by the defection and Idolatry of a few, Gods wrath is kindled against the whole, which is never quenched, till such punishment be taken upon the offenders, that whatsoever served them in their Idolatry, be brought to destruction, because that it is execrable and accursed before God, and therefore he will not that it be reserved for any use of his people. I am not ignorant that this Law was not put in execution, as God commanded; But what did thereof ensue and follow, histories declare; to wit, Plague after plague, till Israel and Iuda were led in Captivity, as the Books of the Kings do witnesse. The consideration whereof maketh me more bo…d to affirm, That it is the duty of every man who desireth to escape the plague and punishment of God, To declare himself enemy to Idolatry, not onelyonly in heart, hating the same, but also in externall gesture, declaring that he lamenteth, if he can do no more, for such abominations. Which thing was shewed to the Prophet Ezekiel, Ezek 9.Ezek 9when he gave him to understand why he would destroy Iuda with Israel; and that he would remove his glory from the Temple and place that he had chosen,Ezek 8. & 9.Ezek 8 and so pour forth his wrath and indignation upon the City that was full of blood and apostasie, which became so impudent, that it durst be bold to say, The Lord hath left the earth, and seeth not. And this time, I say, the Lord revealed in vision to his Prophet, who they were that should finde favour in that miserable destruction; to wit, That those that did mourn and lament for all the abominations done in the City, in whose foreheads did God command to Print and Seal Tau, to the end that the destroyer, who was commanded to strike the rest without mercy, should not hurt them in whom that signe was found. Of these premises, I suppose it be evident,Note. That the punishment of Idolatry doth not appertain to Kings onelyonly, but also to the whole people; yea, to every member of the same, according to his possibility: For that is a thing most assured, That no man p. 24can mourn, lament, and bewail, for those things which will not remove to the uttermost of his power. If this be required of the whole people, and of every man in his Vocation,Note. What shall be required of you, my Lords, whom God hath raised up to be Princes and Rulers above your Brethren, whose hands he hath armed with the sword of Justice, yea, whom he hath appointed to be as Bridles to represse the rage and insolency of your Kings, whensoever they pretend manifestly to transgresse Gods blessed Ordinance?An answer to an O…jection. If any think that this my affirmation touching the punishment of Idolaters be contrary to the practice of the Apostles, who finding the Gentiles in Idolatry, did call them to repentance▪ requiring no such punishment; let the same man understand, That the Gentiles,Why no Law was executed against the Gentiles being Idolaters. before the preaching of Christ, lived, as the Apostle speaketh, Without God in the World, drowned in Idolatry, according to the blindnesse and ignorance, in which they were holden as a prophane Nation, whom God had never openly avowed to be his people, had never received in his houshold, neither given unto them his Laws to be kept in Religion nor Policy, and therefore did not the holy Ghost, calling them to repentance, require of them any corporall punishment, according to the rigour of the Law, unto the which they were never subjects, as they that were strangers from the Common-wealth of Israel. But if any think, That after that the Gentiles were called from their vain conversation, and by embracing Christ Jesus,Eph. 2.Eph 2 were received in the number of Abrahams children, and so made one people with the Jews believing: If any think, I say, That then they were not bound to the same obedience which God required of his people Israel, when he confirmed his League and Covenant with them; the same appeareth to make Christ inferiour to Moses, and contrarious to the Law of his heavenly Father: For if the contempt or transgression of Moses Law was worthy of death, What should we judge the contempt of Christs Ordinance to be? (I mean, after they be once received.) And if Christ be not come to dissolve, but to fulfill the Law of his heavenly Father, Shall the liberty of his Gospel be an occasion that the especiall glory of his Father be trodden under foot, and regarded of no man? God forbid. The especiall glory of God is, That such as professe themselves to be his people,The especiall honour which God requireth of his people. should hearken to his voice: And amongst all the voices of God revealed to the world, touching punishment of vices, is none more evident, neither more severe, then is that which is pronounced against Idolatry,1 Sam. 15.1 Sam 15 the teachers and maintainers of the same: And therefore I fear not to affirm, That the Gentiles (I mean, every City, Realm, Province, or Nation amongst the Gentiles, embracing Christ Jesus, and his true Religion) be bound to the same League and Covenant that God made with his people Israel, when he promised to root out the Nations before them, in these words, Beware that thou make not any Covenant with the Inhabitants of the Land, Exod. 34.Exod 34to the which thou comest, lest perchance that this come in ruine, that is, be destruction to thee; but thou shalt destroy their Altars, break their Idols, and cut down their Groves: Fear no strange Gods, nor worship them, neither yet make you sacrifice to them: But the Lord, who in his great power, and out-stretched arm hath brought you out of the Land of Egypt, shall you fear, him shall you honour, him shall you worship, to him p. 25shall you make Sacrifice, his Statutes, Iudgements, Laws, and Commandments you shall keep and observe. This is the Covenant which I have made with you, saith the Eternall, forget it not, neither yet fear ye other gods; but fear you the Lord your God, and he shall deliver you from the hands of all your enemies. To this same Law and Covenant are the Gentiles no lesse bound, then sometime were the Jews, whensoever God doth illuminate the eyes of any multitude, Province, people, or Citie, and putteth the sword in their own hand to remove such enormities from amongst them, as before they knew to be abominable;Note. then (I say) are they no lesse bound to purge their Dominions, Cities, and Countries from Idolatry, then were the Israelites, what time they received the Possession of the Land of Canaan. And moreover, I say, If any go about to erect and set up Idolatry, or to teach defection from God, after that the verity hath been received and approved, that then not onelyonly the Magistrates, to whom the sword is committed; but also the people are bound by that Oath, which they have made to God, to revenge to the utmost of their power, the injury done against his Majesty.

In universall desections, and in a generall revolt, such as was in Israel after Ieroboam, there is a divers consideration; for then, because the whole people were together conspired against God, there could none be found that would execute the punishment which God had commanded, till God raised up Iehu, whom he appointed for that purpose. And the same is to be considered in all other generall defections, such as this day be in the Papistry, where all are blinded, and all are declined from God, and that of long continuance, so that no ordinary Justice can be executed, but the punishment must be reserved to God, and unto all such means as he shall appoint: But I speak of such a number as after they have received Gods perfect Religion, do boldly professe the same, notwithstanding,Note. that some, or the most part fall back (as of late dayes was in England) unto such a number, I say, it is lawfull to punish the Idolators with death, if by any means God give them power: For so did Ioshua and Israel determine to have done against the children of Reuben, Gad, and Manasses, for their suspected Apostasie and defection from God. And the whole Tribes did in very deed execute that sharp judgement against the Tribe of Benjamin for a lesse offence then for Idolatry. And the same ought to be one wheresoever Christ Jesus and his Evangell is so received in any Realm, Province, or Citie, that the Magistrates and people have solemnly avowed and promised to defend the same, as under King Edward of late dayes was done in England. In such places, it is not onelyonly lawfull to punish to the death, such as labour to subvert the true Religion, but the Magistrates and people are bound so to, unlesse they will provoke the wrath of God against themselves. And therefore, I fear not to affirm, That it had been the duty of the Nobilitie, Judges, Rulers, and people of England, to have resisted and gain-standed Mary their Queen, with all the sort of her Idolatrous Priests, together with all such as should have assisted her, when that she and they openly began to suppresse Christs Evangell, to shed the blood of the Saints of God, and to erect that most devillish p. 26Idolatry, the Papisticall abominations, and his usurped tyranny, which once most justly by common Oath was banished from that Realm. But because I cannot at this present discusse this argument as it appertaineth, I am compelled to omit it to better opportunity; and so returning to your Honours, I say, That if ye confesse your selves baptized in the Lord Jesus, as of necessity ye must confesse, That the care of Religion doth appertain to your charge: And if ye know that in your hands God hath put the sword, for the causes above expressed, then can ye not deny, but that the punishment of obstinate and malapert Idolaters (such as all your Bishops be) doth appertain to your Office, if after admonition they continue obstinate. I am not ignorant what be the vain defences of your proud Prelats; they claim, first, A prerogative and priviledge, That they are exempted, and that by consent of Councells and Emperouts, from all Jurisdiction of the Temporalty. And secondly, when they are convinced of manifest impiety, abuses and enormities, as well in their manners, as in Religion; neither fear nor shame they to affirm, That things so long established, cannot suddenly be reformed, although they be corrupted; but with processe of time they promise to take order. But in few words, I answer,Note. That no priviledge granted against the Ordinance and Statutes of God is to be observed, although all Councells and men on the earth have appointed the same: But against Gods Ordinance it is, That Idolaters, murtherers, false Teachers, and Blasphemers, shall be exempted from punishment, as before is declared; and therefore in vain it is, that they claim for priviledge, when God saith, The murtherer shalt thou drive from my Altar, that he may die the death. And as to the Order and Reformation which they promise, that is to be looked or hoped for, when Satan, whose children and slaves they are, can change his nature. This answer, I doubt not, shall suffice the sober and godly reader: But yet, to the end that they may further see their own confusion, and that your Honours may the better understand what ye ought to do in so manifest a corruption and defection from God, I ask of them, What assurance they have of this their immunity, exemption or priviledge? Who is the author of it? And what fruit it hath produced?God is not author of any priviledge granted to the Papisticall Bishops, that they be exempted from the power of the civill sword. And first I say, That of God they have no assurance, neither yet can he be proved to be author of any such priviledge. But the contrary is easie to be seen; for God in establishing his Orders in Israel, did so subject Aaron (in his Priesthood being the figure of Christ) to Moses, that he feared not to call him in judgement, and to constrain him to give accounts of his wicked deed in consenting to Idolatry, as the History doth plainly witnesse; for thus it is written; Then Moses took the Calfe which they had made, and burned it with fire, and did grinde it to powder; Exod. 32.Exod 32and scattering it in the water, gave it to drink to the children of Israel, declaring thereby the vanity of their Idol, and the abomination of the same: And thereafter Moses said to Aaron, What hath this people done to thee, that thou shouldest bring upon it so a great sin?

Thus, I say, doth Moses call Aaron, and accuse him of the destruction of the whole people; and yet he perfectly understood that God had appointed him to be the high Priest, That he should bear upon his shoulders and upon his brest the names of the twelve Tribes of Israel, for whom p. 27he was appointed to make sacrifice, prayers, and supplications. He knew his dignitie was so great, that onelyonly he might enter within the most holy place;The dignity of Aaron did not exempt him from judgment but neither could his Office nor dignitie exempt him from judgement, when he had offended. If any object, Aaron at that time was not anointed, and therefore was he subject to Moses; I have answered, That Moses being taught by the mouth of God did perfectly understand to what dignitie Aaron was appointed, and yet he feared not to call him in judgement, and to compell him to make answer for his wicked fact. But if this answer doth not suffice, yet shall the Holy Ghost witnesse further in the matter. Salomon removed from honour Abiathar being the High Priest, and commanded him to cease from all function, and to live as a private man. Now if the Unction did exempt the Priest from Jurisdiction of the Civill Magistrate, Solomon did offend and injured Abiathar; for he was Anointed, and had carried the Arke before David; But God doth not reprove the fact of Solomon, neither yet doth Abiathar claime any prerogative by the reason of his Office, but rather doth the Holy Ghost approve the fact of Solomon, saying, Solomon ejected forth Abiathar, that he should not be the Priest of the Lord, 1 King. 2. 1 Sam 3.1 Kgs 21 Sam 3that the word of the Lord might be performed which he spake upon the house of Eli. And Abiathar did thinke that hee obtained great favour, in that hee did escape the present death, which by his Conspiracie he had deserved. If any yet reason, That Abiathar was no otherwise subject to the judgement of the King, but as he was appointed to be the executor of that sentence, which GOD before had pronounced, as I will not greatly denie that reason, so require I that every man consider, That the same God who pronounced sentence against Eli and his house,Notewell. hath pronounced also, That Idolaters,Gal. 4. 1 Tim. 3.Gal 41 Tim 3 Whore-mongers, Murtherers and Blasphemers, shall neither have portion in the Kingdom of God, neither ought to be permitted to bear any Rule in his Church and Congregation. Now if the Unction and Office saved not Abiathar, because that Gods sentence must needs be performed, Can any priviledge granted by man be a Buckler to malefactors, that they shall not be subject to the punishments pronounced by God? I think no man will be so foolish as so to affirm; for a thing more then evident it is, That the whole Priesthood in the time of the Law was bound to give obedience to the Civill Powers; and if any member of the same was found criminall, the same was subject to the punishment of the Sword which God had put into the hand of the Magistrate. And this Ordinance of his Father did not Christ disannull, but rather did confirm the same,Math. 17.Matt 17 commanding Tribute to be paid for himself and for Peter; who perfectly knowing the minde of his Master, writeth thus in his Epistle; Submit your selves to all manner of Ordinance of man (he excepteth such as be expressely repugning to Gods Commandment) for the Lords sake, 1 Pet. 2. Acts 4 and 5.1 Pet 2Acts 4whether it be to the King, as to the chief Head, or unto Rulers, as unto them that are sent by him for punishment of evil doers, and for the praise of them that do well. The same doth the Apostle Saint Paul most plainly command in these words;Rom. 13.Rom 13 Let every soul be subject to the Superiour Powers. Which places make evident, That neither Christ, neither his Apostles, hath given any assurance of this immunity and priviledge which p. 28men of Church (as they will be termed) do this day claim: Yea, it was a thing unknown to the Primitive Church many yeers after the dayes of the Apostles:Chrysostome up…on Rom. …3.Rom 3 For Chrysostome, who served in the Church at Constantinople four hundreth yeers after Christs Ascension, and after that corruption was greatly increased, doth yet thus write upon the foresaid words of the Apostle,Let Papists answer Chrysostome. This precept (saith he) doth not appertain to such as be called seculars onelyonly, but even to those that be Priests and religious men: And after he addeth, Whether thou be Apostle, Evangelist, Prophet, or whosoever thou be, thou canst not be excepted from this subjection. Hereof it is plain Chrysostome did not understand that God had exempted any person from obedience and subjection of the Civill Power, neither yet that he was Authour of such exemption and priviledge, as Papists do this day claim. And the same was the judgement and uniforme Doctrine of the Primitive Church for many yeers after Christ.

Your Honours do wonder, I doubt not, from what Fountain then did this their immunitie (as they term it) and singular priviledge spring; I shall shortly touch that, which is evident in their owne Law and Histories. When the Bishops of Rome, the very Antichrists had partly by fraud, and partly by violence usurped the superiortie of some places in Italy, and most unjustly had spoiled the Emperours of their Rents and possessions, and had also murthered some of their Officers,Let their own Histories witnesse. as Histories do witnesse, then began Pope after Pope to practise and devise, how they should be exempted from the judgment of Princes, and from the equity of Laws; and in this point they were most vigilant, till at length iniquity did so prevaile in their hands, according as Daniel had before prophesied of them, that this sentence was pronouned, Neither by the Emperour, neither by the Clergie, neither yet by the people shall the Iudge be judged. The mouth of the beast speaking great things. Distinct. 9. quest. 3. Their Laws do witnesse.God will (saith Symmachus) that the causes of others be determined by men, but without all question he hath reserved the Bishop of this Seat (understanding Rome) to his own judgement. And hereof diverse Popes, and Expositours of their Laws would seeme to give reasons; for saith Agatho, All the Precepts of the Apostolike Seat are assured, Dist. 19.as by the voyce of God himself. The Author of the glosse upon this Canon, affirmeth, That if all the world would pronounce sentence against the Pope,Cap. de Translatione Titl. 7. yet should his sentence prevail; For (saith he) the Pope hath a Heavenly will, and therefore he may change the nature of things, he may apply the substance of one thing to another, and of nothing he may make somewhat; and that sentence, which was nothing (that is) by his minde false and unjust, he may make somewhat that is true and just; for (saith he) in all things that please him his will is for reason; neither is there any man that may aske of him, Why doest thou so? for he may dispence above Law, and of injustice he may make justice; for he hath the fulnesse of all power. And many other blasphemous sentences did they pronounce every one after other, which for shortnesse sake I omit, till at the end they obtained this most horrible Decree; That,Dist 40. albeit in life and conversation they were so wicked, and detestable, that not onelyonly they condemned themselves, but that also they drew to Hell and perdition many thousands with them,Note the equitie of this commandment yet that none should presume to reprehend or rebuke them. This being established for the Head (albeit not without some contradiction, for some Emperours did require p. 29due obedience of them, as Gods Word commanded, and ancient Bishops had given before to Emperours, and to their Laws, but Sathan so prevailed in his suite before the blinde world, that the former sentences were confirmed, which power being granted to the Head) then began provision to be made for the rest of the members in all Realms and Countries, where they made residence; the residence whereof we see to be this, that none of that pestilent generation (I mean the vermine of the Papisticall Order) will be subject to any Civill Magistrate, how enormous soever his crime be, but will be reserved to their own Ordinary, as they terme it: And what fruits have hereof ensued, be the word never so blinde, it cannot but witnesse; for how their Head that Romane Antichrist hath beene occupied ever since the granting of such priviledges, Histories do witnesse, and of late the most part of Europa, subject to the plague of God, to fire and sword, by his procurement hath felt, and this day doth feel: The pride, ambition, envie, excesse, fraud, spoil, oppression, murther, filthie life and incest, that is used and maintained amongst that rabble of Priests, Friers, Monks, Cannons, Bishops, and Cardinals, cannot be expressed. I fear not to affirm, neither doubt I to prove, that the Papisticall Church is further degenerate from the puritie of Christs Doctrine, from the footsteps of the Apostles,The matter is more then evident. and from the manners of the primitive Church, then was the Church of the Iews from Gods holy Statutes, what time it did crucifie Christ Jesus the onelyonly Messias, and most cruelly persecute his Apostles: And yet will our Papists claim their priviledges and ancient Liberties, which if you grant unto them, my Lords, ye shall assuredly drink the cup of Gods vengeance with them,Whosoever maintaineth the priviledges of Papists, shall drink the Cup of Gods vengeance with them. and shall be reputed before his presence, companions of Theeves, and maintainers of Murtherers, as is before declared; for their immunity and priviledge, whereof so greatly they boast, is nothing else, but as if Theeves, Murtherers, or Briggands should conspire amongst themselves, that they would never answer in judgement before any lawfull Magistrate, to the end that their theft and murther should not be punished; even such (I say) is their wicked priviledge, which neither they have of God the Father, neither of Christ Jesus, who hath revealed his Fathers Will to the world, neither yet of the Apostles nor primitive Church, as before is declared: But it is a thing conspired among themselves, to the end that their iniquity, detestable life and Tyrannie may never be repressed,Object. nor reformed. And if they Object, That godly Emperours did grant and confirm the same. I answer,Answ. That the godlinesse of no man is or can be sufficient Authoritie to justifie a foolish and ungodly fact, such I mean, as God hath not allowed by his Word; for Abraham was a godly man, but the denyall of his Wife was such a fact, as no godly man ought to imitate: The same might I shew of David, Hezekiah, and Iosiah, unto whom I think no man of judgement will preferre any Emperour since Christ, in holinesse and wisdom, and yet are not their facts, no even such as appeared for good causes, to be approved nor followed. And therefore, I say, as errour and ignorance remain alwayes with the most perfect man in his life, so must their works be examined by another rule, then by their own holinesse, if they shall be approved.

p. 30But if this Answer doth not suffice, then will I answer more shortly, That no godly Emperour since Christs Ascension hath granted any such priviledge to any such Church or person, as they (the whole generation of Papists) be at this day.

I am not ignorant, that some Emperours of a certain zeale, and for some considerations granted liberties to the true Church, afflicted for their maintenance against Tyrants; but what serveth this for the defence of their Tyrannie? If the Law must be understood according to the minde of the Lawgiver, then must they prove themselves Christs true and afflicted Church, before they can claim any priviledge to appertaine to them, for onelyonly to that Church were the priviledges granted; it will not be their glorious Titles, neither yet the long possession of the name that can prevail in this so weighty a Cause; for all those had the Church of Ierusalem, which did crucifie Christ, and did condemne his Doctrine. We offer to prove by their fruits and Tyrannie, by the Prophets, and plain Scriptures of God, what trees and generation they be, to wit, unfruitfull and rotten, apt for nothing, but to be cut and cast into Hell fire; yea, that they are the very kingdome of Antichrist, of whom we are commanded to beware.

Therefore, my Lords, to return to you, seeing that God hath armed your hands with the sword of Justice, seeing that his Law most straightly commandeth Idolaters and false Prophets to be punished with death, and that you be placed above your Subjects, to reigne as fathers over their Children; and further, seeing that not onelyonly I, but with me many thousand famous, godly and learned persons, accuse your Bishops, and the whole rabble of the Papisticall Clergie, of Idolatrie, of Murther and Blasphemie against God committed: It appertaineth to your Honours to bee vigilant and carefull in so weighty a matter? The question is not of earthly substance, but of the glory of God, and of the Salvation of your selves, and of your brethren subject to your charge; in which if you (after this plain admonition) be negligent, there resteth no excuse by reason of ignorance; for in the name of God I require of you, That the Cause of Religion may be tried in your presence by the plain and simple Word of God; That your Bishops be compelled to desist from their Tyrannie, That they be compelled to make answer for the neglecting of their Office for the substance of the poor, which unjustly they usurp, and prodigally they do spend; but principally for the false and deceivable Doctrine which is taught and defended by their false Prophets, flattering Friers, and other such venomous Locusts: Which thing if with single eyes yee do, (preferring Gods glory and the Salvation of your Brethren before all wordly Commoditie) then shall the same God, who solemnly doth pronounce to honour those that do honour him, pour his benedictions plentifully upon you, he shall be your Buckler, protection and Captain, and shall represse by his strength and wisdom, whatsoever Satan by his supposts shall imagine against you I am not ignorant, that great troubles shall ensue your enterprise; for Satan will not be expelled from the possession of his usurped Kingdom without resistance: But if you (as is said) preferring Gods glory to your own lives, unfainedly seek and study p. 31to obey his blessed will, then shall your deliverance be such, as evidently it shall be known, That the Angels of the Eternall do watch, make war and fight for those that unfainedly fear the Lord. But if you refuse this my most reasonable and just Petition, what defence that ever you appear to have before men, then shall God (whom in me you contemne) refuse you;Deut. 28. Levit. 26.Deut 28Lev 26 he shall pour forth contempt upon you, and upon your posterity after you; the spirit of boldnesse and wisedome shall be taken from you; your enemies shall raigne, and you shall die in bondage; yea, God shall cut down the unfruitfull trees, when they do appear most beautifully to flourish,Isai. 27. & 30.Isa 27 and shall so burne the root, that after you shall neither twigge nor branch again spring to glory. Hereof I need not to adduce unto you examples from the former ages, and ancient histories: For your brethren the Nobility of England are a mirrour and glasse, in the which ye may behold Gods just punishment;Note this for our time. For as they have refused him and his Evangell which once in mouth they did professe, so hath he refused them, and hath taken from them the spirit of wisedom, boldnesse, and of counsell; they see and feel their own misery, and yet they have no grace to avoid it. They hate the bondage of strangers, the pride of Priests, and the monstriferous Empire of a wicked woman, and yet are they compelled to bow their necks to the yoke of the devill, to obey whatsoever the proud Spaniards and misled Mary list to command; and finally, to stand like slaves with cap in hand till the servants of Satan, the shaven sort, call them to Councell: This fruit do they reap and gather of their former rebellion and unfaithfulnesse towards God; They are left confusen in their own counsells; he, whom in his members for the pleasure of a wicked woman they have exiled, persecuted and blasphemed, doth now laugh them to scorn, suffereth them to be pined in bondage of most wicked men, and finally, shall judge them to the fire everlasting, except that speedily and openly they repent their horrible Treason which against God, against his Son Christ Jesus, and against the Liberty of their own native Countrey they have committed. The same plagues shall fall upon you,Note. be you assured, if ye refuse the defence of his servants that call for your support. My words are sharp; but consider, my Lords, that they are not mine, but that they are the threatnings of the Omnipotent, who assuredly will perform the voices of his Prophets, how that ever carnall men despise his admonitions. The Sword of Gods wrath is already drawn,Let England and Scotland both advert. which of necessity must needs strike, when grace offered is obstinately refused. You have been long in bondage of the devill, blindenesse, errour and Idolatry, prevailing against the simple Truth of God in that your Realme, in which God hath made you Princes and Rulers: But now doth God of his great mercy call you to repentance,God calleth to repentance before he strike in his hot displeasure. before he pour forth the uttermost of his vengeance: He cryeth to your ears, That your Religion is nothing but Idolatry; he accuseth you of the blood of his Saints which hath been shed by your permission, assistance and powers: For the tyranny of those raging Beasts should have no force, if by your strength they were not maintained.Papists had no force, if Princes did not maintain them. Of those horrible crimes doth now God accuse you, not of purpose to condemne you, but mercifully to absolve and pardon you,Acts 2.Acts 2 as sometime he did those whom Peter accused to p. 32have killed the Son of God, so that ye be not of minde nor purpose to justifie your former iniquity. Iniquity I call not onelyonly the crimes and offences which have been, and yet remain in your manners and lives, but that also which appeareth before men most holy, with hazard of my life I offer to prove abomination before God;No true servant of God may communicate with the Papisticall Religion. that is, your whole Religion to be so corrupt and vain, that no true servant of God can communicate with it, because that in so doing he should manifestly deny Christ Jesus and his Eternall Verity. I know that your Bishops, accompanied with the swarm of the Papisticall vermine, shall cry, A damned heretick ought not to be heard. But remember, my Lords, what I protested in the beginning, upon which ground I continually stand;An answer to the Objection, That an heretick ought not to be heard. to wit, That I am no hereticke, nor deceivable Teacher; but the servant of Christ Jesus, a Preacher of his infallible Verity, innocent in all that they can lay to my charge concerning my Doctrine; and therefore by them, being enemies to Christ, I am unjustly condemned: From which cruell Sentence I have appealed, and do appeal, as before mention is made; in the mean time most humbly requiring your Honours to take me in your protection, to be auditors of my just defences, granting unto me the same liberty which Achab, a wicked King, and Israel at that time a blinded people, granted to Elijah in the like case; That your Bishops, and the whole rabble of your Clergie,1 Kings 13.1 Kgs 13 may be called before you, and before that people whom they have deceived; That I be not condemned by multitude, custome, by Authority or Law devised by man; but that God himself may be judge betwixt me and my adversaries: Let God, I say, speak by his Law, by his Prophets, by Christ Jesus, or by his Apostles, and so let him pronounce what Religion he approveth; and then, be my enemies never so many, and appear they never so strong and so learned, no more do I fear victory, then did Elijah, being but one man, against the multitude of Baals Priests. And if they think to have advantage by their Councells and Doctors, this I further offer,Touching Councels and Doctors. To admit the one and the other as witnesses in all matters debatable, three things (which justly cannot be denied) being granted unto me: First, That the most ancient Councells nighest to the Primitive Church, in which the learned and godly Fathers did examine all matters by Gods Word, may be holden of most Authority. Secondly, That no determination of Councells nor man be admitted against the plain Verity of Gods Word, nor against the determination of those four chief Councells, whose Authority hath been and is holden by them equall with the Authority of the four Evangelists. And last, That to no Doctor be given greater authority, then Augustine requireth to be given to his Writings;In prologo Retract. to wit, If he plainly prove not his affirmation by Gods infallible Word, that then his sentence be rejected, and imputed to the errour of a man.

These things granted and admitted, I shall no more refuse the testimonies of Councells and Doctors, then shall my adversaries. But and if they will justifie those Councells which maintain their pride and usurped Authority, and will reject those which plainly have condemned all such tyranny, negligence, and wicked life as Bishops now do use: And if further they will snatch a doubtfull sentence of a Doctor, and refuse p. 33his minde when he speaketh plainly; then will I say, That all men are lyers, That credit ought not to be given to an unconstant witnesse; and that no Councells ought to prevail, nor be admitted against the sentence which God hath pronounced.

And thus, my Lords, in few words to conclude, I have offered unto you a tryall of my innocency: I have declared unto you what God requireth of you, being placed above his people as Rulers and Princes: I have offered unto you, and to the inhabitants of the Realme, the Verity of Christ Jesus: And with the hazard of my life I presently offer to prove the Religion which amongst you is maintained by fire and sword to be false, damnabl…, and diabolicall. Which things if ye refuse, defending tyrants in their tyrannie, then I dare not flatter, but as it was commanded to Ezechiel boldly to proclaim;Ezech. 33.Ezek 33 so must I cry to you, That you shall perish in your iniquity, That the Lord Jesus shall refuse so many of you as maliciously withstand his eternall Verity,Mat. 24. & 26.Matt 24 and in the day of his apparition, when all flesh shall appeare before him, that he shall repell you from his company, and shall command you to the fire which never shall be quenched;Dan. 12. Mat 25.Dan 12Matt 25 and then neither shall the multitude be able to resist, neither yet the counsells of man be able to prevail against that sentence which he shall pronounce.

God the Father of our Lord Iesus Christ, by the power of his holy Spirit, so rule and dispose of your hearts, that of simplicity ye may consider the things that be offered; and that ye may take such order in the same, as God in you may be glorified, and Christs Flock by you may be edified and comforted, to the praise and glory of our Lord Iesus Christ, whose Omnipotent Spirit rule your hearts in his true feare to the end. Amen.