preferred to Aaron that the one commaunded and the other did obey who dar esteme that the ciuile power is now becomed so prophane in Gods eyes that it is sequestred from all intromission with the matters of religion The holie ghost in diuers places declarethe the contrarie For one of the chefe praecepts commaunded to the king when that he should be placed in his throne was to write the example of the boke of the Lordes law that it should be with hym that he might read in it all the daies of his life that he might learn to fear the Lord his God and to kepe all the wordes of his law and his statutes to do them This praecept requireth not onlye that the king should hym selfe fear God kepe his Law and statutes but that also he as the chefe ruler should prouide that goddes true religion should be kept inuiolated of the people and flock which by God was committed to his charge And this did not onlie Dauid and Salomon perfectly vnderstād but also somme godlie kinges in Iuda after the apostasie and idolatrie that infected Israel by the meanes of Ieroboam did practise theyre vnderstanding and execute theyre power in somme notable reformations For Asa and Iosaphat kinges in Iuda fynding the religion altogither corrupt did applie theyre hearts saieth the holie ghost to serue the Lord and to walk in his waies and thereafter doth witnes that Asa remoued from honours his mother somme say grādmother because shee had committed and laboured to mentaine horrible idolatrie And Iosaphat did not only refuse strange goddes hym selfe but also distroying the chefe monuments of idolatrie did send furth the. Leuites to instruct the people whereof it is playne that the one and the other did vnderstand suche reformations to appertaine to theire dueties But the factes of Ezechias and of Iosias do more clerely proue the power and duetie of the ciuile Magistrate in the reformation of religion Before the reign of Ezechias so corrupt was the religion that the dores of the house of the Lord were shut vpp the lampes were extinguished no sacrifice was orderly made but in the first yeare of his reigne the first moneth of the same did the king open the dores of the temple bring in the Preestes and Leuites and assembling them togither did speak vnto them as folloeth Hear me o yce Leuites and be sanctified now and sanctifie also the house of the Lord God of your fathers and carie furth from the sanctuarie all filthynes he meaneth all monumēts and vesselles of idolatrie for our fathers haue transgressed and haue committed wickednes in thee eyes of the eternall our God they haue left hym and haue turned theyre faces from the tabernacle of the Lord ▪ and therefore is the wrath of the Lord cōmed vpon Iuda and Ierusalem Behold our fathers haue fallen by the sworde our sonnes daughters ād wifes are led in captiuitie but now haue I purposed in my heart to make a couenante with the Lord God of Israel that he may turne the wrath of his furie from vs. And therefore my sonnes he swetely exhorteth be not faint for the Lord hath chosen you to stand in his presence and to serue hym Such as be not more then blynd clerely may perceaue that the king dothe aknolledge that it appertained to his charge to reforme the religion to appoint the Leuites to theyre charges and to admonish thē of theyre duetie and office which thing he more euidently declareth writing his lettres to all Israel to Ephrtaim an Manasses and sent the same by the handes of messingers hauing this tenour You sonnes of Israel return to the Lord God of Abraham Isaac ād Israel and he shall return to the residue that resteth from the handes of Assur Be not as your fathers and as your brethren were who haue trāsgressed against the Lord God of theyre fathers who hath made them desolate as you see Holde not your heart therefore but giue your hand vnto the Lord return vnto his sanctuarie serue hym and he shall shew mercie vnto you to your sonnes and doughters that be in bondage for he is pitifull and easie to be intreated Thus far did Ezechias by lettres and messingers prouoke the people declined from God to repentance not only in Iuda where he reigned laufull king but also in Israel subiect then to an other king And albeit that by somme wicked men his messingers were mocked yet as they lacked not theyre iust punishmēt for within sixe yeares after Samaria was destroyed and Israel led captiue by Salmanazar so did not the zelous king Ezechias desist to prosecute his duetie in restoring the religion to Gods perfecte ordenance remouing all abominations The same is to be red of Iosias who did not only restore the religion but did further distroy all monumentes of idolatrie which of lōg tyme had remained For it is written of him that after that the boke of the law was found and that he had asked counsil at the prophetesse Hulda he sente ād gathered all the elders of iuda and Ierusalem and standing in the temple of the Lord he made a conuenant that all the people frō the great to the small should walk after the Lord should obserue his law statutes and testimonies with all theyre heart and all theyre soule and that they should ratifie and confirme what soeuer was written in the boke of God He further cōmaunded Helkias the hic preest and the preestes of the inferiour order that they should carie furth of the temple of the Lord all the vessels that were made to Baal which he burnt and did carie theire pouder to Bethel He did further distroy all monuments of idolatrie yea euen those that had remained frō the dayes of Salomō He did burn them stampe them to powder whereof one part he scattered in the broke Kidron and the other vpon the sepulcres and graues of the idolaters whose bones he did burn vpō the altars where before they made sacrifice not only in Iuda but also in Bethel where Ieroboam had erected his idolatrie yea he further proceded and did kyll the preestes of the hie places who were idolaters and had deceaued the people he did kyll them I say and did burn theyre bones vpon theyre owne altars and so returned to Ierusalem This reformatiō made Iosias and for the same obtained this testimonie of the holie Ghost that neither before hym neither after hym was there any suche kīg who returned to God with his hole soule and with all his strengthe according to all the law of Moses Of which histories it is euident that the reformation of religion in all points togither with the punishement of false teachers doth appertaine to the power of the ciuile Magistrate For what God required of them his iustice must require of others hauing the like charge and auctoritie what he did approue in them he can not but approue in all others who with like zeale and
and against the libertie of their owne natiue realme they haue cōmitted The same plages shall fall vpon you be you assured if ye refuse the defence of his seruantes that call for your support My words are sharpe but cōsider my Lords that they are not mine but that they are the threatnynges of the omnipotent who assuredly will perfurme the voices of his Prophetes how that euer carnall men despise his admonitions The sworde of Goddes wrath is alredie drawē which of necessitie must nedes stryke when grace offred is obstinatly refused You haue bene long in bondage of the Deuil blyndnes errour and idolatrie preuailing against the simple trueth of God in that your realme in which God hath made you princes and rulers But now doth God of his great mercie call you to repentance before he power furth the vttermost of his vengeance he crieth to your eares that your religiō is nothing but idolatrie he accuseth you of the blood of his saincts which hath bene shed by your permission assistance and powers For the tyrannie of those raging beastes should haue no force if by your strength they were not mentained Of those horrible crimes doth now God accuse you not of purpose to condemne you but mercifully to absolue and pardō you as somtyme he did those whom Peter accused to haue killed the sonne of God so that ye be not of mind nor purpose to iustifie your former iniquitie Iniquitie I call not only the crimes and offenses which haue bene and yet remaine in your maners and liues but that also which appeareth before men most holie with hassard of my life I offre to proue abomination before God that is your hole religion to be so corrupt and vaine that no true seruante of God can communicate with it because that in so doing he should manifestly denie Christ Iesus and his eternal veritie I know that your byshoppes accompained with the swarme of the papistical vermine shal crie A damned heretik oght not to be hard But remembre my Lords what in the beginning I haue protested vpō which groūnd I cōtinually stād to witt that I am no heretike nor deceauable teacher but the seruante of Christ Iesus a preacher of his īfallible veritie innocent in all that they can lay to my charge cōcerning my doctrine and that therefore by them being ennemies to Christ I am iniustly damned From which cruell sentence I haue appealed and do appeal as before mention is made in the mean tyme most hūbly requiring your Honours to take me in your protection to be auditours of my iust defēses graūting vnto me the same libertie which Achab a wicked king and Israel at that tyme a blynded people grāted to Helias in the like case That is that your byshoppes and the hole rabble of your clergie may be called before you and before that people whome they haue deceaued that I be not condemned by multitude by custome by auctoritie or law diuised by man but that God hym self may be iudge betwixt me and my aduersaries Let God I say speak by his law by his prophetes by Christ Iesus or by his Apostles and so let hym pronounce what religion he approueth and then be my ennemies neuer so manie and appeare they neuer so stronge and so learned no more do I feare victorie then did Helias being but one man against the multitude of Baales preestes And if they think to haue aduantage by theyre councils and doctours this I further offer to admitt the one and the other as witnesses in all matters debateable three thinges which iustly can not be denied being granted vnto me First that the most auncient Councils nighest to the primitiue Church in which the learned and godlie fathers did examine all matters by goddes word may be holden of most auctoritie Secondarely that no determination of Councils nor man be admitted against the plaine veritie of goddes word nor against the determination of those foure chefe Councils whose auctoritie hath bene and is holden by them equal with the auctoritie of the foure Euangelistes And last that to no doctour be geuen greater auctoritie then Augustine requireth to be geuen to his writinges to witt if he plainely proue not his affirmation by Gods infallible worde that then his sentence be reiected and imputed to the errour of a mā These thinges graunted and admitted I shall no more refuse the testimonies of Councils and doctours then shall my aduersaries But and if they will iustifie those Councils which mentaine theyr pride ād vsurped auctoritie and will reiect those which plainly haue condemned all such tyrannie negligence and wicked life as byshoppes now do vse and if further they will snatche a doubtfull sentence of a doctour and refuse his mynd when he speaketh plainly then will I say that all man is a lyer that credit oght not to be geuen to an vnconstant witnes and that no Coūcils oght to preuaile nor be admitted against the sentence which God hath pronounced And thus my Lordes in few wordes to cōclude I haue offred vnto you a triall of mie innocencie I haue declared vnto you what God requireth of you being placed aboue his people as rulers and princes I haue offred vnto you and to the inhabitātes of the realme the veritie of Christ Iesus and with the hasard of my life I presently offer to proue the religion which amongest you is mentained by fier and sworde to be fals dānable and diabolicall Which thinges if ye refuse defending tyrantes in their tyrānie then dar I not flatter but as it was commaunded to Ezechiel boldly to proclaime so must I crie to you that you shall perishe in your iniquitie that the Lord Iesus shall refuse so manie of you as maliciously withstand his eternall veritie and in the day of his apparition when all flesh shall appear before hym that he shall repell you from his compagnie and shall commaund you to the fier whiche neuer shalbe quēched and then neither shall the multitude be able to resist neither yet the counsils of man be able to preuaile against that sentence which he shall pronounce God the father of our Lord Iesus Christ by the power of his holie spirit so rule and dispose your hearts that with simplicitie ye may cōsider the thinges that be offred ād that ye may take such order in the same as God in you may be glorified and Christes flock by you may be edified and comforted to the praise ād glorie of our Lord Iesus Christ whose omnipotent spirit rule your hearts in his true feare to the end Amen TO HIS BELOVED BRETHREN THE communaltie of Scotland Iohn Knoxe wisheth grace mercie and peace with the spirit of righteous iudgement VVhat I haue required of the Quene Regēt estates ād nobilitie as of the chife heades for this present of the realme I can not cease to require of you dearli beloued Brethrē which be the cōmunaltie and bodie of
graunt to me and vnto others that vnfeanedly for your saluation and for goddes glorie require the same I am assured that of God ye shall be blessed whatsoeuer Satan shall deuise against you But and if ye contēne or refuse God who thus louingly offereth vnto you saluation and life ye shall neither escape plages temporall whiche shortly shall apprehend you neither yet the torment prepared for the deuil and for his angels except by spedie repentance ye returne to the Lord whome now ye refuse if that ye refuse the messingers of his worde But yet I think ye doubt what ye oght and may do in this so weghtie a matter In few wordes I will declare my conscience in the one and in the other Ye oght to prefer the glorie of God the promoting of Christ his Euangil and the saluation of your soules to all thinges that be in earth and ye althoghe ye be but subiectes may lawfully require of your superiours be it of your king be it of your lordes rulers and powers that they prouide for you true preachers and that they expell such as vnder the names of pastours deuoure and destroy the flock not feeding the same as Christ Iesus hath commaunded And if in this point your superiour be negligent or yet pretend to maitaine tyrantes in their tyrannie most iustly ye may prouide true teachers for your selues be it in your cities townes or villages them ye may maitaine and defend against all that shall persecute them and by that meanes shall labour to defraude you of that most confortable foode of your soules Christes Euangil truely preached Ye may moreouer withhold the frutes and profetts which your fals Byshoppes and clergie most iniustly receyue of you vnto such tyme as they be compelled faithfully to do theyr charge and dueties which is to preach vnto you Christ Iesus truely ryghtly to minister his sacramentes according to his own institution and so to watche for the saluation of your soules as is commaunded by Christ Iesus hym selfe and by his apostles Paule and Peter Yf God shall moue your heartes in his true fear to begynne to practise these thīges and to demaund and craue the same of your superiours which most lawfully ye may do thē I doubt not but of his greate mercie and free grace he shall illuminate the eyes of your myndes that his vndoubted veritie shalbe a lantern to your feete to guyde ād lead you in all the wayes which his godlie wisdome doth approue He shall make your ennemies tremble before your faces he shall establish his blessed Euāgil amōgest you to the saluation and perpetual cōfort of your selues and of your posteritie after you But and if as God forbyd the loue of frendes the fear of your princes and the wisdome of the world draw you back from God and from his sōne Christ Iesus be ye certainly persuaded that ye shall drink the cupp of his vengeance so many I mean as shall contemne and dispise this louing calling of your heauenlie father It wil not excuse you dear Brethren in the presence of God neither yet will it auaile you in the day of his visitation to say We were but simple subiects we could not redresse the faultes and crimes of our rulers Byshoppes and clergie we called for reformation and wished for the same but Lords brethrē were Byshoppes theyr sonnes were abbottes and the frendes of greate men had the possession of the Churche and so were we compelled to giue obedience to all that they demaunded These vaine excuses I say will nothing auaile you in the presence of God who requireth no lesse of the subiectes then of the rulers that they decline from euil ād that they do good that they abstaine from idolatrie superstition blasphemie murther and other such horrible crimes which his law forbiddeth and yet nottheles are openly committed and maliciously defended in that miserable realme And if ye think that ye are innocent because ye are not the chefe auctours of such iniquitie ye are vtterly deceaued For God doth not only punishe the chefe offenders but with them doth he damne the consenters to iniquitie and all are iudged to consent that knowing impietie committed giue no testimonie that the same displeaseth them To speak this matter more playne as your princes and rulers are criminal with your Byshoppes of all idolatrie committed and of all the innocent blood that is shed for the testimonie of Christes trueth and that because they maintaine them in theyr tyrannie so are you I mean so many of you as giue no playn confession to the contrarie criminal and gyltie with your princes and rulers of the same crimes becaus ye assist ād maintaine your prīces in theyr blynde rage and giue no declaration that theyr tyrannie displeaseth you This doctrine I know is strange to the blynde world but the veritie of it hath bene declared in all notable punishments from the begynnyng When the original world perished by water whē Sodom ād Gomorrha were consumed by fier and finally when Ierusalem was horribly destroyed doth any man think that all were a lyke wicked before the world Euidēt it is that they were not if they shall be iudged according to theyr external factes For somme were yonge and ould not be oppressours neiher yet could defile them selues with vnnatural and beastlie lustes sōme were pitiful and gentle of nature ād did not thrist for the blood of Christ nor of his Apostles But did any escape the plages and vengeance which did apprehend the multitude Let the scriptures witnesse and the histories be considered ▪ which plainely do testifie that by the waters all fleshe in earth at that tyme did perishe Noah and his familie reserued that none escaped in Sodom and in the other cities adiacent except Lot and his two daughters And euident it is that in that famous citie Ierusalem in that last and horrible destruction of the same none escaped goddes vengeance except so many as before were dispersed And what is the cause of this seueritie seing that all were not a like offenders Let fleshe cease to dispute with God and let all man by these examples learne betymes to flie and auoid the societie and compagnie of the proude contemners of God if that they list not to be partakers of theyr plages The cause is euident if we can be subiect without grudging to goddes iudgementes which in them selues are most holie and iust For in the original world none was founde that either did resist tyrannie and oppression that vniuersally was vsed either yet that earnestly reprehended the same In Sodom was none founde that did against ād that furious and beastlie multitude that did compasse about and besiege the house of Lot None would beleue Lot that the citie should be destroyed And finally in Ierusalem was none found that studied to represse the tyrannie of the Preestes who were coniured against Christ and his Euangil but
knowen 4 But if either rashely they haue promoted any manifest wicked personne or yet ignorantly haue chosen suche a one as after declareth hiÌ„ self vnworthie of regiment aboue the people of God and suche be all idolaters and cruel persecuters moste iustely may the same men depose and punishe hiÌ„ that vnaduysedly before they did nominate appoint and electe MATTH VI. If the eye be single the whole body shalbe clere PSALME OF DAVID XCIIII turned in to metre by W. Kethe O Lorde sith vengeance doth to thee and to none els belonge Now showe thy self o Lorde oure God with spede reuenge oure wronge Arise thow great iudge of the worlde and haue at length regarde That as the prowde deserue and do thow wilt them so rewarde How longe o Lorde shall wicked men triumphe thy flock to slea Yea Lorde how longe For they triumphe as thog he who now but they How longe shall wicked doers speake their great disdaine we se Whose boastiÌ„g prowd doth seem to threat no speach but theirs to be O Lorde they smite thy people downe not sparinge yonge or olde Thine heritage they so torment as strange is to beholde The widdowe and the stranger both they murther cruelly The father lesse they put to death and cause they know none why And yet saye they tushe tushe the Lorde shall not beholde this dede Ne yet will Iacobs God reuolue the thinges by vs decreed But now take hede ye men vnwise amonge the folke that dwell Ye fooles Lsaye when will ye waye or vnderstand this well He that the eare did plante and place shall he be slowe to heare Or he that made the eye to see shall he not see most clere Or he that whipte the hethen folke and knolledge teacheth men To nurture such as went astraye shall he not punishe then The Lorde oure God who maÌ„ did frame his very thoghts doth knowe And that they are but vile and vaine to him is knowne also But blessed is that man o Lorde whom thou doest bringe in awe And teacheste him by this thy rodd to loue and feare thy lawe That patience thou mayste him geue in tyme of troubles great Vntill the pitt be digged vp th'ungodly for to eate For why the Lorde will neuer fayle his people whiche him loue Ne yet forsake his heritaunce whiche he doth still approue Till righteousnes to iudgement turne as it must be in dede And such as be full true in hearte to folowe it with spede Who now will vp and rise with me against this wycked bande Or who against these workers ill on my parte stowte will stande Yf that the Lorde had not me holpt Dowtelesse it had bene done To witt my soule in silence broght and so my foes had wonne But thogh my foote did swiftly slide Yet when I did it tell Thy mercie Lorde so helde me vp that I therewith not fell For in the heapes of sorrowes sharpe that did my hearte oppresse Thy comfortes were to me so greate they did my soule refreshe Wilte thow vaine man haue ought to do with that most wicked chaire That museth mischief as a lawe with out remorse or feare Against the soules of righteous men they all with spede conuent And there the giltlesse blood condemne with one most vile consent But my refuge is to the Lorde in all these daungers deepe And God the strength is of my truste who allwaies dothe me keepe He shall rewarde their wickednesse and in their wrathe them kill Yea them destroye shall God oure Lorde for he bothe can and will FINIS Euery maÌ„ oght to confesse and reuereÌ„ce goddes trueth Act. 4. Hebr. 10. 1 Cor. 3. Mat. 25. Iohn 3. Rom. 5 8. 2. Cor. 5. Rom. 6. Ephe. 4. 5 Ephe. 2. Mat. 10. Vaine religion or idolatrie A senteÌ„ce pronuÌ„ced Appellation from the same The request of Iohn Knoxe The petition of Protestantes Deut. 17. The petitions of Iohn Knoxe Note well Answer 1. to obiections 2 NOTE The appellation is iust and lawfull Goddes mâ—ssin may appeall from uniust sentences and ciuile powers are bound to admit them Ier. 26. Aduert The princes did absolue the Prophet whome the preests had condeÌ„ned Deute 17 The meanyng of these wordes I amin your handes c. Deut. 17. Ierem. 1. Deu. 1. 10 The causes of his appellation and why he oght to haue bene defended Ierem. 38. Iust cause of appellation Act. 22. 〈…〉 25. Act. 25. why Paule wold admytt none of the Leuiticall ordre to iudge in his cause VpoÌ„ what reasons the appellation of Paule was grounded The cause is to be regarded and not the person Ierem. 2. Ierem. 1. Esa. 56. Act. 3. 4. Tim. 4. Iude 1. 2. Pet. 2. Let the cause be noted Answer to an obiection or dout The petitioÌ„ of Iohn Knoxe The singular honours which Magistrats receaue of God oght to moue them with all diligeÌ„ce to promote his religioÌ„ The dueties of Magistrats Rom. 13. In what pointes be Powers bounde to theyre subiestes Rom. 13. Let the similitude be noted It is not inough that rulars oppresse not theyre subiects The offer of Iohn knoxe and his accusation intended against the papisticall Bysshoppes Esaie 1. Ierem. 23. 27. Ezech. 13. Hosa 4. NOTE Yf powers prouide not for instructioÌ„ of theyre subiects they do neuer rule aboue them for theyre profit what Satan hath obtained of the blind world The matters and reformatioÌ„ of religion appertaine to the care of the ciuile power Exod. 21. 24. 25 c. Note Exod. 28. The factes of Godlie kings are an interpretation of the law and declaration of theyre power 2. Paral. 14. 17. Note 2. Paralip 29. Aduert that the kinge taketh vpon him to coÌ„mand the preestes 2. Pa. 30. NOTE 2. par 34. 2. Reg. 23. The king commaunded the preestes 2. Par. 32. The factes of the godlie kings in Iuda do appertain to the powers among the gentiles professing Christ Epist. 50. Aduert Note well Augustines words Aduert the mynd of Augustine In two sortes oght kinges to serue God O that the worlde should vnderstand NOTE Esaie 49. An answer to the second obiection Ieremie 38 Ierem. 39 Deut. 12. Deut. 23. 27. Idolatrie oght to be punished without respect of person If anie estate might haue claimed priuiledge it was the prophetes 1. Sam. 3. 1. Sam. 9. 15. 1. Reg. 22 1. Reg. 21. 2. Reg. 8. 2. Par. 15. Deut. 13. why euerie man in Israel was boâ—â—â—d to obey goddes coâ—maundement Deut. 28. and 30. Deut. 7. Godds iudgements to the carnall man appear rigorous For the idolatrie of a smale number is goddes wrath kindled against the multitude not punishing the offeÌ„dours EZech. 9. Ezech. 8. and 9. NOTE An answer to an obiection why no law was executed against the Gentiles being Idolaters Ephe. 2. The especiall honour which God requireth of his people 1. Sam. 15. Exod. 34. God is not auctour of anie priuiledge graunted to papistical bishoppes that they be exempted from the power of the ciuile sword Exod. 32. The dignitie of AaroÌ„ did not exempt him from iudgemeÌ„t 1. ReguÌ„ 2. 1 Sam. 3. Note well Gal. 4. 1. Tim. 3. Mat. 17. 1. Pet. 2. Act. 4. and 5. Rom. 13. Chrysostome vpoÌ„ the 13. to the Rom. Let Papistes answer Chrysostome Lett theyr owne histories witnesse The mouthe of the beast speakinge great thinges Distin. 9. quest 3. Theyre lawes do witnesse Dist. 19. Cap. de translatione titul 7. Distinct. 40. Note the equitie of this commaundement The matter is more then euident whosoeuer meÌ„taineth the priuiledges of Papists shall driÌ„k the cupp of gods veÌ„geance with them Deu. 28. Leuit. 26. Esa. 27. 30. Lett EnglaÌ„d and Scotland both aduert God calleth to repentance before he strike in his hote displeasure Papistes had no force yf Princes did not mentain them Act. 2. No true seruant of God may communicate with the papistical religion An answer to the old obiection that an heretik oght not to be hard 1. Reg. 18. Tuching councils and doctours In prologo Retract Eze. 33. Mat. 24 26. Dani. 12 Mat. 25. Petition Answer to an obiection Lactanti Firmian TertuliaÌ„ Cyprian Iohn 5. 7. Actes 17. 2. Pet. 1. 1. Iohn 4. Iohn 3. why Papistes will not dispute of the ground of theyr religion Mahomet and the Pope do agree NOTE Reformation of religion belongeth to all that hope for life euerlastinge Rom. 1. The subiect is no lesse bouÌ„d to beleue in Christ then is the kinge Galat. 3. Abac. 2. Marc. 16. Iohn 3. Wherin all man is equal Rom. 5. Isa. 53. Iohn 3. 5. Exod. 30. Exod. 30. Exod. 19. The presence of God represented in the tabernacle The presence of God represented in the taber nacle Hebr. 9. Isaie 8. Act. 3. Mat. 28. The spiritual tabernacle and signes of Christes presence with vs. NOTE 1 Par. 29. 2. Para. 3. 4. 5. 2. Para. 29. 30. 35. Mat. 17. Note The offer of Iohn Knoxe to his natiue realme what he requireth An answer to two questions Subiectes may lawfully require true preachers of theyr rulers Ioan. 21. Act. 20. Thinges that may draw men back from the synceritie of Christes euangil Rom. 1. Note Princes and Byshoppes are a lyke criminal How subiectes offend with theyr Princes Gen. 7. 19. Iosephus Aegesippus why all perished in the flood in Sodom and Gomorrha what subiectes shall God punishe with theyre Princes Deu. 28. Esa. 3. Deut. 28 I suppose they payed litle Kinge Henry his boke against Luther is noted Mat. 25. Mat. 3. Reuel 21. Iosu. 24.
all fainted I except euer such as gaue witnesse with theyr blood or theyr flying that such impietie displeased them all kept silence by the which all approued iniquitie and ioyned haÌ„ds with the tyraÌ„tes and so were all arrayed and set as it had bene in one battayle against the omnipotent and against his sonne Christ Iesus For whosoeuer gathereth not with Christ in the day of his haruest is iudged to scatter And therefore of one veÌ„geaÌ„ce teÌ„poral were they all partakers Which thiÌ„g as before I haue touched oght to moue you to the depe coÌ„sideratioÌ„ of your duties in these last and most perilous tymes The iniquitie of your Byshoppes is more then manifest theyr filthie liues infect the aier the innoceÌ„t blood which they shed crieth veÌ„geaÌ„ce in the eares of our God the idolatrie and abominatioÌ„ which opeÌ„ly they coÌ„mit aÌ„d without punishmeÌ„t maiÌ„taine doth corrupt aÌ„d defyle the hole laÌ„d and none amongest you doth vnfainedly studie for any redresse of such enormities Wil God in this behalf hold you as innocentes Be not deceaued dear Brethren God hath punished not only the proude tyrantes filthie persoÌ„s and cruel murtherers but also such as with them did draw the yoke of iniquitie was it by flattering theyr offenses obeying theyr iniust coÌ„maundemeÌ„tes or in wynking at theyr manifest iniquitie All such I say hath God once punished with the chefe offeÌ„ders Be ye assured Brethren that as he is immutable of nature so will he not pardon in you that which so seuerely he hath punished in others and now the lesse because he hath plainely admonished you of the daungers to come and hath offred you his mercie before he pourefurth his wrath and displeasure vpoÌ„ the inobedieÌ„t God the father of our Lord Iesus Christ who is father of glorie and God of all consolation geue you the spirit of wisdome and open vnto you the knolledge of hym self by the meanes of his dear sonne by the which ye may attaine to the esperance and hope that after the trubles of this traÌ„sitorious life ye may be partakers of the riches of that glorious inheritance which is prepared for such as refuse them selues and feght vnder the baÌ„ner of Christ Iesus in the day of this his battaile that in depe consideration of the same ye may learn to prefer the inuisible and eternal ioyes to the vaine pleasures that are present God further graunt you his holie spirit righteously to consider what I in his name haue required of your nobilitie and of you the subiects and moue you all togither so to answer that my petition be not a testimonie of your iust condemnation when the Lord Iesus shal appear to reuenge the blood of his sainctes and the contempt of his most holie worde Amen Sleap not in syn for vengeance is prepared against all inobedieÌ„t Flie from Babylon if ye will not be partakers of her plages Be witnesse to my appellation Grace be with you From Geneua The 14. of Iuly 1558. Your brother to commaunde in godlines IOHN KNOXE AN ADMONITION TO ENGLAND AND Scotland to call them to repentance written by Antoni Gilby VVhere as many haue writteÌ„ many profitable admonitioÌ„s to you twaine O England and ScotlaÌ„d both makinge one Iland most happie if you could know your own happines somme against the regimeÌ„t of womeÌ„ wherewith ye are bothe plaged somme against vnlauful obedieÌ„ce and the admitting of strangers to be your kinges somme declaring the vile nature of the Spaniards whome thou o EnglaÌ„d to thy destructioÌ„ mainteinest somme the pryde of the Frenchmen whome thou o Scotland to thy ruine receauest and many hundrethes with penne with tonge with worde with writing with ieopardie and losse of landes goods and lyues haue admonished you bothe twaine of that caÌ„kred poyson of papistrie that ye foster and pamper to your own perdition and vtter destruction of soules and bodies of your selues aÌ„d yours for now and euer I thoght it my duetie seing your destructioÌ„ to mans iudgemeÌ„t to draw so neare how much or litle so euer they haue preuailed yet once againe to admonishe you both to giue testimonie to that trueth which my brethren haue writteÌ„ aÌ„d specially to stirre your hearts to repentance or at the least to offre my selfe a witnesse against you for the iustice of God and his righteous iudgementes which doubtles if your hearts be hardned against you both are at hand to be vttered Thus by our writiÌ„gs whome it pleaseth God to styrre vp of your nations all men that now liue and that shall comme after vs shall haue cause also to praise the mercie of God that so oft admonisheth before he do stryke and to coÌ„sider his iust punyshment when he shall pourefurth his vengeance Giue eare therefore betymes O Britanie for of that name both reioyseth whiles the Lord calleth exhorteth aÌ„d admonisheth that is the acceptable tyme when he will be founde Yf ye refuse the tyme offred ye can not haue it afterward thogh with teares as did Esau ye do seme to seke it Yet once againe in goddes behalfe I do offre you the verie meanes which if God of his mercies graunte you grace to folow I doubt nothing but that of al your ennemies spedely ye shallbe deliuered Ye reioyce at this word I am sure if ye haue ani hope of the perfourmaÌ„ce TheÌ„ harkeÌ„ to the matter which I do write vnto you not furth of mennes dreames nor fables not furth of prophane histories painted with mannes wisdome vaine eloquence or subtile reasons but furth of the infallible trueth of goddes worde and by such plaine demonstrations as shall be able to conuince euerie one of your owne consciences be he neuer so obstinate I will aske no further iudges Is not this goddes curse and threatninge amongest many other pronounced against the sinfull land and disobedient people That strangers should deuoure the frute of thy laÌ„d that the stranger should clyme aboue the and thou should comme downe and be his inferiour he shall be the head and thou the taile The Lord shall bring vpon the a people farr of whose tongue thou canste not vnderstand thy strong wales wherin thou trusted shall be destroied c. And doth not Esaie reckeÌ„ this also as the extremitie of all plages for the wickednes of the people to haue womeÌ„ raised vp to rule ouer you But what saieth the same ê“phete in the begynnyng of his prophesie for a remedie against these and all other euilles Your handes are full of blood saieth he O you princes of Sodom and you people of Gomorrha but washe you make you cleane take away your wicked thoghts furth of my sight Cease to do euil learn to do well seke iudgemeÌ„t help the oppressed c. Then will I turn my hand to the and trie owt all thy drosse and take away thy tynne aÌ„d I will restore thy iudges as afore tyme and counsilours as of old And Moses said before in the place alledged That if thou wilt heare the voice
mindinge by that meanes to cutt for euer the knot of the frendship that might haue ensued betwixte England and Scotland by that godlie coniunction What the papistes feared is manifest For then Christe Iesus being more purely preached in England then at any tyme before would shortly haue suppressed their pride and vaine glorie and therefore they raged that he should not reigne aboue them also But what is like to apprehend you for because ye did not betymes withstaÌ„d their most wicked couÌ„sils wise men do coÌ„sider How heauie and vnpleasant shall the burthen and yock of a Frenchman be to your shoulders aÌ„d necks God graunt that experience do not teach you But to returne to my former purpose by all those means rehersed by his messeÌ„gers by the blood of his saincts shed amoÌ„gest you by fauours aÌ„d frendship by warre and the sword yea by famin aÌ„d pestileÌ„ce aÌ„d all other meaÌ„s hath God your mercifull father called you to labour in his vineyard but to this day alas we heare not of your huÌ„ble obedience but stil ye say with stubburn faces we will not labour we will not be bouÌ„de to such thraldome to abide the burthens of the vineyard Ye think perchaÌ„ce I am to sharpe and that I accuse you more then you deserue For amoÌ„gest you many do know the will of your father and many make profession of his Ghospel but coÌ„sider BrethreÌ„ that it is not enoug he to know the coÌ„mauÌ„demeÌ„t and to ê“fesse the same in mouthe but it is necessarie that ye refuse your selues your owne pleasures appetites and your owne wisdome if ye shall be iudged faithfull labourers in the Lordes vineyard aÌ„d that ye beare the burthens togiter with your brethren and suffre heate and sweate before ye taste the frutes with them God will not stand content that ye loke ouer the hedge and beholde the labours of your brethreÌ„ but he requireth that ye put your haÌ„des also to your labours that ye trauail continually to pluck vpp all vnprofitable wedes albeit in so doing the thornes pricke you to the hard bones that ye assist your brethreÌ„ in theyr labours thoghe it be with the icopardie of your lifes the losse of your substance and displeasure of the hole earthe Except that thus ye be minded to labour the Lord of the vineyarde wil not acknolledge you for his faith full seruantes And because this matter is of weight and greate importance I will speake soÌ„what more plainely for your instruction It is bruted to the greate comfort of all godlie that heare it that somme of you deare Brethren of Scotland do desire Christ Iesus to be faithfully preached amoÌ„gest you which thing if froÌ„ the heart you desyre and with godlie wisdome and stowt courrage folow your purpose and enterprise ye shall be blessed of the Lord for euer But in the begynnyng ye must beware that ye folow not the exaÌ„ple of your brethreÌ„ of EnglaÌ„d in whose handes albeit the worke of the Lord appeared to prosper for a time yet because the eye was not single we see to our grief the ouer throw of the same They began to plante Christ Iesus in the heartes of the people aÌ„d to baÌ„nish that Romish Antichrist they did driue owt the fylthie swyne froÌ„ theyr dennes and holes I mean the monkes and other such papisticall vermin from their cloisters aÌ„d abbayes This was a good be ginning but alas in the one and the other there was great faulte For the banishiÌ„g of that Romish Antichrist was rather by the feare of the lawes pronouÌ„ced against him by actes of parlameÌ„t theÌ„ by the liuelie preachiÌ„g of Christ Iesus aÌ„d by the discoueriÌ„g of his abominatioÌ„s And the suppressioÌ„ of the abbaies did rather smell of auarice theÌ„ of true religioÌ„ Those venemous locustes which before were holdeÌ„ within their cloisters were then set abrode to destroy all good aÌ„d grene herbes For superstitious freers ignoraÌ„t moÌ„ks aÌ„d idle abots were made archbishoppes bishoppes persons vicars aÌ„d such as oght to fede the soules of men â–ª who thus set at libertie did coÌ„tinually wrootup the Lords vineyard And one crafty Gardener whose name was Stephen hauiÌ„g wolflik coÌ„ditioÌ„s did maiÌ„taiÌ„ many a wolfe did sow wicked seed in the gardeÌ„ aÌ„d cherished many weedes to deface the vineyard And his maid Marie who after was his mastres now maried to Philip waÌ„tiÌ„g no wil to wickednes wheÌ„ she was at the weakest norsto make to do euill when she gatt the mastrie did cherishe many weedes Those two I say haue so broken the hedges of the same vineyarde God so punishing the sinnes of those that oght to haue made better prouision for the same that the husbandmen are hanged vp the diggars dressours and planters are banished prisoned and burned Such hauock is made that al wilde beastes haue power to pollute the sanctuarie of the Lorde O heauens beholde her crueltie o earthe cry for vengeance o seas and deserte mountains witnesses of her wickednes break furthe against this monster of England But whether do I runne by the bitternes of my grefe I must nedes leaue the o Scotland after that I haue aduertised the of this that thou folow not the example as I haue said of EnglaÌ„d but in the bowels of Christ Iesus I exhorte the that if thou preteÌ„dest any reformatioÌ„ in religion which is the chefe labour of the vineyarde that thou do it at the first with a single eye and all simplicitie that from yeare to yeare thou be not compelled to change as was England but let thy reformation be full and plaine according to goddes holie will and worde without addition Let all the plaÌ„tes which thy heauenly father hath not planted be rooted owt at once let not auarice blind the neither yet wordlie wisdome discourage thy hearte let none beare the name of a teacher that is knowen to be a fosterer of superstitioÌ„ or any kynde of wickednes And thou so doing shalt moue God of his greate mercie to send vnto the faithfull worke men in abundaÌ„ce to blesse the worke that thou preteÌ„dest in the vineyarde aÌ„d to preserue the to the glorie of his own name and to thy euerlasting comforte Thus must thou Scotland repent thy former inobedience if that thou wilt be approued of the Lord. And now do I return to the O EnglaÌ„d I do liken the to the secoÌ„de sonne in the parable which answered his father with flattering wordes saying I go father but yet he went not at all For sence the time that I had any remembrance our heaueÌ„lie father of his great mercies hath not ceased to call the in to his vineyard and to these late daies thou hast said alwayes that thou woldest enter and be obedient In the tyme of king Henrie the eght when by Tyndale Frith Bylnay and other his faithfull seruantes God called EnglaÌ„d to dresse his vineyard many promised full faire whome I could name But what frute folowed nothing but bitter grapes yea breeres and brambles the wormewood of auarice the