Through God's providence, Stillwater's Revival Books brings you yet another book on tape. This one is The Appellation, or The Appeal, of John Knox from the cruel and most unjust sentence pronounced against him by the false bishops and clergy of Scotland, with his supplication and exhortation to the nobility, estates, and commonality of the same realm. It is from the year 1558. To the nobility and estates of Scotland, John Knox wishes grace, mercy and peace. From God, the Father of our Lord Jesus Christ, with the spirit of righteous judgment. It is not only the love of life temporal, rightly honorable, neither yet the fear of corporal death that moves me at this present, to expone to you the injuries done against me, and to crave of you as of lawful powers by God appointed, redress of the same. But partly it proceedeth from that reverence which every man oweth to God's eternal truth, and partly from a love which I bear to your salvation, and to the salvation of my brethren, abused in that realm, by such as have no fear of God before their eyes. It hath pleased God, of His infinite mercy, not only so to illumine the eyes of my mind, and so to touch my dull heart, that clearly I see, and by His grace unfeignedly believe, that there is none other name given to men under the heaven by which salvation consisteth save the name of Jesus alone, who by that sacrifice which he did offer once upon the cross hath sanctified forever those that shall inherit the kingdom promised. But also it uppleased him of his superabundant grace to make and appoint me, most wretched of many thousands, a witness, minister, and preacher of the same doctrine. the somewhere of, I did not spare to communicate, while my brethren, being with them in the realm of Scotland in the year 1556, because I know myself to be a steward, and that a compso of the talent committed to my charge shall be required by him who shall admit no vain excuse which fearful men pretend. I did therefore, as God did minister during the time I was conversant with them, God is record and witness. Truly 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 could satisfy His justice except the death of His only Son, and to magnify the great mercies of our Heavenly Father, who did not spare the substance of His own glory, but did give unto the world to suffer the ignominious and cruel death of the cross, 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 filthiness? To wit, that they are bound to walk in the newness of life, fighting against the lusts of the flesh, and studying at all times to glorify God by such good works as He hath prepared His children to walk in. In doctrine I did further affirm, so taught by my Master Christ Jesus, that whosoever denieth Him, 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, and such as hope for life everlasting, avoid all superstition, vain religion, and idolatry. Vain religion and idolatry, I call, whatsoever is done in God's service or honor without the express commandment of His own Word. This doctrine did I believe to be so conformable to God's holy scriptures that I have thought no creature could have been so impudent as to have damned any point or article of the same. Yet, nevertheless, me as an heretic, and this doctrine as heretical, have yours false bishops and ungodly clergy damned, pronouncing against me a sentence of death and testification whereof they have burned a picture. From which false and cruel sentence, and from all judgment of that wicked generation, I make known to your honors that I appeal to a lawful and general counsel, to such, I mean, as most ancient laws and canons do approve to beholden. By such, as whose manifest impiety is not to be reformed in the same most humbly requiring of your honors, that as God hath appointed you princes in that people, and by reason thereof requires of your hands the defense of innocents troubled in your dominion. In the meantime, until the controversies at this day be in religion be lawfully decided, you receive me and such others as most unjustly by those cruel beasts are persecuted in your defense and protection. Your honors are not ignorant. that it is not I alone who doth sustain this cause against the pestilent generation of Papists, but that the most part of Germany, the country of Helvetia, the king of Denmark, the nobility of Polonia, together with many other cities and churches reformed, appeal from the tyranny of that Antichrist, and most earnestly to call for a lawful and general council, wherein may all controversies in religion be decided by the authority of God's most sacred word, And unto this same, as said is, do I appeal yet once again, requiring of your honors to hold my simple and plain appellation of no less value nor effect. than if it had been made with greater circumstance, solemnity, and ceremony, and that ye receive me calling unto you as to the powers of God ordained in your protection and defense against the rage of tyrants, not to maintain me in any iniquity, error, or false opinion, but to let me have such equity as God by His word, ancient laws, and determinations of most godly counsels grant to man, accused or infamed. The Word of God will that no man shall die except he be found criminal and worthy of death for offense committed, of the which he must be manifestly convicted by two or three witnesses. Ancient laws do permit just offenses, to such as be accused, be the crimes never so horrible. Godly counsels will that neither bishop nor persons ecclesiastical whatsoever accused of any crime shall sit in judgment, consultation, or counsel where the cause of such men as to accuse them is to be tried. These things require I of your honors to be granted unto me, to wit, that the doctrine which our adversaries condemn for heresy may be tried by the simple and plain word of God, that just offenses be admitted to us that sustain the battle against this pestilent generation of Antichrist, and that they be removed from judgment 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, 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 any Christ. And therefore, my lords, I cannot cease in the name of Jesus Christ to require of you that the matter be come in examination. And that ye the estates of the realm, by your authority, compel such as will be called bishops, not only to desist from the cruel murdering of such study to promote God's glory in detecting and disclosing the damnable impiety of that man of sin, the Roman Antichrist, but also that ye compel 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, the former Whether that my appellation is lawful and to be admitted, seeing that I am damned as a heretic, and secondarily, whether your honors 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 more clearly to prove. First, that my appellation is most lawful and just, and secondarily, that your honors cannot refuse to defend me thus calling for your aid, but that in so doing you declare yourselves rebellious to God, maintainers of murderers and shedders of innocent blood. How just cause I have by the civil law, as for their canon it is a cursed of God, to appeal from their unjust sentence, my purpose is not to make long discourse. Only I will touch the points which all men confess to be just causes of appellation. lawfully could I not be summoned by them, being for that time absent from their jurisdiction, charged with the preaching of Christ's evangel in a free city not subject to their tyranny. Secondarily, to me, was no intimation made of their summons, but so secret was her surmised malice that the copy of the summons being required was denied. Thirdly, to the realm of Scotland could I have had no free nor sure access, being before exiled from the same by their unjust tyranny. And last, 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 my letters published to the Queen Dowager, and had intended, against all their crimes, offering myself, with hazard of life, to prove the same. for the which they are not only unworthy of ecclesiastical authority, but also of any sufferance within a commonwealth professing Christ. This my accusation, proceeding their summons, neither by the law of God, neither yet by the law of men, can they be to me competent judges, till a place be granted unto me openly to prove my accusation intended against them, and may be compelled to make answer as criminals. For I will plainly prove that not only bishops but also popes have been removed from all authority and pronouncement of judgment till they have purged themselves of accusations laid against them. Yea, further I will prove that bishops and popes most justly have been deprived from all honors administration for smaller crimes than I have to charge the whole rabble of your bishops. But because this is not my chief ground, I will stand content for this present to show that lawful it is to God's prophets and to preachers of Christ Jesus to appeal from the sentence and judgment of the visible church to the knowledge of the temporal magistrate who by God's law is bound to hear their causes and to defend them from tyranny. The prophet Jeremy was commanded by God to stand in the court of the house of the Lord and to preach this sermon in effect that Jerusalem should be destroyed and be expound inappropriate to all nations of the earth and that also that famous The temple of God should be made desolate like unto Sila, because the priests and prophets and the people did not walk in the law which God had proposed unto them, neither would they obey the voices of the prophets whom God sent to call them to repentance. For this sermon was Jeremy apprehended, and a sentence of death was pronounced against him, and that by the priests and by the prophets and by the people. which things being brooded in the ears of the princes of Judah, they passed out from the king's house to the temple of the Lord, and sat down in judgment for further knowledge of the cause. But the priests and prophets continued in their cruel sentence, which before they had pronounced, saying, This man is worthy of the death, for he hath prophesied against this city, as your ears have heard. But Jeremy, so moved by the Holy Ghost, began this defense against that the tyrannous sentence in these words. The Lord, saith he, hath sent me to prophesy against this house and against this city, and all the words which you have heard. Now, therefore, make good your ways, and hear the voice of the Lord your God, and then shall he repent of the evil which he has spoken against you. As for me, behold, I am in your hands, so doth he speak to the princes. Do to me as you think good and righteous. Know ye this most assuredly, that if ye murder or slay me, ye shall make yourselves, this city, and the inhabitants of the same, criminal, and guilty of innocent blood. For of a truth the Lord hath sent me to speak in your ears all those words." Then the princes and the people, saith the text, said, 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 proves, whatsoever before I have affirmed to wit that it is lawful for the servants of God to call for the help of the civil magistrate against the sentence of death, if it be unjust, by whomsoever it be pronounced, and also that the civil sort hath power to repress the fury of the priests, and to absolve whom they have condemned. For the prophet of God was damned by those who then only in earth were known to be the visible church, to which priests and prophets who were then in Jerusalem, the 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 mouths, 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, did first excommunicate Jeremy, for that he did preach otherwise than did the common sort of prophets in Jerusalem, and last apprehended him, as you have heard, pronouncing against him this sentence aforewritten, from the which nevertheless the prophet appealed, that is, sought help and defense 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 you think righteous, he doth not nor 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. As he should say, You princes of Judah and rulers of the people, to whom appertaineth indifferently to judge the Twitsy party and party, to justify the just man, and to condemn the malefactor. You have heard a sentence of death pronounced against me by those whose lips ought to speak no deceit, because they are sanctified and appointed by God Himself to speak His law and to pronounce judgment with equity. But as they have left the living God and have taught the people to follow vanity, so are they become mortal enemies to all God's true servants, of whom I am one, rebuking their iniquity, apostasy, and defection from God, which is the only cause they seek by 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 at my enemies is so pronounced sentence. I stand in your presence, whom God hath made princes, your power is above their tyranny. Before you do expone 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 defense of me or in my just cause, appealing to your judgment, either yet encourage my enemies in seeking my blood, this one thing I dare not conceal, that if you murder me, which thing you do if you defend me not, you make not only my enemies guilty of my blood, but also yourselves and this whole city. By these words, I say it is evident that the prophet of God, being damned to death by the priests and by the prophets of the visible church, did seek aid, support, and defense at the princes and temporal magistrates, threatening his blood to be required of their hands if they by their authority did not defend him from the fury of his enemies, alleging 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, that he desired their conversion to God, continually calling upon them to walk in the ways which God had approved, and therefore that he boldly crave of the princes, as of God's lieutenants, to be defended from the blind rage and tyranny of the priests, notwithstanding that they claimed to themselves authority to judge in all matters of religion. And the same did he what time he was cast into prison, and thereafter was brought to the presence of King Zedekias, after I say that he had defended his innocence, 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, saying, But now, my lord the king, take heed of this each thing. 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 imprisonment to be changed, whereof it is evident that the prophet did after then once seek help of the civil power, and at 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 think that Jeremy did not appeal because he only declared the wrong God unto him, and did but crave defense according to his innocence, let the same man understand that none otherwise do I appeal from that false and cruel sentence which your bishops have pronounced against me. Neither yet can there be any other just cause of appellation but innocence he hurt, or suspected 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, murderer, blasphemer, open adulterer, or any offender whom God's Word commanded to suffer for a crime committed, my appellation were vain and to be rejected. But if I being innocent, yea, the doctrine which your bishops have condemned in me being God's eternal verity, have no less liberty to crave your defense against that cruelty than had the prophet Jeremy to seek the aid of the princess and king of Judah. But this shall more plainly appear in the fact that St. Paul, after that he was apprehended in Jerusalem, did first claim to the liberty of Roman citizens for avoiding torment. What time that the captain could have examined him by questions Thereafter, in the council, where no righteous judgment 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 judgment of the priests of Jerusalem to the Emperor, of which last point, because it doth chiefly appertain to this cause, I shall somewhat speak. After that Paul had diverse times been accused, as in the Acts of the Apostles is manifest, At the last, the chief priests and their faction came to Caesarea, with Festus the president, who presented to them Paul in judgment, whom they accused of horrible crimes, which nevertheless they could not prove the apostle defending, that he had not offended neither against the law, neither against the temple, neither yet against the emperor. But Festus, willing to gratify the Jews, said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things in my presence? But Paul said it, I stand at the justice seat of the Emperor, where it behooveth me to be judged. I have done no injury to the Jews, as thou knowest. If I have done anything 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 cruel tyrant than in all that session and learned company. Which things, no doubt, Festus did understand, pronouncing these words, Hast thou appealed to Caesar? Thou shalt go to Caesar. as he would say, as a man willing to understand the truth, before I pronounce sentence, have required of thee to go to Jerusalem, where the learned of thine own nation may hear thy cause, and discern him the same. The controversy standeth in matters of religion. Thou art accused as an apostate from the law, as a violator of the temple, and 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 disappeal to the Emperor, preferring him to all our judgments, of no purpose be like but to delay time? Thus I say, it might have appeared that Paul did only injury to the judge and to the priest, but also that his cause was greatly to be suspected. partly for that he did refuse the judgment of those that had most knowledge, as all men supposed, of God's will and religion, and partly because he appealed to the emperor, who then was at Rome, far absent from Jerusalem, a man also ignorant of God and enemy to all virtue. But the apostle, considering the nature of his enemies, and what things they intended against him even from the first day that he began freely to speak in the name of Christ, did not fear to appeal to them and from the judge that would have gratified them. They had professed themselves plain enemies to Christ Jesus and to his blessed evangel, and had sought the death of Paul, yea, even by factions of treasonable conspiracy. And therefore, by no means would he admit them either judges in his cause, either auditors of the same, as Festus required, but grounding himself upon strong reasons, to wit, that he had not offended the Jews, neither yet the law, but that he was innocent, and therefore that no judge ought to give him in the hands of his enemies. Grounding, I say, his appellation upon these reasons, He neither regarded the displeasure of Festus, neither yet the brute of the ignorant multitude, but boldly did appeal, from all cognition of them, to the judgment of the Emperor, as said is. By these two examples, I doubt not that your Honours do understand that lawful it is to the servants of God, oppressed by tyranny, to seek remedy against the same, be it by appellation from their senates, or by imploring the help of civil magistrates. For what God hath approved in Jeremy and Paul, ye can condemn in none that likewise be entreated. I might allege some histories of the primitive church serving to the same purpose, as of Ambrose and Athanasius, of whom the one would not be judged but at Milan, where that his doctrine was heard of all the church and received and approved by many, and the other would in no wise give place to those councils where he knew that men conspired against the truth of God should sit in judgment and consultation. But because the Scriptures of God are my only foundation and assurance in all matters of weight and importance, I have thought the two former testimonies sufficient as well to prove my appellation reasonable and just as to declare to your honors that with safe conscience you cannot refuse to admit the same. If any think it arrogance or foolishness in me to compare myself with Jeremy and Paul, let the same man understand that as God is immutable, so is the verity of His glorious evangel of equal dignity. Whensoever it is impugned, be the members suffering never so weak. What I think touching mine own person God shall reveal when the secrets of all hearts shall be disclosed. And such as with whom I have been conversant can partly witness what arrogance or pride they espy in me. But touching the doctrine and cause which that adulterous and pestilent generation of antichrist servants, who will be called bishops amongst you, have condemned in me, I neither fear nor shame to confess and avow before man and angel to be the eternal truth of the eternal God. I doubt not to compare myself with any member in whom the truth hath been impugned since the beginning. For as it was the truth which Jeremy did preach in these words, the priests have not known me, saith the Lord, but the pastors have traitorously declined and fallen back from me. The prophets are prophesied in Baal, and they have gone after those things which cannot help. My people have left the fountain of living waters, and have digged to themselves pits which can contain no water. As it was a truth that the pastors and watchmen in the days of Isaiah were become dumb dogs, blind, ignorant, proud, and avaricious. And finally, as it was a truth that the princes and the priests were murderers of Christ Jesus and cruel persecutors of His apostles. So likewise it is a truth, and that most infallible, that those that have condemned me, the whole rabble of the papistical clergy, have declined from the true faith, have given ear to deceivable spirits and to doctrines of devils, are the stars fallen from the heaven to the earth, are fountains without water, and finally are enemies to Christ Jesus, deniers of His virtue, and horrible blasphemers of His death and passion. And further, is that visible church had no crime whereof justly they could accuse either the prophets, either the apostles, except their doctrine only? O, if not such as seek my blood, other crime to lay to my charge, except that I affirm, as always I offer to prove, that the religion which now is maintained by fire and sword is no less contrarious to the true religion taught and established by the apostles, that is, darkness to light, or the devil to God. And also, that such as now do claim the title and name of the church are no more the elect spouse of Christ Jesus than was the synagogue of the Jews the true church of God, what time has crucified Jesus Christ, damned his doctrine, and persecuted his apostles? And therefore, seeing that my battle is against the proud and cruel hypocrisies of this age, as that battle of those most excellent instruments was against the false prophets and malignant church of their age, neither ought any man to think it strange that I compare Neither ought you, my lords, judge yourselves less indebted and bound to me, calling for your support, than did the prince of Judah think themselves bound to Jeremy, whom for their 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 bowels of Christ Jesus, I require your honors not to esteem as a thing superfluous and vain, but that ye admit it, and also accept me in your protection and defense. that by you assured I may have access to my native country, which I never offended, to the end that freely and openly in the presence of the holy realm I may give my confession of all such points as this day be in controversy, and also that you, by your authority which ye have of God, compel such as of long time have blinded and deceived both yourselves and the people to answer to such things as shall be laid to their charge. But lest that some doubt remain that I require more of you than you of conscience are bound to grant, in a few words, I hope to prove my petition to be such as without God's 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 prove that your subjects be rightly instructed in his true religion, that they be defended from all oppression and tyranny, that true teachers may be maintained, and such as blind and deceive the people, together also with all idle bellies which do rob and oppress the flock, may be removed and punished as God's law prescribeth. And to the performance of every one of these do your offices and names, the honors and benefits which you receive, the law of God universally given to all men, and the examples of most holy princes bind and oblige you. My purpose is not greatly to labor to prove that your whole study ought to be to promote the glory of God, neither yet will I study to allege all reasons that justly may be brought to prove that ye are not exalted to reign above your brethren as men without care and solicitude. For these be principles so grafted in nature that very ethnics have confessed the same. For seeing that God only hath placed you in his chair, hath appointed you to be his lieutenants, and by his own seal hath marked you to be magistrates, and to rule above your brethren, to whom nature nevertheless 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 only, as said is, hath promoted you, and of his special favor hath given unto you this prerogative to be called gods. How horrible in gratitude were it then that you should be found unfaithful to him that hath thus honoured you! And further, what a monster it were that you should be proved unmerciful to them above whom you are appointed to reign as fathers above their children! Because I say that very ethnics 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 inequity of justice. I will not labor to show unto you what ought to be your study in maintaining God's true honor, lest that in so doing I should seem to make you less careful over God's true religion than were the ethnics over their idolatry. But because other petitions may appear more hard and difficult to be granted, I propose briefly, but yet freely, to speak what God by his word doth assure me to be true. First, that in conscience you are bound to punish malefactors and to defend innocents employing your help. Secondarily, that God requireth of you to provide that your subjects be rightly instructed in his true religion. and that the same by you be reformed, wheresoever abuses you creep in by malice of Satan and negligence of men. And last, that ye are bound to remove from honor 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 God's lively word. The first and second are most plain by the words of St. Paul, thus speaking of lawful powers. Let every soul, saith he, Submit himself unto the higher powers, for there is no power but of God. The powers that be are ordained of God. Whosoever therefore resisteth 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 this power? Do that which is good, and so shalt thou be praised of the same, for he is the minister of God for thy wealth. But if thou do that which is evil, fear, for he beareth not the sword for naught, for he is the minister of God to take vengeance on them that do evil. As the apostle in these words most straightly commandeth obedience to be given to the lawful powers, pronouncing God's wrath and vengeance against such as shall resist the ordinance of God, so doth he assign to the powers their offices, which are to take vengeance upon evildoers, 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 only to prove ourselves innocent 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 to punish the other, being evidently convict and proved criminal. Moreover, the former words of the Apostle do teach how far his powers be bound to their subjects, to wit that because they are God's ministers, by Him ordained for the profit and utility of others, most diligently ought they to intend upon the same. For that cause assign the Holy Ghost, commanding subjects, to obey and pay tribute, saying, For this do you pay tribute and toll. That is, because they are God's ministers, bearing the sword for your utility, whereof it is plain that there is no honor without a charge annexed. In this one point I wish your wisdoms deeply to consider, that God hath not placed you above your brethren to reign as tyrants without respect of their profit and commodity. You hear the Holy Ghost witness at the contrary, affirming that all lawful powers be God's ministers, ordained for their wealth, profit, and salvation of their subjects, and not for their destruction. Could it be, said I beseech you, that magistrates, in closing their subjects in a city without all victuals, or giving unto them no other victuals but such as were poisoned, did rule for the profit of their subjects? I trust that none would be so foolish as to affirm, but that, rather, every discreet person would boldly affirm that such as so did were tyrants unworthy of all regiment. If ye will not deny that which Christ Jesus affirmeth to be a truth infallible, to wit, that the soul is greater and more precious than the body, then shall we easily espy how unworthy of authority be those by this day to bar their subjects from the hearing of God's word, that they fire and sword compel them to feed upon the very poison of their souls the damnable doctrine of Antichrist. And therefore in this point I say I cannot cease to admonish your diligently to take heed over your charge which is greater than the most part of men suppose. It is not enough that you abstain from the violent wrong and oppression which ungodly men exercise against their subjects, be ye are further bound to wit that ye rule above them for their well. Which ye cannot do, if they 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 Christ's evangel sincerely preached. It will not excuse you in his presence who will require a co-opt of every talent committed to your charge, to say that ye suppose that the charge of the souls had been committed to your bishops. No, no, my lords, so ye cannot escape God's judgment. For if your bishops be proved to be no bishops, but deceivable thieves and ravening wolves, which I offer myself to prove by God's word, by law and counsels, yea, by the judgment of all the godly learned from the primitive church to this day, then shall your permission and defense of them be reputed before God, our participation with their theft and murder. For thus accused the prophet Isaiah of the princes of Jerusalem. Thy princes, saith he, are apostate, that is, obstinate refusers of God, and they are companions of thieves. 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 not only they were wicked themselves, but chiefly because they maintained wicked men, their priests, and false prophets in honors and authority. If they did not escape this accusation of the Holy Ghost in that age, look ye neither to escape the accusation nor the judgment which is pronounced against the maintainers of wicked men. To wit, that one and the other shall drink the cup of God's wrath and vengeance together. Unless ye should deceive yourselves, assuming your bishops to be virtuous and godly, this do I affirm, and offer myself to prove the same, that more wicked men than be the holy rabble of your clergy were never from the beginning universally known in any age. Yea, Sodom and Gomorrah may be justified in their respect, 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 Christ's body, for no other cause but the true service and honoring of God. And therefore I fear not to affirm that which God shall one day justify, that by your offices ye be bound, not only to repress their tyranny, but also to punish them as thieves and murderers, as idolaters and blasphemers of God. And in their rooms ye are bound to place true preachers of Christ's evangel, for the instruction, 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 possess the kingdom with Christ Jesus, ye may not take example, neither by the ignorant multitude of princes, neither by the ungodly and cruel rulers of the earth, of whom some pass their time in slop, insolence, and riot, without respect had to God's honor, or to the salvation of their brethren, and other most cruelly oppressed with proud nimrod, such as be the subject of 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 lawful powers be given the sword for punishment of malefactors, for maintenance of innocence, and for the profit and utility of their subjects. whether the reformation of religion fallen in decay and punishment of false teachers do appertain to the civil magistrate and nobility of any realm. I am not ignorant that Satan of old time, for maintenance of his darkness, hath obtained of the blind world two chief points. Former, he hath persuaded to princes, rulers, and magistrates that the feeding of Christ's flock appertaineth nothing to their charge, but that it is rejected upon the bishops and a state ecclesiastical. And secondarily, that the reformation of religion, be it never so corrupt, and the punishment of such as be sworn soldiers in their kingdom, are exempted from all civil power, and are reserved to themselves and to their own cognition. But that no offender can justly be exempted from punishment, and that the ordering and reformation of religion, with its instruction of subjects, doth especially appertain to the civil magistrate, shall God's 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, He did not exempt the matters of religion from the power of Moses. But as He gave Him charge over the civil polity, so He put in His mouth and in 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 he was commanded to depend from the mouth of Moses. Yea, nothing was he permitted to do to himself or to his children either, in his or their inauguration and sanctification to the priesthood. 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, that they may execute the office of the priesthood. Thou shalt make unto them garments, Thou shalt anoint them, Thou shalt wash them, Thou shalt fill their hands with the sacrifice." And so forth, of every rite and ceremony that was to be done unto them, a special commandment was given unto Moses that he should do it. Now if Aaron and his sons were so subject to Moses that they did nothing but at his Who dare be so bold as to affirm that the civil magistrate hath nothing to do in matters of religion? For seeing that then God did so straightly require that even those who did bear the figure of Christ should receive from the civil power, as it were, their sanctification and entrance to 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 civil power has now become so profane in God's eyes that it is sequestered from all intermission with the matters of religion? The Holy Ghost, in diverse 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 Lord's law, that it should be with him, that he might read it in all the days 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 requireth not only that the king should himself fear God, keep his law and statutes, but that also he, as the chief ruler, should provide that God's true religion should be kept inviolated of the people and flock which by God was committed to his charge. And this did not only David and Solomon perfectly understand, but also some godly kings in Judah, after the apostasy and idolatry that infected Israel by the means of Jeroboam, did practice their understanding and execute their power in some notable reformations. For Esau and Josaphat, kings in Judah, finding the religion altogether corrupt, did apply their hearts, saith the Holy Ghost, to serve the Lord and to walk in His ways. And thereafter doth witness that Asa removed from honors his mother, some say grandmother, because she had committed and labored to maintain horrible idolatry. And Josaphat did not only refuse strange gods himself, 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. of Ezechias and of Josias do more clearly prove the power and duty of the civil magistrate in the reformation of religion. Before the reign of Ezechias, so corrupt was the religion that the doors of the house of the Lord were shut up, the lamps were extinguished, no sacrifice was orally made. But in the first year of his reign, the first month of the same, did the king open the doors of the temple, bringing the priests and Levites, and assembling them together did speak unto them as follows. Hear Me, O ye Levites, and be sanctified now. And sanctify also the house of the Lord God of your fathers, and carry forth from the sanctuary all filthiness, he meaneth all monuments and vessels of idolatry. For our fathers have transgressed and have committed wickedness in the eyes of the Eternal, our God. They have left Him and have turned their faces from the tabernacle of the Lord, and therefore is the wrath of the Lord come upon Judah and Jerusalem. Behold, our fathers have fallen by the sword, our sons, daughters, and wives are led in captivity. But now have I purposed in my heart to make a covenant with the Lord God of Israel, that He may turn 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 than blind, clearly may perceive that the King doth acknowledge that it appertaineth to His charge appoint the Levites to their charges, and to admonish them of their duty in office, which thing he more evidently declareth, writing his letters to all Israel, to Ephraim and Manassas, and sent the same by the hands of messengers, having this tenor. You sons of Israel, return to the Lord God of Abraham, Isaac and Israel, and he shall return to the residue that resteth from the hands of Asher. 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 ye see. Hold not your heart, therefore, but give your hand unto the Lord. Return unto His sanctuary, serve Him, and He shall show mercy unto you, to your sons and daughters that be in bondage. For He is pitiful and easy to be entreated." Thus far did Ezechias, by letters and messengers, provoke the people declined from God to repentance, not only in Judah, where he reigned lawful king, but also in Israel, subject then to another And albeit that by some wicked men his messengers were mocked, it is a lack not to just punishment. For within six years after Samaria was destroyed and Israel led captive by Salmanzar, so did not the zealous king Ezechias attest to prosecute his duty in restoring the religion to God's perfect ordinance, removing all abominations. The same is to be read of Josias, who did not only restore the religion but did further destroy all monuments of idolatry which of long time had remained. For it is written of him that after the book of the law was found, and that he had asked console at the prophetess Huldah, he sent and gathered all the elders of Judah and Jerusalem, And 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 all their soul, and that they should ratify and confirm whatsoever was written in the book of God. He further commanded Helchaios, the high priest, and the priests of the inferior 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 days of Solomon. He did burn them, stamp them to powder, whereof one part he scattered in the brook Kidron, and the other upon the sepulchres and graves of the idolaters, whose bones he did burn upon the altars. where before they made sacrifice, not only in Judah, but also in Bethel, where Jeroboam 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 did burn their bones upon their own altars, and so returned to Jerusalem. This reformation made Josias, and for the same obtained as testimony the Holy Ghost, 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 both teachers, doth appertain to the power of the civil 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 Lord's 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 witness! For to some he gave most notable victories without the hand of man, and in their most desperate dangers, to declare his especial favors toward them by signs supernatural. To others he so established a kingdom that their enemies were compelled to stoop under their feet. and the names of all he hath registered not only in the book of life, but also in the blessed remembrance of all posterity since their days, which also shall continue till the coming of the Lord Jesus, who shall reward with the crown of immortality not only them, but also such as unfaintly 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 dominion and bounds, which is now so corrupt, that no part of Christ's institution remaineth in the original purity. And therefore of necessity it is, that speedily you provide for reformation, or else ye declare yourselves, not only void 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. First, because you are no Jews but Gentiles, and secondarily because you are no kings but nobilities in your realm. But be not deceived, for neither of both can excuse you in God's presence from doing your duty, for it is a thing more than certain that whatsoever God required of the civil magistrate in Israel or Judah concerning the observation of true religion during the time of the law, The same doth he require of lawful magistrates professing Christ Jesus in the time of the gospel, as the Holy Ghost hath taught us in the mouth of David, saying in Psalm 2, Be learned, you that judge the earth, kiss the sun, lest that the Lord wax angry, and that ye perish from the way. This admonition did not extend to the judges under the law only, but doth also include all such as be promoted to honors in the time of the gospel. when Christ Jesus doth reign and fight in his spiritual kingdom, whose enemies in that psalm be first most sharply taxed, their fury expressed, and vanity mocked. And then are the kings and judges who think themselves free from all law and obedience commanded to repent their former blind rage, and judges are charged to be learned. and last, are all commanded to serve the Eternal in fear, to rejoice before Him in trembling, to kiss the Son, that is, to give unto Him most humble obedience, whereof it is evident that the rulers, magistrates, and judges now in Christ's kingdom are no less bound to obedience unto God than were those under the law. And how is it possible that any shall be obedient who despise 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 St. Augustine plainly did note, writing to one Bonifatius, a man of war, according to the same argument and purpose which I labor to persuade to your honors? For after that he hath in his epistle declared the difference betwixt the heresy of the Donatists and Arians, and hath somewhat spoken of their cruelty, not to be repressed, and that it is lawful for the unjustly afflicted to seek support and defense at godly magistrates. For thus he writeth, either must the verity be kept close, or else must their cruelty be sustained. But if the verity should be concealed, not only should none be saved nor delivered by such silence, 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 showeth three reasons why the afflicted church in those days called for the help of the emperor and the godly magistrates against the fury of the persecutors. The first, the verity must be spoken or else mankind shall perish in error. The second, the verity, being plainly spoken, provoketh the adversaries to rage. And because that some did allege that rather we ought to suffer all injury than to seek support by man, he addeth a third reason to wit, that many weak ones be not able to suffer persecution and death for the truth's sake, to whom not the less respect ought to be had, that they may be won from error, and so be brought to greater strength. O that the rulers of this age should ponder and weigh the reasons of this godly writer, and proved the remedy which he requireth in these words following. Now when the church was thus afflicted, if any think that rather they should have sustained all calamity than that the help of God should have been asked by Christian emperors, he doth not well advert that of such negligence no good comes or reasons should be given. For where such as would that no just laws should be made against their impiety, allege that the apostles sought no such things of the kings of the earth, they do not consider that then the time was other than it is now, and that all things are done in their own time. What emperor then believed in Christ, that should serve him in making laws for godliness against impiety? While yet that saying of the prophet was complete, why have nations raged and people have imagined vanity? The kings of the earth have stand up, and princes have covenanted together against the Lord and against His anointed. That which is after said in the same psalm was not yet come to pass. And now understand, O you kings, be learned. You that judge the earth, serve the Lord in fear and rejoice to Him with tremblings. How do kings serve the Lord in fear, 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 insofar as he is a man, otherwise insofar as he is king. Insofar as he is man, he serveth him by living faithfully. But because he is also king, he serveth by establishing laws that command the things that be just, and that with a convenient rigor forbid things contrary. As Hezekiah served, destroying the groves, the temples of idols, and the places which were builded against God's commandment, so served also Josias doing the same. So served the king of the Ninevites, compelling the whole city to mitigate the Lord. So served Darius, giving him the power of Daniel, the idol to be broken, and his enemies to be cast to the lions. So served Nebuchadnezzar, by a terrible law forbidding of all that were in his realm to blaspheme God. Herein, therefore, do kings serve the Lord insofar as they are kings, when they do those things to serve Him, which none except kings be able to do. He further precedeth, and concludeth, that as, when wicked kings do reign, impiety cannot be bridled by laws, but rather is tyranny exercised under the title of the same. So it is a thing without all reason that kings professing the knowledge and honor of God should not regard nor care who did defend nor who did opune the church of God and their dominions. By these words of this ancient godly writer, your honors may perceive what I require of you, to wit, to repress the tyranny of your bishops, and to defend the innocent professing the truth. He did require of the emperor and kings of his days professing Christ, and manifestly concludeth that they cannot serve Christ, except that so they do. Let not your bishops think that Augustine speaketh for them, because he nameth the church. Let them read and understand that Augustine writeth 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 Arians, do cruelly persecute all such, as boldly speak Christ's eternal 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 as before unto the law, to defend the afflicted for matters of religion, and to repress the fury of the persecutors by the rigor and severity of godly laws. For which cause, no doubt, doth Isaiah the prophet say, 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 honors may evidently see that the same required in the time of the law. If ye do think that the reformation of religion and defence of the afflicted doth not appertain to you, because ye are no kings but nobles in the states of a realm, in two things ye are deceived, former, in that ye do not avert that David requireth as well that the princes and judges of the earth be learned, and that they serve and fear God as he requireth that the kings repent. If ye therefore be judges and princes, as no man can deny you to be, And by the plain words of David, you are charged to be learned, to serve and to fear God, which ye cannot do, if ye despise the reformation of his religion. And this is your first error. 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 God's true religion, and condemn your brethren, that in his name call for your support. Your duty is to hear the voice of the to study to follow his precepts, who, as is before said, of a special mercy hath promoted you to honors and dignity. His chief and principal precept is, that with reverence you receive and embrace his only beloved Son Jesus, that you promote to the uttermost of your powers his true religion, and that you 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 persecutor of Christ's members, Shall ye be excused if with silence he pass over his iniquity? Be not deceived, my lords, ye are placed in authority for an other purpose than to flatter your king in his folly and blind rage. To wit, that as with your body's strength, riches, and wisdom, things, which by your advice he shall take in hand for God's glory and for the preservation of his commonwealth and subjects. So by your gravity's counsel and admonition, ye are bound to correct and repress whatsoever ye know him to attempt expressively repugnant to God's word, honor, and glory, or what ye shall aspire 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 ye defraud your king he commit against him no less treason than if he did extract from him your due and promised support? What time by his enemies unjustly he were pursued? But this part of their duty and fear do a small number of the nobility of this age rightly consider. Neither yet will they understand that for that purpose God hath promoted them. For now the common song of Manius, we must obey our kings, be they good or bad, for God hath so commanded. But horrible shall the vengeance be that shall be poured forth upon such blasphemers of God his holy name and ordinance. For it is no less blasphemy to say that God hath commanded kings to be obeyed, when they commanded impiety, than 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 Christ's body, he hath commanded no obedience. But rather he hath approved, yea, and greatly rewarded, such as have opponed themselves to their ungodly commandments and blind rage. As in the example of the three children of Daniel and of Demilech it is evident. neither bound nor stooped before the golden image of the commandment to the great king Nebuchadnezzar. Daniel did openly pray, his windows being opened, against the established law of Darius and of his council. And Abdelech feared not to enter in before the presence of Zedekiah's, and boldly to defend the cause and innocency of Jeremiah the prophet, whom the king and his council had condemned to death. Every one of these facts should this day be judged foolish by such as will not understand what confession of God doth require of his children. when his verity is opuned, 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 facts stubborn in obedience, foolish presumption, and singularity, or else bold controlling of the God and His wise counsel. But how acceptable in God's presence was this resistance to the ungodly commandments and determinations of their King, the Ended Witness, But 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 perpetual comfort of God's afflicted children. And Abdemalek, in the day of the Lord's visitation, when the king and the council did drink the bitter cup of God's vengeance, did find his life for a prayer, and did not fall in the edge of the sword when many thousands did perish. And this was signified unto him by the prophet himself at the commandment of God, before that Jerusalem was destroyed. The 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 Abdemalek had in God made him come to oppone himself, being but one, to the king and to his whole council, who had condemned to death the prophet, whom his conscience did acknowledge to be innocent. For this did he speak in the presence of the king sitting in the port of Benjamin. My lord, my king, saith Abdemilek, these men do wickedly in all things that they have done to Jeremiah the prophet. Advert, and take heed, my lords, that the men who had condemned the prophet were the king, his princes, and council. And yet did one man accuse them all of iniquity, and did boldly speak in the defense of him whose innocency he was persuaded. And the same, I say, is the duty of every man in his vocation, but chiefly of the nobility, which is joined with their kings to bridle and repress their folly and blind rage. Which thing, if the nobility do not, neither yet labor to do, as they are traitors to their kings, so do they provoke the wrath of God against themselves and against the realm in which they abuse the authority which they have received of God to maintain virtue and repress vice. For hereof, I would your honors were most certainly persuaded, that God will neither excuse nobility nor people, but the nobility least of all, that obey and follow their kings and 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 taken upon Pharaoh, Israel, Judah, and Babylon is evidently to be seen. For Pharaoh was not drowned alone. but his captains, chariots, and the great army drank the same cup with him. The kings of Israel and Judah were not punished without company, but with them were murdered the councils, their princes imprisoned, and their people led captive. And why? Because none was found so faithful to God that he durst enterprise to resist nor against them the manifest impiety of their princes. And therefore was God's wrath poured forth upon the one and the other. But the more ample discourse of this argument I defer to better opportunity. Only at this time I thought expedient to admonish you that before God it shall not excuse you to allege we are no kings and therefore neither can we reform religion nor yet defend such as we persecuted. Consider, my lords, that ye are powers ordained by God, as before is declared, And therefore, doth the reformation of religion and the defense of such as unjustly are oppressed, appertain to your charge and care, which things shall be 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, you want to remove from honors and to punish with death such as God hath condemned by his own mouth? After that Moses had declared what was the true religion, to wit, to honor God as he commanded, adding nothing to his words, neither yet diminish anything from it. And after also that vehemently he had exhorted the same law to be observed, he denounceth the punishment against the transgressors in these words. If thy brother, son, daughter, wife, or neighbor, whom thou lovest as thine own life, solicitly, secretly saying, Let us go serve other gods, whom neither thou nor thy fathers have known, consent not to him. Hear him not. Let not thine eyes spare him. Show him no indulgency or favor. Hide him not, but utterly kill him. Let thy hand be the first upon him, that he may be slain, and after the hand of the whole people." Of these words of Moses are two things appertaining to a purpose to be noted. Former, that such as solicit only to idolatry ought to be punished with death without favor or respect of person. For he that will not suffer man to spare his son, his daughter, nor his wife, but straightly commandeth punishment to be taken upon the idolaters, have they never so near conjunction with us, will not wink at the idolatry of others, of what estate or condition soever they be. It is not unknown that the prophets had revelations of God which were not common to the people, that 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 would reign for him. Machias understood by vision that Achab should be killed in battle against the Syrians. Elias saw what dog should eat Jezebel in the forts of Jezreel. Elysius did see hunger come upon Israel in the space of seven years. Jeremy did foresee the destruction of Jerusalem and the time of their captivity And so diverse other prophets had diverse revelations of God, which the people did not otherwise understand but by their affirmation. And therefore in those days 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 privilege from the rigor of the law, or might have justified his fact, it should have been the prophet. For he might have alleged for himself his singular prerogative, that he had above other men to have God's will revealed unto him by vision or by dream, that God had declared particularly unto him that his pleasure was to be honoured in this matter, in such a place and by such means. But all such excuses doth God remove, commanding that the prophet that shall solicit the people to serve strange gods shall die the death, notwithstanding that he alleged for himself dream, vision, or revelation. Yea, although he promised miracles, and also that such things as he promised come to pass, yet I say, commandeth God no credit be given to him but that he die the death. because he teach apostasy and defection from God. Hereof your honours may easily aspy 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 God's 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 estate, condition, nor honor can exempt the idolater from the hands of God when he shall call him to a corpse or shall inflict punishment upon him for his offenses. How shall it then excuse the people that they, according to God's commandment, punish not to death such as shall solicit or violently draw the people to idolatry? And this is the first which I would your honor should note of the former words, to wit, that no person is exempted from punishment if he can be manifestly convicted to have provoked or led the people to idolatry. And this is most evidently declared in that solemn oath and covenant which Esau made with the people to serve God and to maintain his religion, adding as penalty the transgressors of it, to wit, that whosoever should not seek the Lord God of Israel should be killed. Were he great, or were he small? Were it man, or were it woman? And of this oath was the Lord compleased. 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 to persons. And this is it which I say, I would your honor should note for the first, that no idolater can be exempted from punishment by God's 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 kings and chief rulers only, but also to the whole body of that 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, what time that impiety is manifestly known. And that doth Moses more plainly speak in these words. If in any of thy cities, saith he, which the Lord thy God giveth unto thee to dwell in them, thou shalt hear this brute. There are some men, the sons of Belial, who pass forth from thee, and have solicited the citizens of their cities by these words, Let us go and serve strange gods which ye have not known. Search and inquire 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 spoil of it in the midst of the marketplace. Thou shalt burn that city with fire and the spoil 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 excretion cleave to thy hand, that the Lord may turn from the fury of His wrath and be moved towards thee with inward affection. Plain it is that Moses speaketh, nor giveth charge to kings, rulers, and judges only, but he commandeth the whole body of the people, yea, and every member of the same according to their possibility, and who dare to be so impotent as to deny this to be most reasonable and just. For seeing that God hath delivered the whole body from bondage, and to the whole multitude hath 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 adeded to confess 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, which thing God did plainly pronounce they should not do, except that in their hearts they did sanctify 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. At first He commanded the whole inhabitants of that country to be destroyed, and all monuments of their idolatry to be broken down. And thereafter He also straightly commanded that a city, declined to idolatry, should fall on the edge of the sword, and that the whole spoil of the same should be burned, no portion of it reserved. To the carnal man this may appear a rigorous and severe judgment. Yea, it may rather seem to be pronounced in a rage than in a wisdom. For what city was ever yet in which, to man's judgment, were 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 find no exception, but are all appointed to the cruel death. And as concerning the city and the spoil of the same, man's reason could not think but that it might have been better bestowed than to be consumed with fire, and so to profit no man. But in such cases will God that all creatures do cover their faces and desist from reasoning when commandment is given to execute his judgment. Albeit, I could deduce diverse causes of such severity, yet will I search none other than the Holy Ghost hath assigned. First, that all Israel hearing the judgment 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 merciful unto them, and multiply them according to His oath made unto their fathers. Which reasons, as they are sufficient in God's 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 provoked the wrath of God against the whole people. For Moses saith, Let the city be burnt, and let no part of the spoil cleave to thy hand, that the Lord may return from the fury of his wrath, etc. He plainly does signify that by the defection and idolatry of a few, God's 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 it is inexorable 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 issue and follow histories declare? To wit, plague after plague till Israel and Judah were letting captivity as the books of Kings to witness. The consideration whereof maketh me more bold to affirm that it is the duty of every man that lists to himself the plague and punishment of God, to declare himself enemy to idolatry, not only in heart, hating the same, but also in external gesture, declaring that he lamenteth if he can do no more for such abominations, which then was showed to the prophet Ezekiel, what time he gave him to understand why he should destroy Judah and Israel, and that he would remove his glory from the temple and place that he had chosen, and so pour forth his wrath and indignation upon the city that was full of blood and apostasy, which became so impudent that it did durst be bold to say, The Lord hath left the earth, and seeth not. At this time, I say, the Lord revealed in vision to his prophet who they were that should find favor in that miserable destruction. To wit, those that did mourn and lament for all the abominations done in the city, in whose foreheads did God command to print and seal Tao. To the end that the destroyer who was commanded to strike the rest without mercy should not hurt them in whom this fine was found. Of these premises I suppose it be evident that the punishment of idolatry does not appertain to kings only, 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 can mourn, lament, and bewail for those things which he will not remove to the uttermost of his power. Let this be required of the whole people, and of every man in his vocation. What shall be required of you, my lords, whom God hath raised up to be princes and rulers above your brethren, whose hands ye hath armed with the sword of his justice? Yea, whom ye hath appointed to be as bridles, to repress the rage and insolency of your kings, whenceover they pretend manifestly to transgress God's blessed ordinance. 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 before the preaching of Christ lived, as the apostle speaketh, without God in the world, drowned in idolatry, according to the blindness and ignorance in which they were hidden, as a profane nation, whom God had never openly avowed to be His people, had never received in His household, neither given unto them laws to be kept in religion nor polity, and therefore did not His Holy Ghost call in them to repentance, require of them any corporal punishment, according to the rigor of the law, unto the which they were never subjects, as they were strangers from the commonwealth of Israel. If any think that after the Gentiles were called from their vain conversations, and by embracing Christ Jesus, were received in the number of Abraham's children, and so made one people of the Jews believing, if any think, I say, that they were not bound to the same obedience which God required of His people Israel, what time He confirmed His leak and covenant with them, the same man appeareth to make Christ inferior 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 Christ's ordinance to be? I mean after they be once received. And if Christ be not contempt to dissolve, but to fulfill the law of his heavenly Father, shall the liberty of his gospel be an occasion that the especial glory of his Father be trodden underfoot and regarded of no man? God forbid! The especial glory of God is, that such as profess themselves to be 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, than is that which is pronounced against idolatry, 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 in this true religion, Be bound to the same legion covenant that God made with His people Israel, what time He promised to root out the nations before them in these words. Beware that thou make any covenant with the inhabitants of the land to which thou comest, lest perchance that this come in ruin, that is, destruction to thee. But thou shalt destroy their altars, break their idols, and cut down their groves. Fear no strange gods. Worship them not. Neither yet make you sacrifice to them. But the Lord, who in His great power and outstretched arm hath brought you out of the land of Egypt, shall you fear. Him shalt thou honor. Him shalt thou worship. To Him thou shalt make sacrifice. His statutes, judgments, laws, and commandments you shall keep and observe. This is the covenant which I have made with you, saith the Eternal. Forget it not. Neither yet fear ye other gods, but fear ye the Lord your God, and He shall deliver you from the hands of all your enemies. To this same law, I say, and covenant, are the Gentiles no less bound than sometime were the Jews, whenceover God did illuminate the eyes of any multitude, province, people, or city, and puteth the sword in their own hand to remove such enormities from amongst them as before God they know to be abominable. Then I say, are they no less bound to purge their dominions, cities, and countries from idolatry than 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 only 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 uttermost of their power the injury done against His Majesty. In universal defections, and in general avolt, such as was in Israel after Jeroboam, there is a diverse 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 Jehu, whom He had appointed for that purpose. And the same is to be considered in all other general 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 such means as he shall appoint. But I do speak of such a number, as after they have received God's perfect religion, do boldly profess the same, notwithstanding that some, or the most part, fall back, as of late days was in England. Unto such a number I say it is lawful to punish the idolaters with death, if by any means God give them the power. For so did Joshua and Israel determine to have done against the children of Reuben, Gad, and Manassas for their suspected apostasy and defection from God. And the whole tribes did in very deed execute that sharp judgment against the tribe of Benjamin for less offense than for idolatry. And the same ought to be done wheresoever Christ Jesus and His evangel is so received in any realm, province, or city, that the magistrates and people have solemnly avowed and promised to defend the same, as under King Edward of late days was done in England. In such places, I say, it is not only lawful to punish to the death such as labor to subvert the true religion, but the magistrates and people are bound to do so, unless they will provoke the wrath of God against themselves. And therefore I fear not to affirm that it had been the duty of the nobility, judges, rulers, and people of England, not only to have resisted and againstanded Mary, that Jezebel whom they call their Queen, but also to have punished her to the death with all sort of her idolatrous priests, Together, with all such as should have assisted her, what time she and they openly began to suppress Christ's evangel, to shed the blood of the saints of God, and to erect that most devilish idolatry, the papistical abominations, and his usurped tyranny, which ones most justly by common oath was banished from that realm. But because I cannot at this present discuss this argument as it appertaineth, I am compelled to omit it to better opportunity. And so, returning to your honors, I say that if ye confess yourselves baptized in the Lord Jesus of necessity, ye must confess that the care of his 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 malaparte 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 defenses of your proud prelates. They claim first a prerogative and privilege that they are exempted, and that by consent of councils and emperors from all jurisdiction of the temporality. And secondarily, when they are convicted of manifest impieties, abuses, and enormities, as well in their manners as in religion, Neither fear nor shame do they affirm, that things so long established can not suddenly be reformed, although they be corrupted, but with process of time they promise to take order. But in few words I answer, that no privilege granted against the ordinances and statutes of God is to be observed, although all councils and men in the earth have appointed the same. But against God's ordinance it is, that idolaters, murderers, false teachers, and blasphemers shall be exempted from punishment as before is declared, and therefore in vain it is that they claim for their privilege, when God saith, The murderer shalt thou writhe from thy 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 this sober and godly reader. But yet to the end that they may further see their own confusion, and that your honors may better understand what ye ought to do in so manifest a corruption and defection from God, I ask of themselves, what assurance they have for their impunity, exemption, or privilege? Who is the author of it? and what fruit it hath produced. And first I say, that of God they have no assurance, neither yet can he be proved to be the author of any such privilege. But the contrary is easy 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 judgment, and to constrain him to give accounts of his wicked deed in consenting to idolatry, as a history doth plainly witness. For thus it is written. Then Moses took the calf which they had made, and burned it with fire, and did grind it into powder, and scattering it in the water, gave it to drink to the children of Israel, declaring hereby 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 shouldst bring upon it so great a sin? Thus, I say, doth Moses call and accuse Aaron of the destruction of the whole people. And yet he perfectly understood that God hath appointed him to be the high priest, that he should bear upon his shoulders and upon his breast the names of the twelve tribes of Israel, for whom he was appointed to make sacrifice, prayers, and supplications. He knew his dignity was so great that only he might enter within the most holy place, but neither could his office nor dignity exempt him from judgment 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 dignity Aaron was appointed, and yet he feared not to call him in judgment and to compel him to make answer for his wicked fact. But if this answer doth not suffice, yet shall the Holy Ghost witness further in the matter. Solomon received from honor 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 civil magistrate, Solomon did offend and injured Abiathar, for he was anointed and had carried the ark before David. But God doth not reprove the fact of Solomon, neither yet doth Abiathar claim 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, that the word of the Lord might be performed, which he spake upon the house of Eli. And Abiathar did think that he obtained great favor in that he did escape the present death, which by his conspiracy he had deserved. If any yet reason that Abiathar was no otherwise subject to the judgment of God, but as he was appointed to be executor of that sentence which God before had pronounced, as I will not greatly deny that reason, so require I that every man consider that the same God who pronounced sentence against Eli and his house hath pronounced also that idolaters, whoremongers, murderers, 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 save not of Ithar, because a God-sentence must need to be performed, can any privilege 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 to so affirm. For a thing more than evident it is, that the whole priesthood in the time of the law was bound to give obedience to the civil powers, and if any members of the same was found criminal, the same was subject to the punishment of the sword which God hath put in the hand of the magistrate. And this ordinance of his father did not Christ dissenal, but rather did confirm the same, commanding tribute to be paid for himself and for Peter, who perfectly knowing the mind of his master, thus writeth in his epistle, Submit yourselves to all manner ordinance of man. he except as such must be expressly repuning to God's commandment, for the Lord's sake, whether it be king as to the chief head, or unto rulers as unto them that are sent by him for punishment of evildoers, and for the praise of him that do well. The same doth the apostle St. Paul most plainly command in these words, Let every soul be subject to the superior powers. which places make evident that neither Christ, neither his apostles, hath given any assurance of this immunity and privilege which men of church, as they will be termed, do this day claim. Yea, it was a thing unknown to the primitive church many years after the days of the apostles. For Christelstone, who served in the church at Constantinople four hundred years after Christ's ascension, and after the corruption was greatly increased, doth yet thus write upon the foresaid words of the apostle. This precept, saith he, doth not appertain to such as be called seculars only, but even to those that be priests and religious men. And after he added, whether thou be apostle, evangelist, prophet, or whosoever thou be, thou canst not be exempted from this subjection. Hereof it is plain that Chrysostom did not understand that God had exempted any person from obedience and subjection of the civil power, neither yet that he was author of such exemptions and privilege as papists do this day claim. And the same was the judgment and uniform doctrine of the primitive church many years after Christ. Your honors do wonder, I doubt not, from what fountain then did this, their immunity as they term it, and singular privilege, spring. I shall shortly touch that which is evident in their own law and histories. When the bishops of Rome, the very Antichrist, had partly by fraud and partly by violence usurped the superiority of some places in Italy, and most unjustly had spoiled the emperors of their rents and possessions, and had also murdered some of their officers, as history's due witness, then began Pope after Pope to practice and devise how they should be exempted from judgment of princes and from the equity of laws. And in this point they were most vigilant, till of length iniquity could so prevail in their hands, according as Daniel had before prophesied of them, that this sentence was pronounced. Neither by the emperor, neither by the clergy, neither yet by the people, shall the judge be judged. God will, saith Sennachus, 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 judgment. and hearer of diverse popes and expositors of their laws would seem to give reasons. For saith Agatho, all the precepts of the apostolic seat are assured as by the voice of God himself. The author of the Glossoponic Canon affirmeth that if all the world should pronounce sentence against the pope, 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 mind 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 ask of him, Why doest thou so? For he may dispense above the law, and of injustice he may make justice, for he hath the fullness of all power. And many other most blasphemous sentences did they pronounce, every one after other, for which shortness sake I omit, till at the end they obtained this most horrible decree, that albeit in life and conversation they were so wicked and detestable, that not only they condemned themselves, but that also they drew to hell and perditioned many thousands with them. Yet that none should presume to reprimand or rebuke them, this being established for the head, albeit not without some contradiction, for some emperors did require due obedience of them, as God's word commanded and ancient bishops had given before the emperors and to their laws. But Satan so prevailed in his suit before the blind 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 fruit whereof we see to be this, that none of that pestilent generation, I mean the vermin of the propistical order, will be subject to any civil magistrate, how enormous that ever his crime be, but will be reserved to their own ordinary, as they term it. And what fruits have hereof ensued, be the world never so blind, it cannot but witness. For how their head, that Roman Antichrist, hath been occupied ever since the granting of such privileges, history do witness. And of late the most part of Europe, subject to the plague of God, to fire and sword, by his procurement hath felt, and this day doth feel. The pride, ambition, envy, excess, fraud, spoil, oppression, murder, filthy life, and incest, that is used and maintained among the rabble of priests, friars, monks, canons, bishops, and cardinals, cannot be expressed. If fear not to affirm, neither doubt I to prove, that the papistical Church is further degenerate from the purity of Christ's doctrine, from the footsteps of the Apostles, and from the manners of the primitive Church, than was the Church of the Jews from God's holy statutes, what time it did crucify Christ Jesus, the only Messiah, and most cruelly persecute His Apostles. Then such, I say, is their wicked privilege, that neither they have of God the Father, neither of Christ Jesus, who hath revealed his Father's will to the world, neither yet of the apostles nor primitive church, as before is declared. But it is a thing conspired amongst themselves, to the end that their iniquity, detestable life, and tyranny shall neither be repressed nor reformed. And if they object that godly emperors did grant and confirm the same, I answer that the godliness of no man is or can be of sufficient authority to justify a foolish and ungodly fact. Such I mean as God hath not allowed by His word. For Abraham was a godly man. But the denial of his wife was such a fact as no God they may or ought to imitate. The same might I show of David, Hezekiah, and Josiah, unto whom I think no man of judgment will prefer any emperor since Christ in holiness and wisdom, and yet are not all their facts, no even such as they appear to have done for good causes, to be approved or followed. And therefore I say, as error and ignorance remain always with the most perfect man in his life, so must their works be examined by another rule than by their own holiness, if they shall be approved. But if this answer doth not suffice, then will I answer more shortly, that no godly emperor since Christ's ascension hath granted any such privileges to any such church or person as they, the whole generation of Papists, be to this day. I am not ignorant that some emperors, of a certain zeal and for some considerations, granted liberties to the true church, afflicted for their maintenance against tyrants. But what serveth this for the defense of their tyranny? If the law must be understanded according to the mind of the lawgiver, then first they must prove themselves Christ's true church, an afflicted church, before they can claim any privilege to appertain to them, for only to that church were the privilege is 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 have the church of Jerusalem, which did crucify Christ and did condemn His doctrine. We offer to prove, by their fruits and tyranny, by the prophets and plain scriptures of God, what trees and generation they be, to wit, unfruitful and rotten, apt for nothing but to be caught and cast in hell fire, yea, that they are the very kingdom of any Christ of whom we are commanded to beware. And 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 ye be placed above your subjects to reign as fathers over their children, and further, seeing that not only I, but with me many thousand famous, godly, and learned persons, accuse your bishops and the whole rabble of the papistical clergy of idolatry, of murder, and of blasphemy against God committed, It appertaineth to your honors to be vigilant and careful in so weighty a matter. The question is not of earthly substance, but of the glory of God and of the salvation of yourselves, and of the brethren subject to your charge, in which, if you, after this plain admonition, be negligent, the rest have 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 tyranny, and 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, for principally for the false and deceivable doctrine which is taught and defended by their false prophets, flattering friars, and other such venomous locusts. Which thing, if ye with single eyes ye do, preferring God's glory and the salvation of your brethren to all worldly commodity, then shall the same God, who solemnly doth pronounce to honor those that do honor Him, pour His benedictions plentifully upon you. He shall be your buckler, protection, and captain, and shall repress by His strength and wisdom whatsoever Satan by his supposits shall imagine against you. I am not ignorant that great trouble shall ensue your enterprise, for Satan will not be expelled from the possession of his usurped kingdom without resistance. But if you, as I said, preferring God's glory to your own lives, unfaintedly seek and study to obey His blessed will, then shall your deliverance be such, as evidently it shall be known, that the angels of the Eternal do watch, make war, and fight for those that unfaintedly fear the Lord. But, if you refuse this my most reasonable and just petition, what defense that ever you appear to have before men, then shall God, whom in me you condemn, refuse you. He shall pour forth contempt upon you, and upon your posterity after you. The spirit of boldness and wisdom shall be taken from you, your enemy shall reign, and you shall die in bondage. Yea, God shall cut down the unfruitful trees when they do appear most beautifully to flourish, and shall so burn the root, that after of you shall neither twig 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 mirror and glass in which ye may behold God's just punishment. For they have refused him and his evangel, which ones in mouth they did profess, so hath he refused them, and hath taken from them the spirit of wisdom, boldness, and of counsel. 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 monstrous empire of a wicked woman. And yet they are compelled to bow their necks to the yoke of the devil, to obey whatsoever the proud Spaniards and wicked Jezebel list to command, and finally, to stand like slaves, with cap in hand, till the servants of Satan, the shaven sword, call them to counsel. This fruit do they reap and gather of their former rebellion and unfaithfulness towards God. They are left confused in their own counsels. He whom, in his members, for the pleasure of a wicked woman may have exiled, persecuted, and blasphemed, doth now laugh them to scorn, suffering them to be pined in bondage of most wicked men. And finally, shall the 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 realm they have committed. The same plague shall fall upon you, be you assured, if you refuse the defense 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 threatenings of the omnipotent, who assuredly will perform the voices of his prophets, how that ever carnal men despise his admonitions. The sword of God's wrath is already drawn, which of necessity must need strike when grace offered is obstinately refused. You have been long in bondage of the devil, blindness, error, and idolatry prevailing against the simple truth of God in that realm in which God hath made you princes and rulers. But now doth God of His great mercy call you to repentance, before He pour forth the uttermost of His vengeance. He crieth 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. of those horrible crimes doth now God accuse you, not of purpose to condemn you, but mercifully to absolve and pardon you, as sometime he did those whom Peter accused to have killed the Son of God, so that ye be not of the mind nor purpose to justify your former iniquity. Iniquity I call not only to crimes and offenses 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, 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 eternal verity. I know that your bishops, accompanied with the swarm of the papistical vermin, shall cry, A damned heretic ought not to be heard! But remember, my lords, that in the beginning I have protested upon which ground I continually stand, to wit, that I am no heretic nor deceivable teacher, but the servant of Christ Jesus, a preacher of His infallible verity, innocent in all that they collate on my charge concerning my doctrine. and that therefore by them, being enemies to Christ, I am unjustly damned. From which cruel sentences I have appealed and do appeal as before mention is made. In the meantime, most humbly requiring your honors to take me in your protection, to be auditors of my just offenses, granting unto me the same liberty which Echab, the wicked king, and Israel at the time a blinded people, granted to Elias in the light case. That is, that your bishops and whole rabble of your clergy may be called before you, and before the people whom they have deceived, that I be not condemned by multitude, by custom, by authority of law devised by men, but that God himself may be judged 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 than did Helias, being but one man against a multitude of Baal's priests. And if they think to have advantage by their counsels and doctors, this I further offer, 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 councils, nigh as to the primitive church in which the learned and godly fathers did examine all matters of God's word, may be holden of most authority. Secondarily, that no determination of councils nor man be admitted against the plain verity of God's word, nor against the determination of those four chief councils whose authority hath been and is holden by them equal with the authority of the poor evangelist. And last, that to no doctor be given greater authority than Augustine requires to be given to his writings, to wit, if he plainly proved not his affirmation by God's infallible word, that then his sentence be rejected and imputed to the error of a man. These things granted and admitted, I shall no more refuse the testimonies of councils and doctors than shall my adversaries. But, and if they will justify those counsels which maintain their pride in 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 doubtful sentence of a doctor, and refuse his mind when he speaketh plainly, then will I say that all man is a liar, that credit ought not to be given to an unconstant witness, and that no counsels ought to prevail, nor to be admitted against the sentence which God hath pronounced. And thus, my lords, in a few words to conclude, I have offered unto you a trial 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 realm 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, damnable, and diabolical. Which things if ye refuse, defending tyrants and their tyranny, then dare I not flatter? But as it was commanded to Ezekiel boldly to proclaim, so must I cry to you, that ye shall perish in your iniquity. The Lord Jesus shall refuse so many of you as maliciously withstand His eternal verity, and in the day of His apparition, when all flesh shall appear before Him, that He shall repel you from His company, and shall command you to the fire which shall never be quenched. And then neither shall the multitude be able to resist, neither yet the counsels of men be able to prevail against the sentence which he shall pronounce. God, the Father of our Lord Jesus Christ, by the power of His Holy Spirit, so rule and dispose your hearts, that with 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 Christ's flock by you may be edified and comforted, to the praise and glory of our Lord Jesus Christ, whose omnipotent Spirit rule your hearts in His true fear to the end. Amen. The appeal that you've just listened to, along with many other of John Knox's writings, are available from Stillwater's Revival Books at the address that follows. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Avenue. Edmonton, that's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T-6-L-3-T-5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship, in which they absurdly exercise themselves, would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said, that men assume too much wisdom when they devise what he never required, nay, what he never knew.