Still Waters Revival Books - John Knox
- Scottish
Presbyterianism - God's
Law, The Ten Commandments, etc. - REFORMATION
HD COLLECTION
Extracted from: Selected Writings of John Knox: Public Epistles,
Treatises, and Expositions to the Year 1559
After Knox's visit to Scotland, in 1555-56, the papal prelates tried the
reformer in absentia, condemned him, and
burned him in effigy (see p. 438). Such ecclesiastical tyranny was quite typical
of the times.
Although the pestilent priests had rid themselves of an image of the
reformer, they had not heard the last from his person. Soon after learning
about the actions of his adversaries, Knox published an "appeal" of
his case, directed to the Scottish nobility. In an eloquent and prophetic
manner, the reformer declared to the nobles their duty to defend the innocent
and punish evil-doers.
It is the responsibility of the nobles, as lesser magistrates, to suppress
the evil designs of ecclesiastical tyrants. It is also the duty of these lesser
magistrates to resist the tyranny of the chief magistrate, when he exceeds his
God-given authority. Further, it is the responsibility of all men to promote
true religion, and oppose idolatry and false religion.
In the reformer's Appellation, there
are several themes which were later incorporated into the teachings of the
Westminster Standards respecting the civil magistrate. The Westminster Confession
provides a distinct echo of Knox, when it states that the magistrate "hath
authority, and it is his duty, to take order, that unity and peace be preserved
in the church, that the truth of God be kept pure and entire, that all
blasphemies and heresies be suppressed, all corruptions and abuses in worship
and discipline prevented or reformed, and all the ordinances of God duly
settled, administered, and observed" (Chapter 23:3, original wording).
Similarly, the Westminster Larger Catechism, #108, notes that the second
commandment requires "the disapproving, detesting, opposing, all false
worship; and according to each one's place and calling, removing it, and all
monuments of idolatry."
While Knox maintains a clear distinction between civil and ecclesiastical
authority, he recognizes that both are under the sovereign authority of God;
the Lord requires both civil and ecclesiastical rulers to fulfill their
obligations regarding their own distinct duties and their responsibilities in
relation to one another.
The
Appellation
from the Sentence
Pronounced by the
Bishops and Clergy:
Addressed to the Nobility
and Estates of Scotland
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 temporal life (right honourables), neither yet
the fear of corporeal death, that moves me at this present [time] to expone [explain] unto you the injuries done against me, and to crave
of you, as of lawful powers appointed by God, redress of the same; [1]but partly it proceeds from that reverence which every man
owes 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 has pleased God, of his infinite
mercy, not only so to illuminate the eyes of my mind, and so to touch my dull
heart, that I see clearly, and by his grace unfeignedly believe, "that
there is no other name given to men under the heaven, in which salvation
consisteth, save the name of Jesus alone" (Acts 4:12): "who, by that
sacrifice which he did once offer upon the cross, hath sanctified for ever
those that shall inherit the kingdom promised" (Heb. 10:12-13); but also
it has pleased 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 summary whereof I did not spare to communicate with my brethren
(being with them in the realm of Scotland, in the year 1556), because I know
myself to be a steward (1 Cor. 3), and that accounts of the talent committed to
my charge shall be required by him who will admit no vain excuse which fearful
men pretend (Matt. 25).
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 him to the world to suffer the ignominious and cruel death
of the cross, by that means to reconcile his chosen children to himself (John
3:16-17; Rom. 5, 8; 2 Cor. 5:18-19); 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 has prepared for his children to walk in (Rom. 6, Eph. 4-5; Eph.
2:10).
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" (Matt. 10:33). And therefore I feared not
to affirm, that of necessity it is, that such as hope for life everlasting
avoid all superstition, vain religion, and idolatry. [2]Vain
religion and idolatry I call whatsoever is done in God's service or honour,
without the express commandment of his own word.
This doctrine I did believe to be so conformable to God's holy scriptures,
that I thought no creature could have been so impudent as to have damned any
point or article of the same. [3]Yet, nevertheless, me, as
an heretic, and this doctrine as heretical, have your false bishops and ungodly
clergy damned, pronouncing against me a sentence of death, in testification
whereof they have burned a picture. [4]From which false and
cruel sentence, and from all judgment of that wicked generation, I make it
known to your honours, that I appeal to a lawful and general council (to such,
I mean, as the most ancient laws and canons do approve to be held, by such as
whose manifest impiety is not to be reformed in the same), [5]most
humbly requiring of your honours that (as God has appointed you princes in that
people and, by reason thereof, requires of your hands the defence of innocents
troubled in your dominion), in the meantime, and till the controversies that
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 defence and
protection.
Your honours are not ignorant, that it is not I alone who does sustain this
cause against the pestilent generation of Papists; [6]but
that the most part of Germany, the country of Helvetia, the king of Denmark,
the nobility of Poland, together with many other cities and churches reformed,
appeal from the tyranny of that Antichrist, and most earnestly do call for a
lawful and general council, wherein all controversies in religion may 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 honours 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 you receive me calling
unto you, as to the powers of God ordained, in your protection and defence
against the rage of tyrants not to maintain me in any iniquity, error, or
false opinion, but to let me have such equity as God by his word, ancient laws,
and determinations of most godly councils, grant to men accused or defamed.
The word of God wills that no man shall die, except he be found criminal and
worthy of death for [an] offence committed: of the which he must be manifestly
convicted by two or three witnesses (Deut. 17:6-7). Ancient laws do permit just
defence to such as are accused (be their crimes never so horrible); and godly
councils will, that neither bishop nor person ecclesiastical whatsoever,
accused of any crime, shall sit in judgment, consultation, or council, where
the cause of such men as do accuse them is to be tried.
[7]These things I require of your honours 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 defences be admitted to
us that sustain the battle against this pestilent generation of Antichrist, and
that they be removed from judgment in our cause, [8]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 Antichrist. And therefore,
my lords, I cannot cease, in the name of Christ Jesus, to require of you that
the matter may come in examination; and that you, the estates of the realm, by
your authority, compel such as will be called bishops, not only to desist from
their cruel murdering of such as do study to promote God's glory in detecting
and disclosing the damnable impiety of that man of sin (the Roman Antichrist),
but also that you compel them to answer to such crimes as shall be laid to
their charge for not righteously instructing the flock committed to their
cares.
[9]But here I know two things shall be doubted: the
former, whether my appellation is lawful and to be admitted, seeing that I am
damned as an heretic; and secondarily, whether your honours are bound to defend
such as call for your support in that case, seeing that your bishops (who in
matters of religion claim all authority to appertain to them) have, by their
sentence, already condemned me. The one and the other I nothing doubt most
clearly to prove: first, that my appellation is most lawful and just; and
secondarily, that your honours cannot refuse to defend me (thus calling for
your aid), but that in so doing,[10] you declare yourselves
rebellious to God, maintainers of murderers, and shedders of innocent blood.
[11]How just cause I have by the civil law (as for their
canon [law], it is accursed 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.
First, lawfully I could 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 no intimation was made of their summons, but so secret
was their surmised malice, that the copy of the summons being required was
denied.
Thirdly, to the realm of Scotland I could 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 them all
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
preceding their summons, neither by the law of God, neither yet by the law of
man, can they be to me competent judges, till place be granted unto me openly
to prove my accusation intended against them, and they be compelled to make
answer as criminals. For I will plainly prove that not only bishops, but also
popes, have been removed from all authority and pronouncing of judgment, till
they have purged themselves of accusations laid against them. Yea, further I
will prove that bishops and popes most justly have been deprived from all
honours and administration, for smaller crimes than I have to charge the whole
rabble of your bishops.
[12]But because this is not my chief ground, I will
stand content for this present [time] to show that it is lawful 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 Jeremiah (ch. 26) 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 exposed in opprobrium to all nations of the earth;
and that also that famous temple of God should be made desolate like unto
Shiloh, because the priests, the 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 reason was Jeremiah apprehended, and a sentence of death was pronounced
against him, and that by the priests, by the prophets, and by the people; which
things being bruited [reported] in the
ears of the princes of Judah, they passed up 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 death; for he
hath prophesied against this city, as your ears have heard" (Jer. 26:11)
But Jeremiah, so moved by the Holy Ghost, began his defence against that their
tyrannical sentence, in these words: "The Lord," said he, "hath
sent me to prophesy against this house, and against this city, 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 hath spoken
against you. [13]As for me, behold I am in your hands"
(Jer. 26:12-15) so does he speak to the princes. "Do to me as you think
good and righteous. Nevertheless know you 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."
[14]Then the princes and the people (says the text)
said, "This man is not worthy of death, for he hath spoken to us in the
name of the Lord our God" (Jer. 26:16-19). And so after some contention
the prophet was 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 is unjust, by whomsoever it is pronounced; and also
that the civil sword has 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 wit, 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 unto
the people to hear the law from their mouths (to the which, if any should be rebellious
or disobedient, he should die the death without mercy) [Deut. 17:8-13].
These men, I say, thus authorized by God, first did excommunicate Jeremiah,
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 afore written: from the which, nevertheless, the prophet appealed
that is, sought help and defence against the same, and that most earnestly
did he crave of the princes. [15]For albeit he says,
"I am in your hands, do with me as ye think righteous;" he does not
contemn 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 [if] he should say, "You princes of Judah, and rulers of the people,
to whom appertains indifferently [impartially] to judge betwixt party and party (to justify the just man, and to
condemn the malefactor) [Deut. 17, Jer. 1, Deut. 1, 10] : you have heard a
sentence of death pronounced against me by those whose lips ought to speak no
deception, 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 have they become the
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 [for which]
they seek my life. But a thing most contrary to all equity, law, and justice it
is, that I a man sent of God to call them, this people (and you), again to
the true service of God, from the which you all are declined shall suffer the
death, because that my enemies do so pronounce sentence. I stand in your
presence, whom God has made princes; your power is above their tyranny. Before
you I do expone [set forth]
my cause; I am in your hands, and cannot
resist to suffer what you think just. But lest that my lenity and patience
should either make you negligent in the defence of me in my just cause
(appealing to your 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 defence 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; [16]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 does 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 in prison,
and thereafter was brought to the presence of King Zedekiah.
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, I beseech thee, let my prayer fall in to thy presence;
command me not to be carried again into the house of Jonathan the scribe, that
I die not there" (Jer. 37:20).
And the text witnesses that the king commanded the place of his imprisonment
to be changed. Whereof it is evident, that the prophet did [more] often than
once seek help at the civil power; and that first the princes, and thereafter
the king, did acknowledge that it appertained to their office to deliver him
from the unjust sentence which was pronounced against him.
If any think that Jeremiah did not appeal, because he only declared the
wrong done unto him, and did but crave defence, 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. [17]Neither
yet can there be any other just cause of appellation but innocence hurt, or
suspected to be hurt, whether it is 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 commands to suffer for a crime committed, my appellation were vain, and to
be rejected. But 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
defence against that cruelty, than had the prophet Jeremiah to seek the aid of
the princes and the king of Judah. But this shall more plainly appear in the
fact of St. Paul, who, after he was apprehended in Jerusalem, did first claim
the liberty of Roman citizens, for avoiding torment, what time that the captain
would have examined him by questions (Acts 22-25); 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 [preaching] the resurrection of the dead;
and last, in the presence of Festus, he appealed from all knowledge and
judgment of the priests at Jerusalem to the emperor: of which last point,
because it does chiefly appertain to this my cause, I will somewhat speak.
After 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 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?" (Acts
25:9-11). But Paul said, "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
better 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 thing no
doubt Festus did understand, pronouncing these words, "Hast thou appealed
to Caesar? Thou shalt go to Caesar." As [if] he would say, "I, as a
man willing to understand the truth before I pronounce sentence, have required
of you to go to Jerusalem, where the learned of your own nation may hear your
cause, and discern the same. The controversy stands in matters of religion. You
are 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 [I] therefore desire information by those that are learned in the
same religion whereof the question is. And yet you do refuse so many godly
fathers to hear your cause, and do appeal to the emperor, preferring him to all
our judgments of no purpose belike [probably], but to delay time."
Thus, I say, it might have appeared that Paul did not only injury to the
judge and to the priests, but also that his cause was greatly to be suspected;
partly for that he did refuse the 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. [18]But the
apostle, considering the nature of his enemies, and what things they had
intended against him, even from the first day that he began freely to speak in
the name of Christ, did not fear to appeal from them, and from the judge that
would have gratified them. They had professed themselves plain enemies to
Christ Jesus, and to his blessed evangel, and had sought the death of Paul
(yea, even by factions and treasonous conspiracy); and therefore by no means
would he admit them either judges in his cause, either auditors of the same, as
Festus required. [19]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 into the
hands of his enemies grounding, I say, his appellation upon these reasons, he
neither regarded the displeasure of Festus, neither yet the bruit of the
ignorant multitude; but boldly did appeal from all cogitation of them, to the
judgment of the emperor, as is said.
By these two examples, I doubt not but your honours do understand, that it
is lawful to the servants of God, oppressed by tyranny, to seek remedy against
the same, be it by appellation from their sentence, or by imploring the help of
civil magistrates. For what God has approved in Jeremiah and Paul, he can
condemn in none that are treated likewise.
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 his doctrine was heard of all his church, and received and
approved by many), and the other would in no wise give place to those councils
where he knew that men conspired against the truth should sit in judgment and
consultation. But because the scriptures of God are my only foundation and
substance, 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 honours that with safe conscience you cannot refuse to
admit the same.
[20]If any think it arrogance or foolishness in me to
compare myself with Jeremiah or 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 suffering members 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's servants (who will be called bishops amongst you)
have condemned in me, I neither fear nor shame to confess and avow, before men
and angels, to be the eternal truth of the eternal God. And in that case, I
doubt not to compare myself with any member in whom the truth has been impugned
since the beginning. For as it was the truth which Jeremiah 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 have
prophesied in Baal, and 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" (Jer. 1-2): as it was a truth that the
pastors and watchmen (in the days of Isaiah [56:10-12]) 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 (Acts 3-4); 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
deceitful spirits and to the doctrine of devils, are stars fallen from heaven
to the earth, are fountains without water, and finally are enemies to Christ
Jesus, deniers of his virtue [or, verity],
and horrible blasphemers of his death and passion (1 Tim. 4:1-7; Jude 4-19; 2
Pet. 3).
[21]And further, as that visible church had no crime
whereof justly they could accuse either the prophets, either the apostles
(except their doctrine only), so have not such as seek my blood [any] 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 contrary
to the true religion taught and established by the apostles, than 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 it crucified Christ
Jesus, damned his doctrine, and persecuted his apostles. And therefore, seeing
that my battle is against the proud and cruel hypocrites of this age (as that
battle of those most excellent instruments was against the false prophets and
malignant church of their ages), neither ought any man think it strange, that I
compare myself with them, with whom I sustain a common cause. Neither ought
you, my lords, judge yourselves less indebted and bound to me, calling for your
support, than did the princes of Judah think themselves bound to Jeremiah, whom
for that time they delivered, notwithstanding the sentence of death pronounced
against him by the visible church.
And thus much for the right of my appellation, which in the bowels of Christ
Jesus I require your honours not to esteem as a thing superfluous and vain; but
that you admit it, and also accept me in your protection and defence, that by
you I may have assured access to my native country, which I never offended; to
the end that, freely and openly, in the presence of the whole realm, I may give
my confession of all such points as this day be in controversy; and also that
you, by your authority which you 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. [22]But lest some doubt
remain, that I require of you more than you are bound of conscience to grant:
in few words, I hope to prove my petition to be such as without God's heavy
displeasure you cannot deny. [23]My petition is, that you
whom God has appointed heads in your commonwealth, with single eye, do study to
promote the glory of God, to provide that your subjects be rightly instructed
in his true religion; that they be defended from all oppression and tyranny;
that true 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 prescribes. And to the performance of every
one of these do your offices and names, the honours and benefits which you
receive, the law of God universally given to men, and the examples of most
godly princes, bind and oblige you.
My purpose is not greatly to labour 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, [24]that you are not
exalted to reign above your brethren, as men without care and solicitude. For
these are principles so grafted in nature, that very ethnics [pagans] have
confessed the same. For seeing that God only has placed you in his chair, has
appointed you to be his lieutenants, and by his own seal has marked you to be
magistrates, and to rule above your brethren, to whom nature, nevertheless, has
made you like in all points (for in conception, birth, life, and death, you
differ nothing from the common sort of men, but God only, as is said, has
promoted you, and of his special favour has given unto you this prerogative to
be called "gods" [Ps. 82:2, 6]): how horrible ingratitude were it
then, that you should be found unfaithful to him that thus has 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, the 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 equity and justice. I will
not labour to show unto you what ought to be your study in maintaining God's
true honour, lest that in doing so, 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 purpose
briefly, but yet freely, to speak what God by his word does assure me to be
true: [25]to wit, first, that in conscience you are bound
to punish malefactors, and to defend innocents imploring your help;
secondarily, that God requires of you to provide that your subjects be rightly
instructed in his true religion, and that the same by you be reformed
whensoever abuses do creep in by [the] malice of Satan and negligence of men;
and last, that you are bound to remove from honour, and to punish with death
(if the crime so requires) 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," says 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 unto themselves damnation.
For rulers are not to be feared of those that do well, but of those that do
evil. Wilt thou then be without fear of the power? Do that which is good, and
so shalt thou be praised of the same: for he is a minister of God for thy
wealth [well-being]. But if thou do that
which is evil, fear: for he beareth not the sword for nought: for he is the
minister of God, to take vengeance on them that do evil" (Rom. 13:1-4).
As the apostle in these words most straitly commanded obedience to be given
to lawful powers, pronouncing God's wrath and vengeance against such as shall
resist the ordinance of God; so does he assign to the powers their offices,
which are to take vengeance upon evil doers, to maintain the well doers, and so
to minister and rule in their office, that the subjects by them may have a
benefit, and be praised in well doing. Now, if you be powers ordained by God
(and that I hope all men will grant), then, by the plain words of the apostle,
is the sword given unto you by God, for maintenance of the innocent, and for
punishment of malefactors. But I, and my brethren accused with me, do offer not
only to prove ourselves innocents in all things laid to our charge; but also we
offer most evidently to prove your bishops to be the very pestilence who have
infected all Christianity. And therefore, by the plain doctrine of the apostle,
you are bound to maintain us, and to punish the others, being evidently
convicted and proved criminal.
[26]Moreover, the former words of the apostle do teach
how far high powers are 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 assigned the Holy
Ghost, commanding subjects to obey and pay tribute, saying, "For this do
you pay tribute and toll" (Rom. 13:6): that is, because they are God's
ministers, bearing the sword for your utility. Whereof it is plain, that there
is no honour without a charge annexed. And this one point I wish your wisdoms
deeply to consider, that God has not placed you above your brethren to reign as
tyrants without respect of their profit and commodity. You hear the Holy Ghost
witness the contrary, affirming that all lawful powers are God's ministers,
ordained for the wealth [well-being],
profit, and salvation of their subjects, and not for their destruction. [27]Could it be said (I beseech you) that magistrates,
enclosing 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 so to affirm; but that
rather every discreet person would boldly affirm, that such as did so were
tyrants unworthy of all regiment. If we will not deny that which Christ Jesus
affirms to be a truth infallible to wit, that the soul is greater and more
precious than is the body then shall we easily espy, how unworthy of
authority are those that this day debar their subjects from the hearing of
God's word, and by 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 honours,
diligently to take heed over your charge, which is greater than the most part
of men suppose. [28]It is not enough that you abstain from
violent wrong and oppression, which ungodly men exercise against their
subjects; but you are further bound: to wit, that you rule above them for their
wealth; which you cannot do if you, 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 account of every talent committed to your charge, to say that you
supposed that the charge of the souls had been committed to your bishops. No,
no, my lords, so you cannot escape God's judgment. For if your bishops are
proved to be no bishops, but deceitful thieves and ravening wolves [29](which I offer myself to prove by God's word, by law and
councils, yea, by the judgment of all the godly learned from the primitive
church to this day), then shall your permission and defence of them be reputed
before God, a participation with their theft and murder. For thus the prophet
Isaiah accused the princes of Jerusalem: "Thy princes," says he,
"are apostates:" that is, obstinate refusers of God, "and they
are companions of thieves" (Isa. 1:23).
This grievous accusation was laid against them, albeit they ruled in that
city which sometime was called holy, where then were the temple, rites, and
ordinances of God; because not only were they wicked themselves, but chiefly
because they maintained wicked men, their priests and false prophets, in
honours and authority. If they did not escape this accusation of the Holy Ghost
in that age, look you neither to escape the accusation nor the judgment which
is pronounced against the maintainers of wicked men: to wit, that the one and
the other shall drink the cup of God's wrath and vengeance together (Jer. 23,
27, Ezek. 13, Hos. 4). And lest you should deceive yourselves, esteeming your
bishops to be virtuous and godly, this I do affirm, and offer myself to prove
the same, that more wicked men than are the whole 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 does not, but most cruelly persecutes by fire and sword the
true members of Christ's body, for no other cause but for the true service and
honouring of God.
And therefore I fear not to affirm, that which God shall one day justify:
that by your offices you are 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 you are bound to place true preachers of Christ's evangel,
for the instruction, comfort, and salvation of your subjects, above whom else
the Holy Ghost never shall acknowledge that you rule in justice for their
profit.[30] If you pretend to possess the kingdom with
Christ Jesus, you may 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 sloth, insolence, and riot, without respect had to God's
honour, or to the salvation of their brethren; and others most cruelly oppress,
with proud Nimrod, such as be subject to them. But your pattern and example
must be the practice of those whom God has approved by the testimony of his
word, as after shall be declared.
Of the premises it is evident, that to lawful powers is given the sword for
punishment of malefactors, for maintenance of innocents, and for the profit and
utility of their subjects. Now let us consider, whether the reformation of
religion fallen in decay, and punishment of false teachers, do appertain to the
civil magistrate and nobility of any realm. I am not ignorant that Satan of old
time, for maintenance of his darkness, has obtained of the blind world two
chief points. [31] Former [first], he has persuaded to princes, rulers, and
magistrates, that the feeding of Christ's flock appertains nothing to their
charge, but that it is rejected [devolved] upon the bishops and estate 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 exempt 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 the instruction of subjects), does 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.
[32]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 (Ex. 21, 24-25). Nothing did God reveal particularly to Aaron, but
altogether was he commanded to depend from the mouth of Moses. [33]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" (Ex. 28).
And so forth, of every rite and ceremony that was to be done unto them,
especial commandment was given unto Moses, that they should do it. Now if Aaron
and his sons were so subject to Moses, that they did nothing but at his
commandment, who dare be so bold as to affirm, that the civil magistrate has
nothing to do in matters of religion! For seeing that then God did so straitly
require, that even those who did bear the figure of Christ should receive from
the civil power, as it were, their sanctification and entrance into their
office; and seeing that Moses was so far preferred to Aaron, that the one
commanded and the other did obey; who dare esteem that the civil power is now
become so profane in God's eyes, that it is sequestered from all intromission [admission] with the matters of religion? The Holy Ghost in
diverse places declares the contrary. For one of the chief precepts commanded
to the king, when he should be placed in his throne, was to write the example [a
copy] of the book of the Lord's law, that
is should be with him, that he might read in it 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 (Deut. 17:18-20). This precept requires, 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
inviolate of the people and flock, which by God were committed to his charge.
[34]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 Asa and
Jehoshaphat, kings in Judah, finding the religion altogether corrupt, did apply
their hearts (says the Holy Ghost) to serve the Lord, and to walk in his ways;
and thereafter does witness, that Asa removed from honours his mother (some say
grandmother), because she had committed and laboured to maintain horrible
idolatry (2 Chron 14, 17). [35]And Jehoshaphat did not only
refuse strange gods himself, but also destroying the chief monument 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.
But the facts of Hezekiah, and of Josiah, do more clearly prove the power
and duty of the civil magistrate in the reformation of religion. Before the
reign of Hezekiah, so corrupt was the religion that the doors of the house of
the Lord were shut up, the lamps were extinguished, no orderly sacrifice was
made. But in the first year of his reign, the first month of the same, did the
king open the doors of the temple, bring in the priests and the Levites, and
assembling them together, did speak unto them as follows: [36]"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 means all monuments and vessels of idolatry (1 Chron. 29). "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 exhorts "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 does
acknowledge, that it appertained to his charge to reform the religion, to
appoint the Levites to their charges, and to admonish them of their duty and
office, which thing he more evidently declares, writing his letters to all
Israel, to Ephraim, and Manasseh, 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 Assyria. Be not as your fathers, and as your brethren were, who have
transgressed against the Lord God of their fathers, who hath made them
desolate, as you see. Hold not your heart therefore, but give your hand unto
the Lord; return unto his sanctuary; serve him and he shall show mercy unto
you, to your sons, and daughters, that be in bondage: for he is pitiful and
easy to be entreated" (2 Chron. 30:6-9).
Thus far did Hezekiah 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 to another king. [37]And albeit
that by some wicked men his messengers were mocked, yet as they lacked not
their just punishment (for within six years after Samaria was destroyed and
Israel led captive by Shalmanesar), so did not the zealous King Hezekiah desist
to prosecute his duty in restoring the religion to God's perfect ordinance,
removing all abominations.
The same is to be read of Josiah, who did not only restore the religion, but
did further destroy all monuments of idolatry, which of long time had remained
(2 Chron. 34). For it is written of him, that after the book of the law was
found, and that he had asked counsel 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. [38]He
further commanded Hilkiah 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 (2 Kings 23). 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 Josiah,
and for the same obtained this testimony of the Holy Ghost, that neither before
him, neither after him, was there any such king, who returned to God with his
whole soul, and with all his strength, according to the law of Moses.
Of which histories it is evident, that the reformation of religion in all
points, together with the punishment of false teachers, does 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, he
does himself witness (2 Chron. 32). For to some he gave most notable victories
without the hand of man, and in their most desperate dangers did declare his
especial favours towards them by supernatural signs; to others, he so
established the kingdom, that their enemies were compelled to stoop under their
feet. And the names of all he has 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 unfeignedly study to do
the will and to promote the glory of his heavenly father, in the midst of this
corrupt generation. In consideration whereof ought you, my lords, all delay set
apart, to provide for the reformation of religion in your dominions and bounds,
which now is so corrupt, that no part of Christ's institution remains in the
original purity; and therefore of necessity it is, that speedily you provide
for reformation, or else you 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. [39]First, because
you are no Jews, but Gentiles; and secondarily, because you are no kings, but
nobles 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 does he require of lawful magistrates professing Christ Jesus in the time
of the gospel, as the Holy Ghost has taught us by the mouth of David, saying, Psalm
2, "Be learned you that judge the earth. Kiss the Son, lest that the Lord
wax angry, and that ye perish from the way" (Ps. 2:10).
This admonition did not extend to the judges under the law only, but also
does include all such as be promoted to honours in the time of the gospel, when
Christ Jesus does reign and fight in his spiritual kingdom, whose enemies in
that Psalm are 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 [of] their former blind rage, and judges
are charged to be learned; and last, all are 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 stands the chief glory that man can give to God, and is a service
which God especially requires of kings and rulers? Which thing St. Augustine
did plainly note,[40] writing to one Boniface, a man of
war, according to the same argument and purpose, [of] which I labour to
persuade your honours. For after he has in that his epistle declared the
difference betwixt the heresy of the Donatists and Arians, and has somewhat
spoken of their cruelty, he shows the way how their fury should and ought to be
repressed, and that it is lawful for the unjustly afflicted to seek support and
defence at godly magistrates. For thus he writes, [41]"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
deception. 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 shows three reasons why the afflicted
church, in those days, called for the help of the emperor and of godly
magistrates, against the fury of persecutors.
[42]The first, the verity must be spoken, or else
mankind shall perish in error.
The second, the verity being plainly spoken provokes the adversaries to
rage.
And because some did allege that rather we ought to suffer all injury, than
to seek support by man, he adds the 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 provide the remedy which he requires in these words
following: [43]"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 does
not well advert, that of such negligence no good account or reasons could be
given. For where such as would that no just laws should be made against their
impiety, allege that the apostles sought no such thing 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 hath nations
raged, and people have imagined vanity? The kings of the earth have stood up,
and princes have convened together against the Lord, and against his 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 trembling' (Ps. 2:1-2, 10-12). [44]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 does he serve insofar as he is man, otherwise insofar as he is king. [45]Insofar as he is man, he serves him by living faithfully;
but because he is also king, he serves [by] establishing laws that command the
things that are just, and [laws] that with a convenient rigour forbid things
contrary: as Hezekiah served, destroying the groves, the temples of idols, and
the places which were built against God's commandment. So also served Josiah
doing the same; so served the king of [the] Ninevites, compelling the whole
city to mitigate the Lord; so served Darius, giving in 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 all that were in his realm to
blaspheme God (2 Kings 18:4; 2 Chron. 29-31; 34:1-7; 2 Kings 23: 5-25; Jonah
3:6-10; Dan. 6:24-27; 3:29). Herein therefore do kings serve the Lord insofar
as they are kings, when they do those things to serve him which none except
kings are able to do. [46]He further proceeds and concludes
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 is it a thing
without all reason that kings professing the knowledge and honour of God,
should not regard nor care who did defend, nor who did oppugn the church of God
in their dominions."
By these words of this ancient and godly writer, your honours may perceive
what I require of you: to wit, to 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 concludes, that they can
not serve Christ, except that so they do. Let not your bishops think that
Augustine speaks for them, because he names the church. Let them read and
understand that Augustine writes for that church which professes the truth, and
does 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. [47]But thus much we have of Augustine, that
it appertains to the obedience and service which kings owe to God, as well now
in the time of the gospel as before under the law, to defend the afflicted for
matters of religion, and to repress the fury of the persecutors by the rigour
and severity of godly laws. For which cause, no doubt, does Isaiah the prophet
say that "kings should be nourishers to the church of God, that they
should abase their heads, and lovingly embrace the children of God" (Isa.
49:23). And thus, I say, your honours may evidently see, that the same obedience
does God require of rulers and princes in the time of the gospel, [as] he
required in the time of the law.
[48]If you do think that the reformation of religion,
and defence of the afflicted, does not appertain to you (because you are no
kings, but nobles and estates of a realm), in two things you are deceived:
former, in that you do not avert that David requires as well that princes and
judges of the earth be learned (and that they serve and fear God), as he
requires that the kings repent. If you therefore are judges and princes, as no
man can deny you to be, then by the plain words of David you are charged to be
learned, to serve and fear God, which you cannot do if you despise the
reformation of his religion. And this is your first error. The second is that
you neither know your duty (which you owe to God), neither yet your authority
(which of him you have received), if you for pleasure, or fear of any earthly
man, despise God's true religion and contemn your brethren that in his name
call for your support. Your duty is to hear the voice of the Eternal your God,
and unfeignedly to study to follow his precepts; who, as is before said, of
especial mercy has promoted you to honours 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 has put under your
charge and care.
Now if your king is a man ignorant of God, enemy to his true religion,
blinded by superstition, and a persecutor of Christ's members: shall you be
excused, if with silence you pass over his iniquity? Be not deceived, my lords.
You are placed in authority for another purpose than to flatter your king in
his folly and blind rage: to wit, that as with your bodies, strength, riches,
and wisdom, you are bound to assist and defend him in all 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, counsel, and admonition, you are bound to
correct and repress whatsoever you know him to attempt expressly repugning to
God's word, honour, glory, or what you shall espy him to do (be it by
ignorance, or be it by malice) against his subjects great or small. Of which
last part of your obedience, if you defraud your king, you commit treason
against him no less than if you did extract [remove] from him your due and promised support, what time
he were unjustly pursued by his enemies. But this part of their duty, I fear,
do a small number of the nobility of this age rightly consider; neither yet
will they understand, that for that purpose God has promoted them. For now the
common song of all men is, "We must obey our kings, be they good or be
they bad; for God has so commanded." But horrible shall the vengeance be,
that shall be poured forth upon such blasphemers of God's holy name and
ordinance. For it is no less blasphemy to say that God has commanded kings to be
obeyed, when they command impiety, than to say that God by his precept is
author and maintainer of all iniquity.
True it is, God has commanded kings to be obeyed; but likewise 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 has
commanded no obedience, but rather he has approved, yea, and greatly rewarded,
such as have opposed themselves to their ungodly commandments and blind rage;
as in the example of the three children, of Daniel, and Ebed-melech, it is most
evident. The three children would neither bow nor stoop before the golden image
at the commandment of the great King Nebuchadnezzar. Daniel did openly pray,
his windows being open, against the established law of Darius and of his
council; and Ebed-melech feared not to enter in before the presence of
Zedekiah, and boldly to defend the cause and innocence of Jeremiah the prophet,
whom the king and his council had condemned to death (Jer. 38). Every one of
these facts should this day be judged foolish by such as will not understand
what confession God does require of his children, when his verity is oppugned,
or his glory is 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 disobedience, foolish presumption, and singularity, or
else bold controlling of the king and his wise council.
But how acceptable in God's presence was this resistance to the ungodly
commandments and determinations of their king, the end did witness. For the
three children were delivered from the furnace of fire (and Daniel from the den
of lions) to the confusion of their enemies, to the better instruction of the
ignorant kings, and to the perpetual comfort of God's afflicted children. And
Ebed-melech, in the day of the Lord's visitation, when the king and his 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 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," says the Lord (Jer. 39:16-18). The trust and hope, which Ebed-melech
had in God, made him bold to oppose 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 the king," says
Ebed-melech, "these men do wickedly in all things that they have done to
Jeremiah the prophet" (Jer. 38:9).
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 defence of him of whose innocence he was
persuaded. And the same, I say, is the duty of every man in his vocation, but
chiefly of the nobility which are joined with their kings, to bridle and
repress their folly and blind rage. Which thing, if the nobility do not,
neither yet labour 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 to
repress vice. For hereof I would your honours were most certainly persuaded,
that God will neither excuse nobility nor people, but the nobility least of
all, that obey and follow their kings in manifest iniquity; but with the same
vengeance will God punish the prince, people, and nobility, conspiring together
against him and his holy ordinances; as in the punishment taken upon Pharaoh,
Israel, Judah, and Babylon is evidently to be seen. For Pharaoh was not drowned
alone, but his captain, chariots, and 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 counsellors, their princes imprisoned, and their people led
captive. And why? Because none was found so faithful to God, that he durst
enterprise to resist or stand against 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 [it] 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 the persecuted." Consider, my
lords, that you are powers ordained by God (as before is declared), and
therefore does the reformation of religion, and the defence of such as unjustly
are oppressed, appertain to your charge and care, which thing shall the law of
God, universally given to be kept of all men, most evidently declare; which is
my last and most assured reason, why, I say, you ought to remove from honours
and punish with death such as God has condemned by his own mouth. After that
Moses had declared what was true religion: to wit, to honour God as he
commanded, adding nothing to his word, neither yet diminishing anything from it
(Deut. 12:32); and also after he had vehemently exhorted the same law to be
observed; he denounced the punishment against the transgressors in these words,
"If thy brother, son, daughter, wife, or neighbour, whom thou lovest as
thine own life, solicit thee 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 eye spare him; show him no indulgence or favour; 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" (Deut. 13:6-9, 27). Of
these words of Moses are two things, appertaining to our purpose, to be noted: [49]Former, that such as solicit only to idolatry ought to be
punished to death, without favour or respect of persons. For he that will not
suffer man to spare his son, his daughter, nor his wife, but straitly commands
punishment to be taken upon idolaters (have they never so near conjunction with
us), will not wink at the idolatry of others, of what estate or condition so
ever they be.
[50]It is not unknown that the prophets had revelations
of God which were not common to the people: as Samuel had the revelation that
Eli and his posterity should be destroyed; that Saul should first be king, and
thereafter that he should be rejected; that David should reign for him (1 Sam.
3:11-14; 9:15-17; 15:10-31). Micaiah understood by [a] vision that Ahab should
be killed in battle against the Syrians (1 Kings 22:17-28). Elijah saw that the
dogs should eat Jezebel in the fortress of Jezreel (1 Kings 21:17-24). Elisha
did see hunger come upon Israel for the space of seven years (2 Kings 8:1-3).
Jeremiah 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 God did open unto them that which was hid from the multitude. Now, if
any man might have claimed any privilege from the rigour 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 his pleasure was
to be honoured in that manner, in such a place, and by such means. But all such
excuses does God remove, commanding that the prophet that shall solicit the
people to serve strange gods shall die the death, notwithstanding that he
allege for himself dream, vision, or revelation. Yea, although he promises
miracles, and also that such things as he promises come to pass: yet, I say,
God commanded that no credit be given to him, but that he die the death,
because he teaches apostasy, and defection from God (Deut. 13:1-5).
Hereof your honours may easily espy, 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 has sanctified bewixt 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 (Deut. 13:6-11): what excuse can man pretend, which God will accept?
Evident it is, that no estate, condition, nor honour can exempt the idolater from
the hands of God, when he shall call him to accounts, or shall inflict
punishment upon him for his offence: 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 honours 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 Asa made with
the people to serve God, and to maintain his religion, adding this penalty to
the transgressors of it: to wit, "that whosoever should not seek the Lord
God of Israel should be killed: were he great, or were he small, were it man,
or were it woman" (2 Chron. 15:13). And of this oath was the Lord pleased;
he was found of them, and gave them rest on every part, because they sought him
with their whole heart, and did swear to punish the offenders, according to the
precept of his law, without respect of persons. And this is it which, I say, I
would your honours should note for the first, that no idolater can be exempted
from punishment by God's law.
The second is, that the punishment of such crimes as are idolatry,
blasphemy, and others, that touch the majesty of God does 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 does minister to revenge the injury
done against his glory, what time that impiety is manifestly known. And that
does Moses more plainly speak in these words: "If in any of thy
cities," says he, "which the Lord thy God giveth unto thee to dwell
in them, thou shalt hear this bruit [report]:
'There are some men, the sons of Belial, passed forth from thee, and have
solicited the citizens of their cities by these words, "Let us go and
serve strange gods which you 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 execration cleave to
thy hand; that the Lord may turn from the fury of his wrath, and be moved
towards thee with inward affection" (Deut. 13:12-17).
[51]Plain it is that Moses speaks, nor gives not charge
to kings, rulers, and judges only, but he commands the whole body of the
people, yea, and every member of the same according to their possibility. And
who dare be so impudent as to deny this to be most reasonable and just? For
seeing that God had delivered the whole body from bondage, and to the whole multitude
had given his law, and to the twelve tribes had he so distributed the
inheritance of the land of Canaan, that no family could complain that it was
neglected: was not the whole and every member indebted 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? (Deut. 28, 30) Which
thing God did plainly pronounce they should not do, except that in their hearts
they did sanctify the Lord God (Deut. 7); 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 himself declared so vehemently to hate, that 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 straitly commanded that a
city declining to idolatry should fall in the edge of the sword, and that the
spoil of the same should be burned, no portion of it reserved).
[52]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
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 all are appointed to the cruel death. And as concerning the
city, and the spoil of the same, man's reason cannot 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 God wills that all creatures stoop, cover their faces,
and desist from reasoning, when commandment is given to execute his judgment.
Albeit I could adduce diverse causes of such severity, yet I will search
[for] none other than the Holy Ghost has assigned. First, that all Israel,
hearing the judgment, should fear to commit the like abomination. And
secondarily, 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 provokes the wrath of God against the
whole people. [53]For where Moses says, "Let the city
be burned, and let no part of the spoil cleave to thy hand; that the Lord may
return from the fury of his wrath," etc. (Deut. 13:16-17), 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 whosoever served them in their idolatry be brought to
destruction, because that it is execrable and accursed before God; and therefore
he wills not that it be reserved for any use of his people.
I am not ignorant that this law was not put in execution, as God commanded.
But what did thereof ensue and follow, histories declare: to wit, plague after
plague, till Israel and Judah were led into captivity, as the books of Kings do
witness. The consideration whereof makes me more bold to affirm, that it is the
duty of every man, that lists to escape 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 laments, if he can do no more, for such
abominations (Ezek. 9). Which thing was shown to the prophet Ezekiel, what time
he gave him to understand why he would destroy Judah with 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 (Ezek. 8-9), that was full
of blood and apostasy, which became so impudent, that it durst be bold to say,
"The Lord hath left the earth, and seeth not" (Ezek. 8:12). At this
time, I say, the Lord revealed in [a] vision to his prophet, who they were that
should find favour in that miserable destruction: to wit, "those that did
mourn and lament for all the abominations done in the city, on whose foreheads
did God command to print and seal Tau," (Ezek. 9:4)[54]
to the end that the destroyer, who was commanded to strike the rest without
mercy, should not hurt them in whom that sign was found.
Of these premises, I suppose it is 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. [55]If this
be required of the whole people, and of every man in his vocation, what shall
be required of you, my lords, whom God has raised up to be princes and rulers
above your brethren, whose hands he has armed with the sword of justice? yea,
whom he has appointed to be as bridles, to repress the rage and insolence of
your kings, whensoever they pretend manifestly to transgress God's blessed
ordinance?
[56]If any think that this my affirmation, touching the
punishment of idolaters, is contrary to the practice of the apostles, who,
finding the Gentiles in idolatry, did call them to repentance, requiring no
such punishment: [57]let the same man understand, that the
Gentiles, before the preaching of Christ, lived, as the apostle speaks, without
God in the world, drowned in idolatry, according to the blindness and ignorance
in which then they were held, 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, calling them to repentance, require of them any corporeal
punishment, according to the rigour of the law, unto the which they were never
subjects, as they that were strangers from the commonwealth of Israel.
But if any think, that after the Gentiles were called from their vain
conversation, and by embracing Christ Jesus were received into the number of
Abraham's children, and so made one people with the believing Jews (Eph. 2): if
any think, I say, that then they were not bound to the same obedience which God
required of his people Israel, what time he confirmed his league and covenant
with them, the same man appears to make Christ inferior to Moses, and contrary
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
ordinances to be? I mean after they are once received. And if Christ be not
come to dissolve, but to fulfill the law of his heavenly Father, shall the
liberty of his gospel be an occasion that the especial glory of his Father be trodden
under foot, and regarded of no man? God forbid!
[58]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, none is more
evident (neither more severe) than is that which is pronounced against
idolatry, [and] the teachers and maintainers of the same (1 Sam. 15). And
therefore I fear not to affirm, that the Gentiles (I mean every city, realm,
province, or nation amongst the Gentiles, embracing Christ Jesus and his true
religion) are bound to the same league and 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 the which thou comest, lest perchance that this come in ruin (that
is, be destruction to thee); but thou shalt destroy their altars, break their
altars, 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 shall you honour; him shall you worship; to himshall you 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 you the Lord your God, and he shall
deliver you from the hands of all your enemies" (Ex. 34).
To this same law, I say, and covenant are the Gentiles no less bound, than
sometime were the Jews, whensoever God does illuminate the eyes of any
multitude, province, people, or city, and puts the sword in their own hand to
remove such enormities from amongst them, as before God they know to be
abominable. Then, I say, they are 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 has 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 a general revolt, 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 gives them
the power. For so did Joshua and Israel determine to have done against the
children of Reuben, Gad, and Manasseh, for their suspected apostasy and
defection from God (Josh. 22:10-34). And the whole tribes did in very deed
execute that sharp judgment against the tribe of Benjamin, for a less offence
than for idolatry (Judges 20). And the same ought to be done wheresoever Christ
Jesus and his evangel are so received in any realm, province, or city, that the
magistrates and the 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 labour 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 received and stood against Mary, that Jezebel whom
they call their queen, but also to have punished her to the death, with all the
sort of her idolatrous priests, together with all such as should have assisted
her, what time that 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 [the pope's] usurped tyranny, which once most justly by common oath was banished
from that realm.
But because I cannot at this present [time] discuss this argument, as it
appertains, I am compelled to omit it to better opportunity. And so returning
to your honours, I say that if you confess yourselves baptized in the Lord
Jesus, of necessity you must confess that the care of his religion does
appertain to your charge. And if you know that in your hands God has put the
sword for the causes expressed above, then you cannot deny, but that the
punishment of obstinate and malapert idolaters (such as your bishops are) does
appertain to your office, if after admonition they continue obstinate.
I am not ignorant what is the vain defence of your proud prelates. They
claim first a prerogative and a privilege that they are exempt 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
they to affirm, that things so long established cannot 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 it is against God's ordinance that
idolaters, murderers, false teachers, and blasphemers, shall be exempted from
punishment, as before is declared. And therefore it is in vain that they claim
for privilege, when God says, "The murderer shalt thou rive from my altar,
that he may die" (Num. 35). And as to the order and reformation which they
promise: that is to be looked for or hoped for when Satan, whose children and
slaves they are, can change his nature.
This answer I doubt not shall suffice the sober and godly reader. But yet to
the end that they [the prelates] may
further see their own confusion, and that your honours may better understand
what you ought to do in so manifest a corruption and defection from God, I ask
of them, what assurance they have for this their immunity, exemption, or
privilege? Who is the author of it? And what fruit has it produced?
[59]And first, I say, that of God they have no
assurance, neither yet can he be proved to be 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
account of his wicked deed in consenting to idolatry, as the history does
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 to 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 shouldest bring upon it so great a sin?'" (Ex. 32:20-21).
Thus, I say, does Moses call and accuse Aaron of the destruction of the
whole people; and yet he perfectly understood that God had appointed him to be
the high priest, that he should bear upon his shoulders and upon his breast the
names of the twelve tribes of Israel, for whom he was appointed to make
sacrifice, prayers, and supplications. [60]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 does not suffice, yet shall the Holy Ghost
witness further in the matter. Solomon removed from honour Abiathar being the
high priest, and commanded him to cease from all function, and to live as a
private man. Now if the unction did exempt the priest from jurisdiction of the
civil magistrate, Solomon did offend, and injured Abiathar; for he was
anointed, and had carried the ark before David. But God does not reprove the
fact of Solomon, neither yet does Abiathar claim any prerogative by the reason
of his office, but rather does 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" (1 Kings 2:27; 1 Sam. 3:11-14).
And Abiathar did think that he obtained great favour, 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 the king, but as he
was appointed to be the executor of that sentence which God before had
pronounced: as I will not greatly deny that reason, so I require, that every
man consider, [61]that the same God who pronounced sentence
against Eli and his house, has also pronounced that idolaters, whoremongers,
murderers, and blasphemers shall have neither portion in the kingdom of God,
neither ought to be permitted to bear any rule in his church and congregation.
Now if the unction and office saved not Abiathar, because God's sentence must
needs 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 affirm so. For it is a thing more
than evident, that the whole priesthood in the time of the law was bound to
give obedience to the civil powers; and if any member of the same was found
criminal, the same was subject to the punishment of the sword, which God had
put in the hand of the magistrate. And this ordinance of his Father did not
Christ disannul, but rather did confirm the same, commanding tribute to be paid
for himself and for Peter (Matt. 17:24-27); who perfectly knowing the mind of
his Master, thus writes in his epistle, "Submit yourselves to all manner
[of] ordinance of man" he excepts such as be expressly repugning to
God's commandment "for the Lord's sake; whether it be to king, as the
chief head, or unto rulers, as unto them that are sent by him for punishment of
evil doers, and for the praise of them that do well" (1 Pet. 2:13-14; Acts
4:18-20; 5:28-29).
The same does the apostle Paul most plainly command in these words,
"Let every soul be subject to the superior powers" (Rom. 13:1). Which
places make evident, that neither Christ, neither his apostles, have given any
assurance of this immunity and privilege, which men of the 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 Chrysostom, who served
the church at Constantinople four hundred years after Christ's ascension (and
after that corruption was greatly increased), does yet thus write upon the
aforesaid words of the apostle: [62]"This
precept," says he, "does not appertain to such as are called seculars
only, but even to those that are priests and religious men."[63]
And after he adds, "Whether you be apostle, evangelist, prophet, or
whatsoever you be, you cannot 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 exemption 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 honours 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 Antichrists, 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 histories do witness), [64]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 at length iniquity did 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." [65]"God wills,"
says Symmachus, "that the causes of others be determined by men; but
without all question, he has reserved the bishop of this seat (understanding
Rome) to his own judgment."[66]
[67]And hereof diverse popes and expositors of their
laws would seem to give reasons. For, says Agatho, "All the precepts of
the apostolic seat are assured, as by the voice of God himself."[68]
The author of the gloss upon their canon affirms, that if all the world
should pronounce sentence against the pope, yet should his sentence prevail. [69]For, says he, "The pope has 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 [of] that sentence
which was nothing, that is, by his mind false and unjust, he may make somewhat
that is true and just. For (says he) in all things that please him, his will is
for reason; neither is there any man that may ask of him, 'Why do you so?' For
he may dispense above the law, and of injustice he may make justice; for he has
the fullness of all power."
And many other most blasphemous sentences did they pronounce, every one
after another (which for shortness sake I omit), till at the end they obtained
this most horrible decree:[70] 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 perdition many thousands with
them, yet that none should presume to reprehend or rebuke them. [71]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 to 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 papistical order) will be subject to any civil magistrate,
how enormous that ever his crime is, but will be reserved to their own
ordinary,[72] 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, has been occupied since the granting of such privileges,
histories do witness, and of late the most part of Europe (subject to the
plague of God, to fire and sword), by his procurement has felt, and this day
does feel.
The pride, ambition, envy, excess, fraud, spoil, oppression, murder, filthy
life, and incest, that are used and maintained amongst that rabble of priests
friars, monks, canons, bishops, and cardinals, cannot be expressed. [73]I fear not to affirm, neither doubt I to prove, that the
papistical church is further degenerated 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. And yet will our Papists claim their privileges and ancient
liberties, which if you grant unto them, my lords, [74]you
shall assuredly drink the cup of God's vengeance with them, and shall be
reputed, before his presence, companions of thieves and maintainers of
murderers, as is before declared. For their immunity and privilege, whereof so
greatly they boast, is nothing else, but as if thieves, murderers, or brigands
[bandits] should conspire amongst
themselves, that they would never answer in judgment before any lawful
magistrate, to the end that their theft and murder should not be punished; even
such, I say, is their wicked privilege, which neither they have of God the
Father, neither of Christ Jesus (who has 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 has not allowed by his
word. For Abraham was a godly man, but the denial of his wife was a fact as no
godly man ought to imitate; the same I might 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 appeared to have done for good causes) to be approved nor followed. And
therefore, I say, as error and ignorance remain always with the most perfect
man in this life, so must their works be examined by another rule than by their
own holiness, if they shall be approved. But if this answer does not suffice,
then I will answer more shortly, that no godly emperor since Christ's ascension
has granted any such privilege to any such church or person as they, the whole
generation of Papists, are at this day.
I am not ignorant, that some emperors, of a certain zeal, and for some
considerations, granted liberties to the true [and] afflicted church, for their
maintenance against tyrants. But what serves this for the defence of their
tyranny? If the law must be understood according to the mind of the lawgiver,
then they must first prove themselves Christ's true and afflicted church,
before they can claim any privilege to appertain to them; for only to that
church were the privileges granted. It will not be their glorious titles,
neither yet the long possession of the name, that can prevail in this so
weighty a cause; for all those had the church of 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 are: to wit, unfruitful and rotten, apt for nothing but to be
cut and cast into hell fire; yea, that they are the very kingdom of Antichrist,
of whom we are commanded to beware. And therefore, my lords, to return to you
seeing that God has armed your hands with the sword of justice; seeing that his
law most straitly commands idolaters and false prophets to be punished with
death; and that you are 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 committed
against God: it appertains to your honours 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 your brethren subject to your charge: in
which, if you, after this plain admonition, be negligent, there rests 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; that they be
compelled to make answer for the neglecting of their office, for the substance of
the poor, which unjustly they usurp and prodigally they do spend; but
principally for the false and deceitful doctrine which is taught and defended
by their false prophets, flattering friars, and other such venomous locusts.
Which thing, if with single eyes you do (preferring God's glory and the
salvation of your brethren to all worldly commodity), then shall the same God,
who solemnly does pronounce to honour those that do honour 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
supporters, shall imagine against you.
I am not ignorant that great troubles shall ensue your enterprise; for Satan
will not be expelled from the possession of his usurped kingdom without
resistance. But if you, as is said, preferring God's glory to your own lives,
unfeignedly 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 unfeignedly fear the Lord. But if
you refuse this my most reasonable and just petition, what defence that ever
you appear to have before men, then shall God (whom in me you contemn) refuse
you (Deut. 28). He shall pour forth contempt upon you, and upon your posterity
after you (Lev. 26). The spirit of boldness and wisdom shall be taken from you,
your enemies shall reign, and you shall die in bondage (Isa. 27, 30); 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 the which you may behold God's just punishment. For as they have
refused him and his evangel, which once in mouth they did profess, so has he
refused them, and has 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
monstiferous empire [government] 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 sort, 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) they have exiled, persecuted, and blasphemed, does now laugh them
to scorn; [he] suffers them to be pined in bondage of most wicked men and,
finally, shall adjudge them to the fire everlasting, except that speedily and
openly they repent [of] 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 plagues shall fall upon you, be you assured, if you refuse the
defence of his servants that call for your support. My words are sharp, but
consider, my lords, that they are not mine, but that they are the threatenings
of the Omnipotent, who assuredly will perform the voices of his prophets, how
that ever carnal men despise his admonitions. [75]The sword
of God's wrath is already drawn, which of necessity must needs 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 your realm, in which God has made you princes and rulers. [76]But now does God of his great mercy call you to
repentance, before he pours forth the uttermost of his vengeance. [77]He cries to your ears that your religion is nothing but
idolatry; he accuses you of the blood of his saints, which has 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 does God now 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 you be not of mind nor purpose
to justify your former iniquity (Acts 2:23).
Iniquity I call not only the crimes and offences which have been (and yet
remain) in your manners and lives; but also that which appears before men most
holy, I offer (with hazard of my life) to prove [to be] abomination before God:
[78]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." [79]But
remember, my lords, what in the beginning I have protested, upon which ground I
continually stand: to wit, that I am no heretic nor deceitful teacher, but the
servant of Christ Jesus, a preacher of his infallible verity, innocent in all
that they can lay to my charge concerning my doctrine, and that therefore by
them (being enemies to Christ) I am unjustly damned. From which cruel sentence
I have appealed, and do appeal, as before mention is made; in the meantime most
humbly requiring your honours to take me in your protection, to be auditors of
my just defences, granting unto me the same liberty which Ahab, a wicked king
and Israel, at that time a blinded people granted to Elijah in the like case
(1 Kings 18): that is, that your bishops and the whole rabble of your clergy
may be called before you, and before that people whom they have deceived; that I
be not condemned by multitude, by custom, by authority or law devised by man,
but that God himself may be judge betwixt me and my adversaries. Let God, I
say, speak by his law, by his prophets, by Christ Jesus, or by his apostles,
and so let him pronounce what religion he approves; 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 Elijah, being but one man against a multitude of Baal's
priests.
[80]And if they think to have advantage by their
councils 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 nighest to
the primitive church, in which the learned and godly fathers did examine all
matters by God's word, may be held of most authority. Secondarily, that no
determination of councils nor man be admitted against the plain verity of God's
word, nor against the determinations of those four chief councils, whose
authority has been and is held by them equal with the authority of the four
evangelists. And last, that to no doctor be given greater authority than
Augustine requires to be given to his writings:[81] to wit,
if he plainly proves 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 councils
which maintain their pride and usurped authority, and will reject those which
plainly have condemned all such tyranny, negligence, and wicked lives, as
bishops now do use; and if, further, they will snatch a doubtful sentence of a
doctor, and refuse his mind when he speaks plainly, then will I say, that all [every] man is a liar, that credit ought not to be given to
an inconstant witness, and that no councils ought to prevail nor be admitted
against the sentence which God has pronounced.
And thus, my lords, in a few words to conclude, I have offered unto you a
trial of my innocence. I have declared unto you what God requires 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 you refuse, defending tyrants in their tyranny, then dare I not
flatter. But as it was commanded to Ezekiel boldly to proclaim, so I must cry
to you "that you shall perish in your iniquity" (Ezek, 3, 33); that
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 never shall be quenched (Matt. 24, 26); and then neither shall the
multitude be able to resist, neither yet the counsels of man be able to
prevail, against that sentence which he shall pronounce (Dan. 12, Matt. 25).
God the Father of our Lord Jesus Christ, by the power of his Holy Spirit, so
rule and dispose your hearts, that with simplicity you may consider the things
that are offered, and that you 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.
Notes
1. Marginal note: Every man ought to confess and reverence God's
truth.
2. Marginal note: Vain religion or idolatry
3. Marginal note: A sentence pronounced
4. Marginal note: Apellation of the same
5. Marginal note: The request of John Knox
6. Marginal note: The petition of Protestants
7. Marginal note: The petition of John Knox
8. Marginal note: Note well
9. Marginal note: Answer to objection
10. Marginal note: Note
11. Marginal note: The appellation is just and lawful
12. Marginal note: God's messengers may appeal from unjust sentences,
and civil powers are bound to admit them
13. Marginal note: Advert
14. Marginal note: The princes did absolve the prophet whom the priests
had condemned
15. Marginal note: The meaning of these words, "I am in your
hands," etc.
16. Marginal note: The causes of his appellation, and why he ought to
have been defended
17. Marginal note: Just cause of appellation
18. Marginal note: Why Paul would admit none of the Levitical order to
judge in his cause.
19. Marginal note: Upon what reasons the appellation of Paul was
grounded
20. Marginal note: The cause is to be regarded, and not the person
21. Marginal note: Let the cause be noted
22. Marginal note: Answer to an objection or doubt
23. Marginal note: The petition of John Knox
24. Marginal note: The singular honours which magistrates receive of
God ought to move them with all diligence to promote his religion
25. Marginal note: The duties of magistrates
26. Marginal note: In what points are powers bound to their subjects
27. Marginal note: Let them similitude be noted
28. Marginal note: It is not enough that rulers oppress not their
subjects
29. Marginal note: The offer of John Knox and his accusation intended
against the papistical bishops
30. Marginal note: Note: if powers provide not for instruction of their
subjects, they do never rule above them for their profit
31. Marginal note: What Satan has obtained of the blind world
32. Marginal note: The matters and reformation of religion appertain to
the care of the civil power
33. Marginal note: Note
34. Marginal note: The facts of godly kings are interpretation of the
law and declaration of their power
35. Marginal note: Note
36. Marginal note: Advert that the king takes upon him to command the
priests
37. Marginal note: Note
38. Marginal note: The king commanded the priests
39. Marginal note: The facts of the godly kings in Judah do appertain
to the powers among the Gentiles professing Christ
40. Marginal note: Epist. 50
41. Marginal note: Advert
42. Marginal note: Note well
43. Marginal note: Augustine's words
44. Marginal note: Advert the mind of Augustine
45. Marginal note: In the two sorts ought kings to serve God
46. Marginal note: O that the world should understand!
47. Marginal note: Note
48. Marginal note: An answer to the second objection
49. Marginal note: Idolatry ought to be punished without respect of
persons
50. Marginal note: If any estate might have claimed privilege, it was
prophets
51. Marginal note: Why every man in Israel was bound to obey God's
commandment
52. Marginal note: God's judgment to the carnal man appears rigorous
53. Marginal note: For the idolatry of a small number is God's wrath
kindled against the multitude not punishing the offenders
54. So in the original edition [Ezek. 9:4]. In our present
version the words are, "and set a mark upon the foreheads of the men that sigh
and cry for all the abominations that be done in the midst thereof."
[D.L.]
55. Marginal note: Note
56. Marginal note: An answer to an objection
57. Marginal note: Why no law was executed against the Gentiles, being
idolaters
58. Marginal note: The special honour which God requires of his people
59. Marginal note: God is not the author of any privilege granted to
bishops, that they be exempted from the power of the civil sword
60. Marginal note: The dignity of Aaron did not exempt him from
judgment
61. Marginal note: Note well
62. Marginal note: Chrysostom upon Rom. 13
63. Marginal note: Let the Papists answer Chrysostom
64. Marginal note: Let their own histories witness
65. Marginal note: The mouth of the beast speaking great things
66. Marginal note: Dist. 9, ques. 3
67. Marginal note: Their laws do witness
68. Marginal note: Dist. 19
69. Marginal note: Cap. De Traslatione, titul. 7
70. Marginal note: Distinc. 40
71. Marginal note: Note the equity of this commandment
73. Marginal note: The matter is more than evident
74. Marginal note: Whosoever maintains the privileges of Papists shall
drink the cup of God's vengeance with them
75. Marginal note: Let England and Scotland both advert
76. Marginal note: God calls to repentance before he strikes in his hot
displeasure
77. Marginal note: Papists had no force if princes did not maintain
them
78. Marginal note: No true servant of God may communicate with the
papistical religion
79. Marginal note: An answer to the old objection that an heretic ought
not to be heard
80. Marginal note: Touching councils and doctors
81. Marginal note: In Prologue Retract.
Copyright © 1995 by Kevin Reed
Presbyterian Heritage Publications
P.O. Box 180922
Dallas, Texas 75218
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