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A most necessary & fruitful dialogue, between [the] seditious libertine or rebel Anabaptist, &…A most necessary & frutefull dialogue, betwene [the] seditious libertin or rebel Anabaptist, &…Heinrich Bullinger, 1551

¶ To ye right worshipful Sir John Gates, Knight, John Veron wisheth peace, grace, & health, both of soul and body, with increase of divine knowledge and understanding, from god the father, through our Lord and Saviour Jesus Christ.¶ To ye right worshipfull Syr Ihon Gates, Knight, Ihon Veron wissheth peace, grace, & health, both of soule and body, with increase of diuine knowledge and vnderstandynge, from god the father, throughe oure Lorde and Sauyour Iesus Christe.

21 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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¶ To the right worshipful Sir John Gates, Knight, John Veron wisheth peace, grace, & health, both of soul and body, with increase of divine knowledge and understanding, from god the father, through our Lord and Saviour Jesus Christ.

¶ To ye right worshipfull Syr Ihon Gates, Knight, Ihon Veron wissheth peace, grace, & health, both of soule and body, with increase of diuine knowledge and vnderstandynge, from god the father, throughe oure Lorde and Sauyour Iesus Christe.

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¹First and formest let them look upon the .xiii. Chapter to the Romans. Where Paul speaketh after this manner: Whosoever resisteth the power, resisteth the ordinance of god: but they that resist, shall receive to them selves everlasting damnation. Here in these few words of the blessed apostle and chosen vessel of god we do learn, that we ought in no wise to resist the high power. And why? Because he is the ordinance of god. Who ⟨image 15⟩can, I pray you, O brainless Libertines resist the ordinance of god, and escape unpunished? No man truly. For the holy ghost saith, that they that resist, shall receive to them selves damnation This were enough to prove that to rise against the high powers, is most damnable to the souls, except some were among them, most crafty and subtle which by and by, will make an objection, and say. Objection. Is the power of tyrannous and ungodly Princes of God? No man (say they) will rise against a godly Prince, which without doubt is of god. But we do rise against most wicked & ungodly rulers, which daily do so sore oppress us, that we can suffer no longer, except we and our children will go hereafter a begging. Answer or solution. To whom we do answer with Saint Paul There is no power but of God. All the powers that be, are ordained of God. Sith then that there is no power but of God, it followeth by good consequence that the tyrannical power is of god, and that whosoever doth resist it,² doth resist the ordinance of god, thereby purchasing unto him self everlasting damnation. ⟨image 16⟩But I will tell the how the tyrannical power is of god, even as pestilence, hail unseasonable weathers, and other like plagues, which are by the righteous judgement of god, sent upon us, for our sins. Which thing we may well see of Pharaoh in Jeremiah,³ and of Sennacherib, king of the Assyrians, in Isaiah the prophet, yea, the lord saith him self: I will give childish men to be your Princes and governors, scornful or womanly or effeminate persons shall bear rule over you.⁴ Ye shall also be pilled and polled and one shall ever be doing violence and wrong to an other. The boy shall presume against the elder, and the vile person against the honourable. And why? Because that both your words & your counsels are against the lord, to provoke the presence of his majesty, unto anger.

¹Fyrst and formest let them loke vpon the .xiii. Chapter to ye Romaines. Where Paule speaketh after this maner: Whosoeuer resisteth the power, resisteth ye ordynaūce of god: but they that resist, shal receiue to them selues euerlasting dampnation. Here in these few wordes of the blessed apostle and chosen vessell of god we do learne, that we ought in no wyse to resist the high power. And why? Because he is the ordynaunce of god. Who ⟨image 15⟩can, I pray you, O brayneles Libertins resyst the ordynaunce of god, and escape vnpunisshed? Noo man truelye. For the holy ghoste sayth, that they that resyste, shall receyue to them selues dampnatyō Thys were ynough to proue that to rise agaynst the hygh powers, is most dampnable to the soules, excepte some were emonge theym, moste craftye and subtile whyche by and by, wyll make an obiectyon, and saye. Obiection. Is the power of tyrannouse and vngodlye Prynces of God? Noo man (saye they) wyll ryse agaynst a godlye Prynce, whych without doubt is of god. But we do ryse agaynst most wicked & vngodly rulers, whiche dailye do so sore oppresse vs, that we can suffer noo longer, excepte we and oure chyldrē wyll go hereafter a beggyng. Aunswere or solutyon. To whom we doo aunsweare wyth Saynct Paule There is noo power but of God. All the powers that bee, are ordeyned of God. Syth then that there is no power but of God, it foloweth by good consequence that the tyrannycal power is of god, and that whosoeuer doth resist it,² doth resyst ye ordinaunce of god, therby purchasing vnto him selfe euerlasting dampnatyon. ⟨image 16⟩But I will tell the howe the tyrannicall power is of god, euen as pestilence, haile vnseasonable weathers, and other lyke plagues, which are by the righteous iudgement of god, sente vpon vs, for our sinnes. Whiche thinge we maye well se of Pharao in Hieremy,³ and of Sennacherib, kyng of the Assirians, in Esaie ye prophete, yea, the lord saith him selfe: I will geue chyldisshe men to be your Princes and gouernours, scornefull or womanly or effeminate persons shall beare rule ouer you.⁴ Ye shal also be pilled and polled and one shall euer be doing violence and wronge to an other. The boye shall presume against the elder, and the vyle person agaynst the honorable. And whye? Because that both your wordes & your counsailes are againste the lorde, to prouoke the presence of his maiestye, vntoo anger.

1Rebels do purchase unto them selves everlasting damnation.Rebelles doo purchase vnto theym selues euerlastinge dampnatyon.
2The tyrannical power is of god, as pestilence, hail unseasonable wethers, & other like plagues.The tirannycall power is of god, as pestylence, hayle vnseasonable wethers, & other lyke plagues.
3Isaiah. iij. chapEsai. iij. chap
4Mark ye this oh rebels, & acknowledge ye wicked rulers, are a rod sent of god, to punish your since. The lord doth make the wicked to reign for ye sins of the people.Mark ye this oh rebelles, & acknowledge ye wicked rulers, are a rod sent of god, to punish youre synnes. The lord doth make the wicked to reygne for ye sinnes of the people.

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By these words of the holy prophet, it is easy to understand, that our since are the chief causes why the Lord god above, doth send ungodly and wicked rulers. But this, we will not see nor hear, our eyen are so fixed upon the faults of the high powers, and governors that we do utterly forget our own, we ⟨image 16⟩can espy a mote in their eye,¹ but the beam that is in our own, that will we not see We blame them for covetousness, & we our selves, are an hundred times more covetous in our hearts, then they are, we blame them for their pride, and no man is so proud, so high minded, so stubborn & hawte of courage, as we are our selves, we blame them for their gay apparel, and costly fare, and we our selves if we were as able as they, would go a thousand times more gay, & fare a thousand times more costly then they do. I do appeal to your own consciences, whether it be not so as I say. Truly though ye dissemble never so much,² and cloak that poison that lieth hidden in your hearts, never so craftily, yet almighty God which is the searcher of the hearts, and of the loins, knoweth what beast ye nourish and bear about with you in your hearts. Which thing shall be manifest and open,³ when the lord shall revise the secretes of every mans heart. Will ye then be rid from the misery that ye are wrapped in? Will ye be delivered from extortion, tyranny and oppression? Remove and put away the causes. Let ⟨image 17⟩us put away these enorm since, that we are drowned in, I mean, unfaithfulness, murmuring against GOD, ingratitude and unthankfulness. Let us banish from among us uncleanliness, fornication, adultery, drunkenness, backbiting perjury, untrue dealing, unlawful oaths, and blasphemous swearings. This done, let us boldly fly unto the Lord, and with earnest prayers, proceeding from a true and an unfeigned faith, call upon him for aid and succour, and without doubt he will hear us. For the truth it self did say:⁴ Call upon me in the day of thy trouble, and I will both hear and deliver thee, that thou mayest glorify my name. Mark this well, he doth not say: In thy trouble, that is to say, when thou art afflicted and oppressed, run into the field, and there mutter, & make unlawful assembles against the magistrates, but he saith. Call upon me, adding a most comfortable promise, that he will both hear and deliver thee.

By these wordes of the holy prophete, it is easy to vnderstande, that oure synnes are the chief causes why ye Lorde god aboue, doth sende vngodly and wycked rulers. But thys, we will not se nor heare, our eyen are so fixed vpon the faultes of the high powers, and gouernours that we do vtterlye forget our owne, we ⟨image 16⟩can espie a mote in theyr eye,¹ but ye beam that is in oure owne, that wyll we not se We blame them for couetousnes, & wee our selues, are an hundreth tymes more couetouse in our heartes, then they are, we blame them for theyr pryde, and no man is so proud, so high mynded, so stubburne & hawte of corage, as we are oure selues, we blame them for theyr gay apparell, and costly fare, and we our selues if we were as able as they, woulde go a thousand tymes more gay, & fare a thousand tymes more costly then they doo. I do appele to your own consciences, whether it be not so as I say. Truly though ye dissemble neuer so muche,² and clooke that poison that lieth hidden in your hertes, neuer so craftely, yet almighty God which is the searcher of the heartes, and of the loynes, knoweth what beaste ye nourysshe and beare aboute with you in your heartes. Which thyng shall be manifest and open,³ whē the lord shal reuyse the secretes of euery mans hearte. Wyll ye then be rydde from the myserye that ye are wrapped in? Will ye be deliuered from extorcion, tyrannie and oppressyō? Remoue and put awaye the causes. Let ⟨image 17⟩vs put awaye these enorme synnes, that we are drowned in, I meane, vnfaythfulnes, murmurynge agaynste GOD, ingratytude and vnthankefulnesse. Let vs banysshe from emonge vs vncleanelynes, fornycatyon, adulterye, dronkennes, backbytynge periurye, vntrue dealyng, vnlawfull othes, and blasphemous swearynges. Thys done, let vs boldelye flye vntoo the Lorde, and wyth earneste prayers, procedynge from a trewe and an vnfayned faythe, call vpon hym for ayde and succoure, and wythout doubte he wyll heare vs. For the truthe it selfe dyd saye:⁴ Call vpon me in the day of thy trouble, and I wyll bothe heare and delyuer the, that thou mayest gloryfye my name. Marke thys well, he dothe notte saye: In thy trouble, that is to say, when thou art afflycted and oppressed, runne into the fyelde, and there mutter, & make vnlawfull assembles agaynste the magistrates, but he sayth. Call vpon mee, addyng a most comfortable promyse, that he wyll bothe heare and delyuer thee.

1Mat. vij. cha It is the property of foolishness too forget his own, and to see other mens since.Mat. vij. cha It is the propertye of folyshnesse too forget hys owne, and to se other mennes synnes.
2Psalm. vij.Psalme. vij.
3How we may deliver our selves from misery and calamity.How we mai deliuer our selues from misery and calamitye.
4Psalm. l.Psalme. l.

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Seek then the means that the Lord hath appointed thee, and follow not thy carnal and fleshly affections, for ⟨image 17⟩they are blind,¹ and will bring the into all kinds of calamity and misery, whereas if thou doest obey God's word, and suffer patiently the wrong, if any were done unto it, by the high powers and rulers, thou mayest be sure that he will deliver the at length though it be not so soon, as thou wouldest have it. For it is written.² The poor shall not be forgotten always, the patient abiding of the meek, shall not perish for ever. Oh, that this doctrine were printed in all mens hearts, then should we have less tumult and sedition,³ which truly doth rise of nothing else: but of plain ignorance of gods word, and heavenly truth. Were not the children of Israel, the chosen and elected people of God, a long season in Egypt, being by the space of four score years and more, so sore afflicted and oppressed by that cruel tyrant Pharaoh,⁴ that besides all other miseries, wherewith they were there overwhelmed, they were fain to see all their men children as soon as they were borne, too be killed afore them, or else before their •yen, to be drowned in the river of Nilus?

Seeke then the meanes that the Lorde hath appoynted the, and folowe not thy carnall and flesshelye affectyons, for ⟨image 17⟩they are blynde,¹ and wyll brynge the intoo all kyndes of calamytye and myserye, whereas yf thou doest obeye goddes worde, and suffer pacyentelye the wronge, if any were done vnto yt, by the hyghe powers and rulers, thou mayest be sure that he wyll deliuer the at length thoughe it be not so soone, as thou woldest haue it. For it is wrytten.² The poor shall not be forgotten alwayes, the pacyente abydynge of the meke, shall not perysshe for euer. Oh, that thys doctryne were prynted in all mennes heartes, thē shoulde we haue lesse tumulte and sedytyon,³ whych truely doth ryse of nothing elles: but of playne ignoraunce of gods worde, and heauenlye truthe. Were not the chyldren of Israel, the chosen and elected people of God, a longe season in Egipt, beyng by the space of foure score yeres and more, so sore afflycted and oppressed by that cruell tyraunte Pharao,⁴ that besydes all other myseryes, wherewyth they were there ouerwhelmed, they were fayne to se all theyr men chyldren as soone as they were borne, too be kylled afore theym, or elles before theyr •yen, to be drowned in ye riuer of Nilus?

1Carnal• • •••••• ly affec••••• are blind.Carnal• • •••••• ly affec••••• are blynde.
2Psalm. ix.Psalme. ix.
3Tumult & sedition doth come of plain ignorance of gods word.Tumult & sedition dothe come of plain ignoraunce of gods worde.
4Exo. i.ii. cha.

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And yet we do not read, nor hear, though they were six hundred thousand men, besides women and children, that there was ever any muttering, any insurrection or unlawful assembles among them;¹ but did abide still patiently the helping hand of the Lord, which at length, when they did call earnestly up on him, did deliver them so mightily, that without any sword drawing they were revenged of their enemies, which oppressed them. Let us do the same, let us abide patiently the helping hand of the Lord, let us put away vice, and embrace virtue,² calling night and day upon our heavenly father. (For prayers are the armour and weapons of the christians, when they are in affliction and trouble) & we may be sure that he will not forget us, the holy Prophet David, saying: God forgetteth not the complaint of the poor But if we go about, by unlawful means and ways, to deliver our selves, besides that we shall run (as the late experience taught us) into farther thraldom and bondage, we shall without all doubt, purchase unto our selves, everlasting damnation. For why? We do ⟨image 18⟩resist the ordinance of god. Which to do is most damnable, as the holy Apostle doth testify.³

And yet we doo not reade, nor heare, though they were six hundreth thousand men, besides women and chyldren, that there was euer anye mutteryng, any insurrectiō or vnlawfull assembles emong them;¹ but dyd abyde styll pacientlye the helpynge hande of the Lorde, whiche at lengthe, when they did call earnestly vp on hym, dyd deliuer them so mightely, yt without any sweard drawing they were reuenged of their enemyes, whyche oppressed them. Let vs doo the same, let vs abyde paciently the helpyng hande of ye Lord, let vs put away vice, and embrace vertue,² callyng night and day vpon oure heauenly father. (For praiers are the armour and weapons of ye christians, whē they are in affliction and trouble) & wee maye be sure that he wyll not forget vs, the holy Prophete Dauid, saying: God forgetteth not the complaynt of ye poore But yf we go about, by vnlawfull meanes and wayes, to delyuer our selues, besydes that we shall runne (as the late experience taughte vs) intoo farther thraldome and bondage, we shall without all doubt, purchase vnto oure selues, euerlastyng dampnatyon. For why? We doo ⟨image 18⟩resyst the ordynaunce of god. Which to do is most dampnable, as the holy Apostle doth testifye.³

1Exo. xiiij. cha.
2Prayers are ye armour & weapons of the christians in affliction. Psalm. ix.Praiers are ye armure & weapons of ye christians in affliction. Psalme. ix.
3Rebels goo about too bring their natural country to utter desolation. Mat. xij. chapRebelles goo aboute too bring their naturall coūtrey to vtter desolatyon. Mat. xij. chap

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Now let us see into what peril and jeopardy, these brainless and ungodly folks, do most unnaturally bring their own natural country. Do not they, as much as in them lieth, by their seditious tumult, go about to bring it to utter desolation? Christ our saviour, the everlasting wisdom of the father, and eternal truth, saith: Every kingdom divided against it self, shall be brought to naught. And every City divided against it self, shall not stand. Whereby it may be gathered, that they that seek or make any division within a Realm or country, do intend nothing else (though they falsely pretend an other thing) but to bring the same Realm or country to naught. It is unpossible that the words of our saviour, which is the truth it self, should be false. Which to be most true and infallible,¹ daily experience doth sufficiently teach us. For, what thing I pray, did bring the flourishing commune weal of the Assyrians to naught? Division. What thing did make the Medes, ⟨image 19⟩Persians, and almost all Asia, so weak, that they could not withstand a handful that came out of Macedonia? Division. What thing did subvert and turn upside down, that goodly and well ordered common weal, of the Lacedaemonians, which in virtue and manliness did far exceed all other men? Division. What thing did bring the Athenienses, which were rulers of all Grecia and lords of the seas, to so great thraldom, servitude and bondage, that they could never get them selves into liberty again? Division. What hath brought the Romans, which by their prowess, had conquered all the whole world into so base a state, that the less kingdom of Europa, is able too compare with them, which afore made all the whole world to tremble and quake at the dint of their sword? Division. To be short, what thing did in times pass, encourage the Danes and Normans, too invade this country, almost to the utter undoing and confusion of this noble and flourishing Realm? Division. That I should in the mean season let pass, and speak nothing of the common weal of the ⟨image 19⟩Jews and Israelites, which after that they were ones divided against them selves, were never able to resist their enemies. In so much, that at length, they were brought into perpetual captivity and thraldom.

Nowe let vs se intoo what parell and ieopardye, these brayneles and vngodly folkes, do most vnnaturally bryng theyr own natural countrey. Do not they, as much as in them lyeth, by theyr sedityous tumulte, go about to bryng it to vtter desolatyon? Christ our sauyoure, the euerlastyng wisedome of the father, and eternall truth, sayth: Euery kyngdome deuided agaynst it selfe, shall be brought to naughte. And euerye Citie deuided agaynst it selfe, shall not stande. Wherby it may be gathered, that they that seke or make anye diuision within a Realme or countrey, do intend nothing els (though they falsly pretende an other thyng) but to brynge the same Realme or countrey to naught. It is vnpossyble that ye wordes of our sauyour, whych is the truthe it selfe, shuld be false. Whych to be most true and infallible,¹ daily experience doth suffycyently teache vs. For, what thing I pray, did bryng the florysshynge commune weale of the Assirians to naught? Diuision. What thing did make ye Medes, ⟨image 19⟩Persians, and almoste all Asia, soo weake, that they could not withstande a handfull that came out of Macedonia? Diuision. What thinge did subuert and turne vpside downe, that goodlye and well ordered common weale, of the Lacedemonians, whych in vertue and manlynes dyd farre excede all other men? Dyuision. What thyng did bring the Athenienses, which were rulers of al Grecia and lordes of the seas, to so greate thraldome, seruitude and bondage, that they could neuer get them selues into libertie agayne? Diuision. What hath broughte the Romaynes, whyche by theyr prowesse, had conquered al the wholl world into soo base a state, that the lesse kyngdome of Europa, is able too compare wt them, whyche afore made all the wholl world to tremble and quake at ye dynt of their sword? Diuisiō. To be short, what thyng did in tymes passe, encourage the Danes and Normans, too inuade thys countrey, almost to the vtter vndoynge and confusyon of thys noble and florysshing Realme? Diuision. That I should in the meane season let passe, and speake nothynge of the common weale of the ⟨image 19⟩Iewes and Israelites, whiche after that they were ones deuyded agaynste them selues, were neuer able to resyst theyr enemyes. In so muche, that at lengthe, they were brought into perpetuall captiuitye and thraldome.

1What Realms & commun weals did fall to decay by divisionWhat Realmes & cōmun weales didde fall to decaye by dyuysyon

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Read the holy Bible, read Josephus, Herodotus, Justinus, Titus Livius, Sabellicus, and for the histories of England, Polydorus, Virgilius. Ye may see now that by stirring up of division, ye did bring your own natural country, into as great a peril as might be.¹ For onlesse God had been a strong Bulwark, unto this most victorious Realm of England, and a most favourable father, protector, and defender unto our Virgin king, (for whose sake only though all things, yea and your own lives had been taken from you, ye ought to have suffered, and too have refrained from such devilish enterprises) it had been unpossible but the foreign nations had come upon us. Praise and land be given unto thee for ever, O merciful father, that thou diddest of thy mere mercy, without any deservings or demerits of ours, preserve ⟨image 20⟩our illustre and noble king, with all his dominions and Realms, in this most perilous time of insurrection and tumult which these children of Belial, did so ungodly stir up. For what will ye have us to call you? Good fellows? Maintainers and defenders of the common weal?² By likelihood ye would be so called Nay, nay, I was full loth at the first (I have many to bear me record of the same) that ye should be called rebels or traitors, because I thought those names to be to heinous for you. Again, I had a good hope that ye would be won, & reclaimed by some fair and gentle means. (For who would have thought so much stubbornness in you?) Farthermore, I was afraid that your rageouse madness should rather be set on fire by such words, then assuaged. It was, I say, sore against my will, that so horrible and odious names, should be given unto you at the first: but sith now that ye did persist, and some of you do yet furiously persist in giving the occasions of such most devilish enterprise, being persuaded by no manner of reason: What may we rightly call you, but rebels ⟨image 20⟩and traitors, and most extreme enemies of the commune weal? For, all that ye go about, is to undo this noble and flourishing Realm, and most unnaturally to betray your own natural country, unto foreign nations and Princes.

Read the holy Bible, reade Iosephus, Herodotus, Iustinus, Titus Liuius, Sabellicus, and for the historyes of Englande, Polydorus, Virgilius. Ye may se nowe that by stirryng vp of diuision, ye did brynge your owne naturall countrey, into as great a paryll as myghte be.¹ For onlesse God had beene a stronge Bulwarke, vntoo thys moste victorious Realme of Englande, and a moste fauourable father, protectoure, and defendoure vntoo oure Virgyn kynge, (for whose sake onelye thoughe all thinges, yea and your owne liues had bene taken from you, ye ought to haue suffered, and too haue refrayned from suche deuelisshe enterprises) it had beene vnpossyble but the forenne natyons hadde come vpon vs. Prayse and lande bee gyuen vntoo the for euer, O mercyfull father, that thou dyddeste of thy mere mercye, wythoute anye deseruynges or demerites of ours, preserue ⟨image 20⟩our illustre and noble kyng, with all hys dominions and Realms, in this most parillous tyme of insurrectyon and tumult which these children of Belial, dyd so vngodly styrre vp. For what wyll ye haue vs to call you? Good felowes? Maynteners and defenders of ye common weal?² By lykelyhode ye woulde be soo called Nay, nay, I was full loth at the fyrst (I haue many to bear me record of ye same) that ye should be called rebelles or traytours, because I thoughte those names to be to heynouse for you. Agayn, I had a good hope that ye would be wonne, & reclamed by some fayre and gentle meanes. (For who would haue thoughte so muche stubburnesse in you?) Farthermore, I was afrayd that your rageouse madnes shoulde rather be set on fyre by suche wordes, then asswaged. It was, I say, sore agaynst my wyll, that so horryble and odyouse names, should be giuen vnto you at the fyrst: but syth now that ye dyd persyst, and some of you doo yet furyously persyst in geuyng the occasyons of suche most deuilysh interpryse, being perswaded by noo maner of reason: What may we ryghtly call you, but rebelles ⟨image 20⟩and traytours, and most extreame enemyes of the commune weale? For, all that ye go about, is to vndo this noble and florysshyng Realme, and moste vnnaturally to betray your owne naturall countrey, vnto forenne nations and Princes.

1God was the defender of this realm in the time of insurrction.God was the defender of this realme in the tyme of insurrction.
2Why I was loth at the first that these tumult & insurrection makers, should be called rebels and traitorsWhy I was loth at ye first that these tumult & insurrectyon makers, shuld be called rebels and traitours

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I say unto you, that all your mortal enemies that compass you round about (set them all together, Frenchmen Scots, Danes, Turks) could not have found or imagined a more ready way to destroy England, then the English men did. For as a Realm, be it never so small, is invincible, if the subjects of it, being knitted in love, do hold together: so, if they be once divided against them selves, it is unpossible, but that the same land & country,¹ must be brought to utter desolation. Which thing Scilurus, a King of the Scythians, did most lively set forth, by a goodly example & Apophthegm, which I would it were both written and painted upon every wall, that men might learn thereby how strong a thing concord and unity is. This king,² as the histories do testify had .lxxx. sons, whom a little afore his death, he did call altogether, bidding ⟨image 21⟩them, to bring every one of them an arrow. Which thing being done, he commanded that all the arrows should be fast bound together, and so delivered the bundle of arrows, being thus fast bound to every one of his sons, bidding them to break the arrows, as they were fast bound together in one bundle. Which thing, because it was unpossible, they refused to do. Then the king commanded the arrows to be unbound, and did give to every one of them an arrow too break, which they did lightly. Then the king exhorting his sons to unity and concord, did say to them after this manner:³ If ye agree within your selves, and hold together, ye shall be invincible no man shall be able too overcome you, but if ye disagree and fall out among your selves, ye shall be both weak and easy to be overcome. Shall not this heathen & ethnic king, rise in the day of judgement, & condemn you, that so ungodly do break the unity, peace and concord of your own natural country? Oh how many of the heathen, which neither knew god, nor his word, did offer them selves manfully to die for the welfare & preservation ⟨image 21⟩of their own natural country, & these unreasonable beasts (to call them christians, I am ashamed) do go about and study all that they can to destroy it, to betray it, and most traitorously to bring it to naught. Oh what may I say now unto you?

I say vnto you, that all youre mortall enemyes yt compasse you round about (set them all together, Frenchmē Scottes, Danes, Turkes) culd not haue founde or ymagined a more ready waye to destroy Englande, then ye Englyshe men dyd. For as a Realme, be it neuer so small, is inuincible, yf the subiectes of it, beyng knitted in loue, do holde together: so, if they be once deuided agaynste them selues, it is vnpossyble, but that the same lande & countrey,¹ must be brought to vtter desolation. Whych thyng Scilurus, a Kynge of the Scitians, did moste liuely set furth, by a goodlye exaumple & Apophthegme, which I woulde it were bothe written and paynted vpon euerye wall, that men myghte learne thereby how strong a thing concord and vnytye is. This kinge,² as the histories do testify had .lxxx. sonnes, whom a litle afore hys deathe, he dyd call altogether, biddynge ⟨image 21⟩them, to bryng euery one of them an arowe. Whych thing beyng done, he cō maunded that all the arowes shoulde be fast bounde together, and so delyuered ye bondell of arowes, beyng thus fast boūd to euery one of his sonnes, bydding thē to breake the arowes, as they were faste bounde together in one bondell. Which thynge, because it was vnpossyble, they refused to doo. Then the kyng cōmaunded the arowes to be vnbounde, and did geue to euery one of them an arowe too breake, whyche they did lightely. Then the kyng exhorting his sonnes to vnitye and concord, did saye to them after thys maner:³ If ye agre wythin youre selues, and holde together, ye shal be inuincible no man shall be able too ouercome you, but if ye disagre and fal out emong your selues, ye shall be both weake and easye to be ouercomen. Shall not this heathē & ethnike kinge, rise in the day of iudgement, & condempne you, yt so vngodly do breake ye vnitye, peace and concorde of your owne naturall countrey? Oh how many of ye heathen, which neither knew god, nor his word, did offer them selues manfully to die for the welfare & preseruatyon ⟨image 21⟩of their owne naturall contrey, & these vnreasonable beastes (to call them christians, I am ashamed) do go aboute and study all that they can to destroye it, to betraye it, and moste trayterouslye to bryng it to naught. Oh what may I say now vnto you?

1Scilurus king of the Scitians.Scilurus king of ye Scitians.
2Marvel not yt this king had so many sons, for it was lawful unto them, to get children upon many women.Maruail not yt thys kynge had so many sonnes, for it was lawfull vnto them, to get childrē vpon many women.
3By concord small things do grow, but by discord great things are brought to naught.By concorde small thynges do growe, but by discorde great thinges are broughte to naughte.

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Repent for God's sake, and come to your right mind again, for if ye go on thus by unlawful means to shake of & put away the plague and scourge, that god hath sent to you, for your detestable sins, besides everlasting damnation, and utter undoing of your own natural country,¹ ye shall incur a most shameful death of your bodies. Read all the histories both profane and holy, that ever were written since the beginning of the world, and ye shall your selves find, that always rebels have had a shameful end. And no marvel, for they do resist the ordinance of god. I might here repeat and rehearse the history of Corah,² Dathan and Abyram which with their wives and children and xiiii. M, and .dcc, that held with them, did horribly perish for their rebellion,³ I might allege how Ephraim made insurrection against Jephthah, whom god had ⟨image 22⟩raised to be judge over Israel, of the which Ephraites .xlii. M. were miserably slain? What need I to bring here the horrible tragedy of Absalom,⁴ and of Siba, the son of Bocheri. Look ye your selves upon the books of the kings, and of Paralippomenon,⁵ or Chronicles, and ye shall there find, that the one being hanged up by the locks of his hairs in an oak, was thirsted thorough with .iii. spares, with whom .xx. M. of the people were slain and lost, and that the other being pursued by Joab, and besieged within Abel and Bethmaaka, was by the counsel of a wise woman beheaded & his head thrown over the wall to Joab. Did the people therefore, that rebelled with him, escape unpunished?⁶ Objection. No, no, The lord god hater of all rebellion & tumult, did afterwards so sore plague Israel with pestilence, that in three days, there dyed .lxx. M. But thou wilt say: This was because that David had numbered the people of Israel and Judah, Solution. & had not observed the law. Let the scripture answer for me, which saith. And again the lord was wroth against Israel, & moved David against them. Al ecclesiastical writers do agree, that this was for the sin of rebellion that is to say, because that they with Siba, ⟨image 22⟩rebelled against David the anointed of the lord. Oh ye the same noble Historiograph Josephus, were translated in to English, for your sakes. There, there, should ye read & see, how many. M. of the Jews were discomfited, over thrown and slain at sundry times, because that they rebelled against the Romans.

Repente for goddes sake, and come to your ryght mynd againe, for yf ye go on thus by vnlawfull meanes to shake of & put away the plague and scorge, that god hath sente to you, for your detestable sinnes, besides euerlasting dampnation, and vtter vndoing of your own naturall contrey,¹ ye shal incurre a most shameful deth of your bodies. Reade all ye histories both prophane and holy, that euer were writē since the begynnyng of the world, and ye shal your selfes fynd, that alwaies rebels haue had a shamefull ende. And no merueile, for they do resiste the ordinaunce of god. I myghte here repete and reherce ye hystory of Corah,² Dathan and Abyram which with their wiues and children and xiiii. M, and .dcc, that held with them, did horrybly peryshe for theyr rebellyon,³ I myght allege how Ephraim made insurrection against Iephtha, whom god had ⟨image 22⟩raised to be iudge ouer Israel, of ye which Ephraites .xlii. M. were miserably slain? What nede I to bringe here the horrible tragedie of Absalon,⁴ and of Siba, ye sonne of Bocheri. Loke ye your selues vpon the bookes of the kinges, and of Paralippomenon,⁵ or Chronycles, and ye shall there fynde, that the one beinge hanged vp by the lockes of hys heares in an oke, was thristed thorough with .iii. spares, wt whome .xx. M. of the people were slaine and loste, and yt the other beyng pursued by Ioab, and besyeged wythin Abel and Bethmaaka, was by the councell of a wise woman beheaded & his heade throwen ouer the wal to Ioab. Dyd ye people therfore, that rebelled wt hym, escape vnpunished?⁶ Obiection. No, no, The lord god hater of all rebellion & tumult, did afterwardes so sore plague Israel wt pestilence, yt in three daies, ther dyed .lxx. M. But yu wilt say: This was because that Dauid had numbred ye people of Israell and Iuda, Solution. & had not obserued ye lawe. Let the scripture answere for me, which saith. And again the lord was wroth against Israel, & moued Dauid against thē. Al ecclesiastical writers do agre, yt this was for the synne of rebelion yt is to saye, because yt they wt Siba, ⟨image 22⟩

1Rebels do always come to a shameful end, & death of their bodies.Rebelles doe alwaies come to a shamefull ende, & death of their bodyes.
2Num. xvi. cha
3Judi. xii. chapIudi. xii. chap
4ii Reg. xviii. chapter.ii Reg. xviii. chapiter.
5ii. Reg. xx. cha
6ii. Reg. xxiiii. chapter.ii. Reg. xxiiii. chapiter.

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But what need we strange and foreign examples?¹ we may learn at home, how they speed ever, that resist the ordinance of god taking most ungodly upon them selves, the thing which belongeth only to the lord & to his anointed. Sith then ye god doth punish so grievously all rebels, here in this world, with fire from heaven, with pestilence & sword & in the other world with everlasting torments of hell: any child may see and understand how sore god doth detest and abhor all rebellion. Therefore if ye tender the health of your own souls, if ye tender the weal of your own natural country, if ye tender your bodies, & lives leave of betimes, cease from such devilish enterprises, & in this your trouble & affliction, which doubtless doth happen unto you either for your sins or else for a trial of your faith & patience) call upon the Lord with a contrite heart, and he will (be ye sure thereof ⟨image 23⟩For he hath so promised) either mollify the hearts of those tyrants, that oppress you, that they shall be very fathers unto you, or else he will shortly root them out of the earth, & put into the hearts of the powers, to shorten their arms,² & to rule his elect people with justice & equity, Bear a while think not long, we have a most godly Prince toward, which within a short space, shall comfort us, as concerning our sorrowful trouble and affliction, he shall weed out of his Realm and dominions with the sword of equity, all those blood suckers, that now, as greedy horseleeches do suck the blood of his people, & loving subjects, in the mean season, quiet, and purify your selves, & let every man according to his vocation, labour to live truly in this world, to the maintenance of the common weal. Give no more occasion, for the tender love of god, which so loved us, that he gave his only begotten son for us, give no more occasion I say, by your unquiet behaviour to these worldlings, to blaspheme the gospel & word of god.³ Do ye not both hear and see, that all the insurrections tumults and seditions that have now chanced in our times ⟨image 23⟩are by them ascribed and laid to the word of god (which by some of them is called new learning) & the ministers thereof? Verily it had been better for you, to have been cast with millstones about your neck into the deep of the sea, & there to have been drowned, then by your seditious tumults, to have ministered such an occasion of offence:

But what nede we straunge and forenne examples?¹ we may learne at home, how they spede euer, that resist the ordinaunce of god takyng most vngodly vpon them selues, ye thinge whiche belongeth only to the lord & to his anoynted. Sith then ye god doth punish so greuously al rebels, here in this world, wt fyer from heauen, wt pestilence & sword & in ye other world wt euerlasting tormentes of hell: any childe may se and vnderstand how sore god doth detest and abhorre all rebellyon. Therfore if ye tender the helth of your own soules, if ye tender ye weal of your own natural countrey, yf ye tender your bodies, & liues leaue of betimes, cease from such deuillish enterprises, & in thys your trouble & afflictiō, which doubtlesse doth happē vnto you eyther for your sinnes or else for a tr•al of your faith & pacieence) call vpon the Lorde with a contryt heart, and he wyll (be ye sure therof ⟨image 23⟩For he hath so promysed) eyther molyfy the hearts of those tirantes, that oppresse you, that they shall be very fathers vnto you, or else he wil shortly root thē out of ye earth, & put into ye hertes of ye powers, to shortē their armes,² & to rule his electe people wyth iustyce & equytye, Beare a while thinke not longe, we haue a moste godly Prince toward, which wtin a short space, shal comfort vs, as concerning our sorowfull trouble and afflictyon, he shall wede out of hys Realme and dominions with the swerde of equitie, al those bloud suckers, that now, as gredy horsleches do sucke ye bloud of his people, & louing subiectes, in the meane season, quiet, and paryfye your selues, & let euery man accordyng to his vocation, laboure to lyue truly in this world, to the mayntenaunce of the common weale. Geue no more occasyon, for ye tender loue of god, which so loued vs, yt he gaue his only begottē sonne for vs, geue no more occasion I saye, by your vnquiet behauiour to these worldelynges, to blaspheme the gospell & word of god.³ Do ye not both heare and se, that al the insurrections tumultes and sedityons yt haue now chaunced in our tymes ⟨image 23⟩are by them adscribed and layd to ye word of god (which by some of them is called new lernyng) & the ministers therof? Verely it hadde bene better for you, to haue bene cast wt milstones aboute your necke into ye depe of ye sea, & there to haue bene drowned, then by your sedycious tumultes, to haue ministred such an occasion of offence:

1We may learn at home how rebels do speed.We maye lerne at home how rebels do spede.
2Our godly young king which may well be compared with that godly king Josiah, shall shortly deliver his people from extortion and oppression.Oure godlye yonge kynge whiche maye wel be compared wyth that godlye kinge Iosias, shall shortlye delyuer his people from extortiō and oppressiō.
3All tumults and insurrections, are laid upon goddes word, and the ministers thereof.All tumultes and insurrections, are layde vpon goddes word, and the ministers therof.

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Objection. But me think I hear yet some among you which do grudge and say. Who in this world, were he never so patient, could refrain him self, for besides the many fold wrongs, that we suffer daily and hourly by them, they do so bitterly revile us, at every second word most despitefully calling us peasants, and villains, that no man can hold his hands from them. Whom I am compelled to answer after this manner. Are ye Christians, Solution. or not (I know that if any man should say unto you that ye are no christians, ye would be angry with him) If ye are christians that is to say ⟨image 24⟩the disciples of Christ, do ye not think that it is enough, and sufficient for you, to be as your master?¹ But they did call your master and saviour, Beelzebub, which is a thousand times worse,² then Peasant or Villain, which words if they were well understanded, are nothing at all reproachful. Here in this matter, plain ignorance doth blind you. For peasant being derived of this latin word, Paganus, doth properly betoken in English, a man of the country, or that dwelleth in villages or upland. And the other word, Villain doth also come of this latin, vocable, Villanus, and signifieth none other thing, in our mother and vulgaire tongue, but a farmer, or farm holder, or else ye dwelleth in villages. Lo good people these be the reviling & opprobrious words for the which ye do stir up all these enorm, and grievous tragedies. But go to what & if they were, the most reproachful words that ever could be spoken with mouth: or thought with heart (how be it to tell the very truth, I would that these french terms had been left to the french men, and that he that brought them first over into England, thereby ⟨image 24⟩to offend his weak brethren, had been better advised) ought ye not to have borne them patiently for his sake which for your salvation, and health of your souls, did besides all kinds of ignominy, opprobriousness and reproach, suffer the most cruel and shamefullest death that ever in this world could be imagined or thought.³ Truly ye would be loth to suffer death for his sake, sith that ye can not abide words. Where is now that perfection, that some of you do never cease to boast and crake of among the simple and ignorant people.

Obiection. But me thinke I heare yet some emong you which do grudge and saye. Who in this world, were he neuer so pacient, could refrayne hym selfe, for besydes the many folde wronges, that we suffer dayly and hourely by thē, they do so bitterly reuile vs, at eueri second word most despitfully calling vs peysauntes, and vilaines, yt no man can holde hys handes from theym. Whom I am compelled to answer after thys maner. Are ye Chrystans, Solution. or not (I knowe yt yf any man shuld say vnto you yt ye are no christians, ye wold be angrye wt him) Yf ye are christians that is to say ⟨image 24⟩the disciples of Christ, do ye not thinke yt it is enough, and sufficyent for you, to be as your maister?¹ But they dyd call your maister and sauioure, Belzebub, whiche is a thousand times worse,² then Paysant or Villayne, whiche wordes if they were well vnderstanded, are nothyng at all reprochfull. Here in thys matter, plaine ignoraunce doth blynd you. For paysaunt beynge deriued of this laten worde, Paganus, dothe properly betoken in Englysh, a man of the countrey, or that dwellethe in villages or vplande. And ye other word, Vilayn doth also come of this lattin, vocable, Villanus, and signifyeth none other thinge, in our mother and vulgaire tongue, but a fermer, or fearme holder, or else ye dwelleth in villages. Lo good people these be ye reuilyng & oprobrious wordes for the which ye do styrre vp al these enorme, and greuous tragedies. But go to what & if they were, the most reprochfull wordes that euer could be spoken wt mouthe: or thought with heart (howe be it to tell the verye truthe, I woulde that these frenche tearmes hadde bene lefte to the french men, and that he that brought them fyrst ouer into Englande, thereby ⟨image 24⟩to offende hys weake brethren, had bene better aduysed) oughte yee not to haue borne them pacyently for hys sake whyche for your saluation, and helth of your soules, dyd besydes all kyndes of ygnominie, opprobriousnes and reproche, suffer the most cruell and shamefullest death that euer in thys world coulde be ymagined or thought.³ Trulye ye wold be lothe to suffer death for hys sake, sythe that ye can not abyde wordes. Where is nowe that perfectyon, that some of you do neuer cease to boaste and crake of emonge the symple and ignoraunte people.

1Math. x, cha-
2These .ii. words Paysant and Villain are truly & according to the right signification of them expounded.These .ii. wordes Paysant and Villayne are trewly & accordinge to the right sygnifycatyon of them expounded.
3Anabaptists and Libertius do always boast & crake of their perfection.Anabaptistes and Libertius doo alwayes boste & crake of their perfection.

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A digression Hear, must I somewhat digress from my purpose, and declare what kind of people they be that make this busyness and stir up contention in this Realm and common weal.¹ There be a sort of men which now at this present hour that the evangely call doctrine, is purely and sincerely preached, do seek nothing else in the scriptures and gospel, but a carnal and fleshly liberty, going about with their crafty and subtle reasons and texts of the scriptures, half alleged, to persuade the ignorant people that they are not bound to obey temporal ⟨image 25⟩rulers & magistrates. These men sitting upon there ale benches, wheresoever they dare utter their poison conveniently, do inculcate and beat into mens heads,² that no christian can lawfully execute the office of a magistrate. Which office of a magistrate, say they, is neither profitable, nor yet necessary to a christian common weal Wherefore, away with these tyrants, kill them, rote them out of the earth, ye contrary to Christs word & doctrine, do most presumptuously take upon them, to be rulers, or rather tyrants over the people of Christ, to whom he did, so dearly, with the shedding of his most precious blood, purchase a perpetual freedom and liberty. This is done commonly in those places where the pure seed of the gospel,³ hath been diligently sown. For there the devil whiles men are a sleep, is most busy to sow in his cockle & darnel. Which would god, it were diligently weeded out by the magistrates and rulers, that these most pestiferous Anabaptists & Libertines, might ones both feel and know, that they do not bear the sword, delivered unto them of of god, in vain. In other places where they do yet for the most part, sit in darkness ⟨image 25⟩of ignorance and shadow of death the popes darlings are the stirrers up of all mischief. For they, by there hypocrisy blandiloquence and flattery, are so far sunk in to mens stomachs, that they can easily persuade them, that both the king and all his honourable council, are ungodly, yea & stark heretics. Have they not (will ye shavelings say to the poor simple folks of their country) taken away & broken our godly images? Have they not abolished our holidays, put down our ceremonies, and disannulled the holy & blessed Mass? Look how unreverentlye they do use the blessed sacrament of the Altar.

A dygression Heare, must I somewhat digresse from my purpose, and declare what kynde of people they be that make thys busynesse and styrre vp contention in thys Realme and common weale.¹ There be a sorte of men whych nowe at thys present houre that the euaungily call doctryne, is purelye and syncerely preached, do seeke nothynge else in the scriptures and gospell, but a carnall and fleshly lybertye, goyng aboute with their craftye and subtyll reasons and textes of the scriptures, halfe alleged, to perswade the ignoraunt people yt they are not bounde to obey temporall ⟨image 25⟩rulers & maiestrates. These men syttynge vpon there ale benches, whersoeuer they dare vtter theyr poyson conueniently, do inculcate and beat into mens heads,² that no christian can laufully exequute ye office of a maiestrate. Which offyce of a maiestrate, say they, is neyther profytable, nor yet necessary to a christiā common weale Wherfore, away with these tirantes, kyl them, rote them out of the earth, ye contrarye to Christes word & doctrine, do most presumpteously take vpon them, to be rulers, or rather tyrantes ouer the people of Christ, to whom he dyd, so derely, with ye shedyng of hys most precious bloud, purchase a perpetuall fredome and lyberty. Thys is done commonly in those places where ye pure sede of ye gospell,³ hath bene dyligentlye sowen. For there the deuyll whiles men are a slepe, is moste busye to sowe in his cockle & darnel. Which wold god, it were diligently weded out by the maiestrates and rulers, yt these most pestyferous Anabaptistes & Libertins, mighte ones both feele and know, yt they do not beare the sword, delyuered vnto them of of god, in vayne. In other places where they do yet for ye most parte, syt in darkenesse ⟨image 25⟩of ignoraunce and shadow of death ye popes darlynges are ye styrers vp of al myschief. For they, by there hypocrysye blandiloquence and flattery, are so farre sunke in to mens stommackes, that they can easely perswade them, yt both ye kyng and al his honorable counsell, are vngodly, yea & starke heretikes. Haue they not (wyl ye shauelinges say to the poore symple folkes of their countrey) taken away & broken our godly ymages? Haue they not abolyshed our holydayes, put doune our ceremonyes, and disanulled the holy & blessed Masse? Loke howe vnreuerentlye they do vse ye blessed sacrament of the Aulter.

1The Anabaptists do seek & hunt after a carnal liberty in the gospel.The Anabaptistes do seke & hunte after a carnall liberty in the gospell.
2The erroneous opinion of the anabaptists, concerning the magistrates.The erroneous opynyon of the anabaptistes, concernyng the magistrates.
3The anabaptists will always come too those places, where the gospel is preached. Mat. xiii. cha. The anabaptists & Libertines, do go about to persuade men, yt the magistrates may not kill with the sword. What they be ye stir up commotion, where ye Gospel is not preached. The oration of the papists too the simple & ignorant, to stir them up to tumult & commotionThe anabaptistes wyll alwayes come too those places, where the gospel is preached. Mat. xiii. cha. The anabaptistes & Libertins, do go aboute to perswade men, yt the magystrates maye not kyll wyth the swearde. What they be ye styrre vp commotyon, where ye Gospell is not preched. The oratyon of ye papystes too the simple & ignoraunte, to stirre them vp to tumulte & commotion

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Do they not also goo about to pluck down all our holy Altars. Who having a christian heart could abide such impiety, & ungodliness? Come on therefore neighbours, better it were for us, to dye a thousand deaths, then to see this blasphemy. Let us fight for the holy church & rites thereof. We may be sure that we shall lightly overcome these rank heretics. And if we chance to have the overthrow our selves (which thing is not likely, sith that we fight in gods quarrel) & dye in the field, who would doubt ⟨image 26⟩but that we shall go straight way up to heaven?¹ For Christ (whose blessed body and blood, made by the holy hands of the priest, these false heretics do tread under foot) hath said,² that whosoever loseth his life, for his sake and the church, shall find it again in the resurrection of the dead. With such mists and jugglings of words, these clean fingered gē tlemen, do utterly subvert the minds of the simple and ignorant people, which else, if they had true pastors, and good ministers,³ would with all meekness and due obedience, receive the heavenly doctrine, ministered so fatherly unto them, by the King, and his honourable counsel. They would not mutter, nor open their lips against the kings most godly proceedings, butte would gladly with the other subjects of this realm, embrace the wholesome doctrine of their salvation, and acknowledge that they have been hitherto led in error and blindness,⁴ by these false Antichrists and Pseudoprophetes, whom they now accept and embrace, as gods. Too be short, these two sorts of men, I mean the Libertines and papists ⟨image 26⟩are they, that do prick the people forwards (which else of themselves, are ready enough to such things, and especially now,⁵ that they are so on every side, pilled and polled) too tumults and insurrections, too the utter confusion of them selves, and undoing of this honourable country, and Realm.

Doo they not also goo aboute to plucke doune all our holy Aulters. Who hauing a christian harte could abide such impiety, & vngodlynesse? Come on therfore neighboures, better it were for vs, to dye a thousande deathes, then to se thys blasphemy. Let vs fight for ye holy church & rytes thereof. We may be sure that we shall lyghtly ouercome these ranke herytykes. And if we chaunce to haue ye ouerthrowe our selues (whiche thinge is not lykely, syth that we fyghte in gods quarell) & dye in the fyeld, who wolde doubt ⟨image 26⟩but that we shall go straighte way vp to heauen?¹ For Christ (whose blessed body and bloud, made by the holye handes of the prieste, these false heritikes do treade vnder foot) hath said,² yt whosoeuer loseth his life, for hys sake and the churche, shal fynde it agayne in the resurrection of the deade. With suche mistes and iuggelynges of wordes, these cleane fyngered gē tlemen, do vtterlye subuerte the mindes of the simple and ignoraunt people, whiche elles, if they had trew pastours, and good minysters,³ woulde wyth all mekenes and due obedyence, receyue the heauenlye doctryne, mynystred so fatherlye vntoo them, by the Kynge, and hys honourable counsayle. They woulde notte mutter, nor open their lippes against the kynges moste godlye procedinges, butte would gladly wyth the other subiects of this realme, embrace the wholsome doctrine of their saluation, and acknowlege that they haue bene hetherto ledde in erroure and blyndnes,⁴ by these false Antychristes and Pseudoprophetes, whome they nowe accepte and embrace, as goddes. Too be shorte, these twoo sortes of men, I mean the Libertins and papistes ⟨image 26⟩are they, that do pricke ye people forwardes (whyche elles of theymselues, are ready inoughe to suche thynges, and especially now,⁵ that they are so on euerye side, pilled and polled) too tumultes and insurrections, too the vtter confusyon of them selues, and vndoing of this honourable countrey, and Realme.

1Oh false doctrine.
2Math. x. cha- Yet this text as all other is falsely alleged of them.Math. x. cha- Yet this texte as all other is falsely aleged of them.
3If the people had true pastors they wlold embrace gladly gods word.Yf the people had true pastoures they wlold embrace gladlye gods worde.
4Who they be that prick the people forwards to tumult and insrrection.Who they be that prycke the people forwardes to tumulte and insrrection.
5By greedy mammons.By greadye mammons.

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Therefore,¹ O ye magistrates and rulers whom god hath appointed over his chosen and elected people, with the sword of equity, to defend the widows and fatherless, to maintain the good and righteous, and to punish the evil and wicked doers: it is your part and duty to seek out such run agates, and without any favour or mercy, to punish them that all other may take example by them Put away in this case all foolish pity: for as the common proverb is, foolish pity leseth the country, & besides that, better it is ye ii. or .iii. be thus extremely punished, than thousands,² should through their wicked counsels & enticements, most miserably and to the great loss of the country, perish. Pick out these ravening wolves, and for God's sake, favour the people as much as may be, have that noble ⟨image 27⟩captain Joab always before your eyen which as soon as that traitorous rebel Absalom, was by the righteous judgment of god,³ most shamefully slain, did by & by blow to the retreat, and commanded to spare the people. Do the same and ye shall highly please god. Call ye the pore unto you, and hear their complaints patiently, o ye gods (for, so the scripture doth call you, because that ye are in the stead and room of god) here ye the complaint of the poor (I say) and redress those things that are amiss. Know of them the causes, why they are now contrary to their old wont and custom, ⁴so bent to insurrection and tumult. If a physician would go about to heal any disease or sickness, and not search out the causes thereof, would not all men, and ye by good right, call him an unkunning physician. The whole body of the common weal is sore sick, it can in no wise be healed except the cause of this disease and sickness, be both searched out diligently, and taken away.

Therfore,¹ O ye magistrates and rulers whom god hath appointed ouer his chosen and elected people, with the swearde of equitie, to defende the widdowes and fatherles, to maintain ye good and righteous, and to punisshe the euil and wicked doers: it is your parte and duetye to seke oute suche runne agates, and withoute any fauoure or mercye, to punysshe them that all other may take example by them Put away in this case all folish pitie: for as the cōmen prouerbe is, folish pytye leseth ye countrey, & besides yt, better it is ye ii. or .iii. be thus extremely punished, thē thousands,² should through their wycked counsails & entisements, most miserably and to the great losse of the countrey, perisshe. Picke out these rauenynge wolues, and for goddes sake, fauour the people as muche as may be, haue that noble ⟨image 27⟩capteyn Ioab alwaies before your eyen whych as sone as that trayterous rebell Absalon, was by ye righteous iudgmente of god,³ most shamefully slayne, dyd by & by blowe to the retrayte, and commaunded to spare the people. Do the same and ye shal hyghly please god. Call ye ye pore vnto you, and heare their complayntes paciently, o ye gods (for, so the scripture dothe call you, because that ye are in the stede and roume of god) here ye the complaynte of the poore (I saie) and redresse those thynges that are amysse. Know of them ye causes, why they are now contrarye to their old wont and custom, ⁴so bent to insurrectyon and tumult. Yf a phisycion wold go about to heale any disease or syckenesse, and not serche out the causes therof, wolde not all men, and ye by good ryght, call him an vnkunning phisition. The whole body of the common weale is sore sicke, it canne in no wise be healed except the cause of this disease and syckenesse, be bothe searched out dilygentlye, and taken awaye.

1An exhortation to the magistrates against the libertines & Papists.An exhortatiō to the maiestrates against the libertins & Papistes.
2All foolish pity is to be ut away.All foolyshe pitye is to be ut awaye.
3ii. Regū. xviii. Chapter.ii. Regū. xviii. Chapter.
4An apt similitude.An apte similitude.

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Suffer no longer, the loving subjects of this most victorious country, which by our most sovereign Lord the king, are committed ⟨image 27⟩unto your charge, custody and protection (Verily it is you which be hear in the earth lieutenants and vicars of god,¹ that should revenge the wrongs and injuries of the people) too be eaten and swallowed up, by these greedy Cormorants, which never being content till they have the devil brought to them in a sack, join house, to house, land to land (but woo be to them, saith the prophet) although they should dwell alone upon the earth,² One of them hath a thousand mens livings in his hands and yet can he scantly suffer his poor neighbour to dwell in a poor cottage besides him. All that he hath is to little as long as he seeth any poor man, to have any thing by him. What should I say A whole shire is not enough to satisfy his covetous and unsatiable mind. And why, I pray, is all this? forsooth that he his wife, and his children, may go gay and fare daintily. If he can have that, it maketh no matter, how many thousand do go a begging or starve for hunger by him. Ah worldlings, worldlings, the hand of god is stretched forth to plague Have ye forgotten what the holy prophet ⟨image 28⟩saith?³ Because ye are from the lowest unto the hiest, given to covetousness and filthy lucre: I will give your wives, unto other, and your fields unto strangers, to possess. Hath the lord god given you riches, to confound the poor therewith, to oppress them, and to tread them under feet, and not rather to help and succour them? Ye are not the lords but the stewards and dispensators of riches. See them that ye be faithful in your stewardship, or else your stewardship shall be taken from you, and given unto an other. The Lord god hath given you, and doth daily give you warnings enow, but ye are so blinded with worldly covetousness and prosperity that ye will not see,⁴ ye are so puffed up with pride and haughtiness of mind, that ye think that no manner of thing in this world, can, or is able to bring you down Mark and note therefore, what the scripture of God, doth say: Their riches shall profit them nothing in the day of wrath, and he that trusteth in his worldly substance, shall have a fall. Neither their gold nor silver shall, be able too deliver them, in the day of the wrath of ⟨image 28⟩the Lord.

Suffer no longer, the louynge subiectes of thys moste victoryous countrey, whych by our moste souereygne Lorde the kynge, are commytted ⟨image 27⟩vnto your charge, custodye and protectyon (Verelye it is you whyche be heare in the earthe lyeutenauntes and vicayrs of god,¹ that shoulde reuenge the wronges and iniuries of the people) too be eaten and swalowed vp, by these gredye Cormorauntes, which neuer beynge contente till they haue the deuill brought to them in a sacke, ioyne house, to house, lande to lande (but woo be to them, saith the prophet) although they should dwel alone vpon the earthe,² One of them hath a thousande mens liuinges in hys hands and yet can he scantelye suffer his poore neighbour to dwell in a poore cotage besides hym. All that he hath is to little as longe as he seeth any poore man, to haue any thinge by him. What should I saye A whole shiere is not enough to satisfye his couetouse and vnsasiable minde. And why, I praye, is all thys? forsoth that he his wyfe, and his children, maye go gaye and fare dayntely. Yf he can haue that, it maketh no matter, how many thousand do go a begginge or storne for hunger by him. Ah worldlinges, worldelinges, the hande of god is stretched furth to plague Haue ye forgotten what the holy prophet ⟨image 28⟩saythe?³ Because ye are from the lowest vnto the hiest, geuen to couetousnesse and fylthy lucre: I wyll gyue your wyues, vnto other, and your fyldes vnto straungers, to possesse. Hath the lord god geuen you riches, to confound the poore therwith, to oppresse them, and to treade them vnder fete, and not rather to helpe and succour them? Ye are not the lordes but the stewardes and dyspensatours of riches. Se thē that ye be faithful in your stewardshyp, or elles youre stewardshyp shall be taken from you, and gyuen vntoo an other. The Lorde god hath giuen you, and dothe daylye gyue you warninges ynowe, but ye are soo blynded with worldelye couetousnesse and prosperitie that ye wyll not see,⁴ ye are soo pufte vp wyth pryde and hautenesse of mynde, yt ye thynke that no maner of thing in this world, can, or is able to bring you doune Marke and note therfore, what the scripture of God, dothe saye: Theyr ryches shall profyte them nothynge in the daye of wrathe, and he yt trusteth in hys worldlye substaunce, shall haue a fall. Neyther theyr golde nor syluer shall, be able too delyuer theym, in the daye of the wrathe of

1The magistrates are Gods vicars in the earth.The magistrates are Gods vycares in ye earthe.
2Isaiah. v. ChapEsai. v. Chap
3Hiere. vii. cha
4Why the worldlings will not take ye warnings yt God giveth them daily. Pro. xi. chap. Soph. i. chap.Why the worldelinges will not take ye warnynges yt God giueth them daylye. Pro. xi. chap. Soph. i. chap.

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Doth not the example of the rich glutton, make you afraid? Do not his cruel pains and torments in hell,¹ make your hearts to quake and tremble for fear of like punishments?² And yet he was damned for the sin of unmercifulness only. For we can not find nor read, that ever he came by his goods unjustly, or that he gat his riches by hook or crook, as the most part of you do. Therefore look for a thousand times more grievous punishments, then he had. For not only, ye did not feed Christ, when he was an hungered, give him drink when he was a thirst, clothe him,³ when he was naked. &c. but also, ye did spoil him ye did pill and poll him, ye did rob him, and most tyrannously oppress him But I know that ye will say with the ungodly: Objection. when did we any such thing unto Christ? Verily I say unto you, Solution. that in so much, ye did it too the poor needy members of Christ, ye did it too him, and therefore ye shall hear that dreadful sentence at length: Depart ye from me, O ye cursed creatures, into everlasting fire, which is prepared ⟨image 29⟩for the devil and his angels. A godly prayer. O merciful and heavenly father, grant I beseech thee, that all men putting away from their hearts, worldly covetousness, and pride of mind, wherewith they are holden blind, may have grace, to see how they came into this world, and so too use the riches, wherewith thou doest indue them too thy glory, and salvation of their souls.

Dothe not the exaumple of the ryche glutton, make you afrayde? Doo not hys cruell paynes and tormentes in hell,¹ make youre heartes to quake and tremble for feare of lyke punishmentes?² And yet he was dampned for ye sinne of vnmercifulnesse onely. For we canne not fynde nor reade, that euer he came by hys goodes vniustly, or that he gatte hys ryches by hooke or crooke, as the moste parte of you doo. Therefore loke for a thousande times more greuous punysshementes, then he had. For not onelye, ye dydde not feede Christe, when he was an hungred, gyue hym drinke whē he was a thyrste, clothe hym,³ when he was naked. &c. but also, ye did spoile him ye dyd pille and polle hym, ye did robbe him, and most tyrannously oppresse him But I know that ye will saye wyth the vngodly: Obiection. when dyd we any suche thyng vnto Christe? Verelye I saye vnto you, Solution. that in so muche, ye dyd it too the poore neady members of Christe, ye dyd it too hym, and therefore ye shall heare that dreadfull sentence at length: Depart ye from mee, O ye cursed creatures, intoo euerlastynge fyre, whyche is prepared ⟨image 29⟩for the deuill and his aungels. A godly prayer. O mercyfull and heauenlye father, graunte I beseche the, that all men puttyng away frō their heartes, worldly couetousenes, and pryde of mynde, wherwyth they are holden blynde, may haue grace, to see howe they came into this world, and so too vse the ryches, wherewith yu doest indue thē too thy glorye, and saluatyon of theyr soules.

1Luk. xvi. chap
2The rich glutton was damned, for unmercifulness.The rich glutton was damned, for vnmercifulnes.
3Mat. xxv. cha

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Now therefore, O christian magistrates, be ye strong in the lord, take righteousness for your shield, & weapon your selves with upright and uncorrupted judgement,¹ and having the fear of the lord for your guide, revenge manfully the wrongs and injuries of the poor (for therefore hath the lord god ordained you) Let them both feel and know, that ye bear a fatherly affection towards them, and that ye will not see them to suffer any such villainy at these worldlings hands. See an order (for this is your duty) that the rich may be content with the poor, and that the poor may be suffered too live by the rich. Seek out the causes of this narre, that is now between the nobility and the commons, cut of, with the ⟨image 29⟩sword of equity all occasion of strife and debate,² that the gentlemen and commons of this Realm, being knitted in love again, may be as afore times a strong bulwark and wall unto this most victorious country of England. Ye can no better deserve of the common weal then so. And if in the mean season ye find any of those wicked Anabaptists & Libertines, or any of those obstinate papists that go about to subvert, seduce, intoxicate, and poison the minds of the people, persuading them, that they may lawfully rise against their magistrates, spare them not, root out those pernicious weeds from among the people. Better it is that few do perish, then that all the whole country should through their wicked persuasion, be brought to naught. These be they that are the troublers of the common peace.³ Therefore beware of them, O christian brethren, for they come unto you in sheep's clothing, but inwardly they are ravening wolfs. Trust them not, suffer not your selves in any wise to be persuaded, that ye may for any manner of cause, rise against the magistrates. All that they go about, is to bring ⟨image 30⟩you to utter confusion. For though the magistrates were come to that madness impiety, & ungodliness, that they should command you to do things, contrary to gods laws, and his holy word (as the marked monsters of Antichrist,⁴ do go about to make you to believe) yet ought ye in no wise to resist them.

Nowe therfore, O christyan magistrates, be ye stronge in the lorde, take righteousnes for your shield, & weapon your selfes with vpright and vncorrupted iudgemente,¹ and hauing the fear of the lord for youre guyde, reuenge manfullye the wronges and iniuryes of the poore (for therfore hath the lord god ordeined you) Let them both feale and knowe, that ye beare a fatherly affection towardes thē, and that ye will not se them to suffer any such vilany at these worldlinges handes. Se an order (for this is your duetie) yt the riche maye be contente wyth the poore, and that the poore maye be suffered too lyue by the riche. Seke out the causes of this narre, that is nowe betwene the nobilytie and the commens, cutte of, wyth the ⟨image 29⟩swerde of equitie al occasion of strife and debate,² that the gentilmen and commons of thys Realme, being knytted in loue agayne, maye be as afore tymes a stronge bulwarke and wall vnto this most victoryous countrey of Englande. Ye can no better deserue of the common weale then so. And yf in the meane season ye fynd any of those wicked Anabaptistes & Libertines, or anye of those obstynate papistes that go about to subuert, seduce, intoxycate, and poyson the myndes of the people, persuadyng them, that they may lawfully rise against theyr maiestrates, spare theym not, roote oute those pernicyouse wedes from amonge the people. Better it is that fewe doo peryshe, then that all the whole countrey shoulde through theyr wycked perswasion, be brought to naught. These be they that are the troublers of the common peace.³ Therfore beware of thē, O christiā brethren, for they come vnto you in shepes clothing, but inwardly they are rauening wolfes. Trust them not, suffer not your selues in anye wyse to be persuaded, that ye maye for any maner of cause, ryse against the maiestrates. All that they go about, is to bryng ⟨image 30⟩you to vtter confusyon. For though the maiestrates were come to that madnesse impietye, & vngodlynes, that they shuld commaund you to do thinges, contrarye to gods lawes, and his holye worde (as ye marked monsters of Antichriste,⁴ do go aboute to make you to beleue) yet ought ye in no wise to resiste them.

1God hath ordained magistrates too revenge ye wrongs of the poorGod hath ordeined magistrates too reuenge ye wronges of ye poore
2The gentlemen, and communes of this realm, being knit in love are a wall too the countryThe gentyllmen, and communes of this realme, beyng knitte in loue are a wall too the countrey
3Math. vii. Chapter.
4Read ye Acts of the Apostles, and all whole Eusebius and thou shalt find yt always ye disciples of christ did defend them selves with gods word.Reade ye Acts of ye Apostles, and all whole Eusebius and yu shalt fynd yt alwayes ye disciples of christ dyd defende them selues wt gods worde.

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None other sword ye have to fight against ungodly magistrates, but gods word, with the same weapon ought ye always to defend your selves, against all kinds of ungodliness & yet it must be done, with such sobriety & mansuetude, lenity & gentleness, that always christian like obedience, toward the ordinance of god, shall shine & appear in you. Mark now this: If we may not with material sword resist the magistrates, for the defence of godliness & true religion, what shall we say by them, which for the maintenance of false religion, do bring all the world, upon the necks of godly magistrates? It was not for nought, O christian rulers, that the godly kings of the old Testament when they did put down Idolatry & superstition, did slay and kill all the priests and sacrificators of the idols & false gods, wedding out the false prophets from ⟨image 30⟩among the people to the intent, that they should not bring again, the simple and ignorant into error. What I do mean any man that hath wit, may understand. How be it, I would not have them to be put to death nor slain, onlesse they be over stubborn and obstacle, or go about some tumult or novation of things, but I would have them to be kept so short till they depart hence in peace, that they might do no harm in the mean season. As for the other, I mean the Libertines & Anabaptists they ought in no wise to be spared, except we will have the country by their tumults & insurrections, to be brought to utter desolation, Against whom, that ye may the better hereafter be fenced & enarmed in this point, that is to say, concerning the true obedience toward magistrates & rulers, I have here translated out of Latin into English .iiii. small dialogues,¹ between the rebel Libertine or Anabaptist, & the true obedient christian. Wherein ye shall learn first, that a christian, contrary to their most erroneous doctrine, may lawfully execute the office of a magistrate. Secondly, that a Christian Magistrate is not only profitable, but also necessary ⟨image 31⟩to a christian common weal. Thirdly, that we are bound to obey the magistrates in all extern and outward things. Fourthly, that we ought in no wise, nor for any manner of cause, to resist the rulers & governors, where we do write largely against them, which rebel against the magistrates.

None other swerd ye haue to fyght agaynst vngodly maiestrates, but gods word, with ye same wepon ought ye alwaies to defend your selues, against all kindes of vngodlynes & yet it must be done, wt such sobrietye & mansuetude, lenitie & gentlenes, yt alwais christian lyke obedience, toward the ordinaunce of god, shall shine & apere in you. Marke now this: Yf we may not wt materiall swerd resiste ye maiestrates, for ye defence of godlines & trew relygyon, what shall we say by them, which for the maintenaunce of false religion, do bringe all ye world, vpon ye neckes of godly maiestrates? It was not for noughte, O christan rulers, yt the godly kynges of ye old Testament when they dyd put doune Idolatry & superstition, dyd sley and kyl al the priestes and sacrificators of ye ydols & fals gods, weding out ye false prophetes from ⟨image 30⟩emonge the people to the intente, yt they should not bryng againe, the simple and ignoraunt into errour. What I do mean any man that hath wit, may vnderstand. How be it, I wold not haue them to be put to death nor slaine, onlesse they be ouer stubburne and obstacle, or go aboute some tumult or nouation of thinges, but I wold haue thē to be kepte so short tyll they depart hence in peace, yt they might do no harme in ye meane season. As for ye other, I mean ye Libertines & Anabaptistes they ought in no wise to be spared, except we wyll haue the countrey by their tumultes & insurrections, to be brought to vtter desolation, Agaynst whom, yt ye may ye better herafter be fēced & enarmed in this point, yt is to say, cōcerning ye trew obedience toward magistrats & rulers, I haue here traunslated out of Laten into Englysh .iiii. small dialogues,¹ betwene ye rebell Libertin or anabaptiste, & the trew obedient christian. Wherin ye shall learne fyrste, that a christian, contrarye to theyr most erroneous doctrine, may lawfully execute the offyce of a maiestrate. Secondlye, that a Christyan Maiestrate is not onely profytable, but alsoo necessarye ⟨image 31⟩to a christian common weale. Thyrdly, yt we are bound to obey the maiestrates in all externe and outward things. Fourthlye, that we ought in no wise, nor for any maner of cause, to resyste the rulers & gouernours, where we do write largelye agaynst them, whiche rebell agaynste the maiestrates.

1That famous clerk Bullinger, is the autur & maker of these dialogues.That famous clerke Bullinger, is the autur & maker of these dialoges.

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Which small labour of mine, I thought no man in this country, so worthy to have as your right worshipful mastership First because of the good report, that is given you of all the country about, both for the fervent zeal that ye have to gods word, and maintenance of true religion and also because that ye use your self always among them, as a most loving and tender father, seeking not your own profit, but only the profit and welfare of them that are under your governance & ruledome. Oh that all other gentlemen would imitate and follow you, both in the same thing, and also in keeping of hospitality, then should we have shortly a merry England. The second cause that moveth me, to dedicate, this little work unto you is that ye are by the divine providence of god and the kings majesty, placed in authority ⟨image 31⟩for this our country of Essex, in the which, many of these Libertines and Anabaptists, are running in hoker mugger, among the simple and ignorant people, to impel and move them, to tumult and insurrection against the magistrates and rulers of this Realm. Whom I trust (if ye ones know them) ye will soon weed out of the country, to the great good & quiet, of the kings subjects, of the same county and shire Now right worshipful Sir, though I be not known, nor yet acquainted with your mastership, wherefore it may peradventure seem to some to be a bold act, or enterprise for me too offer, or nuncupate any manner of book unto you: yet notwithstanding the great facility and gentleness, that all men, women and children do depredycate and say, is in you, doth put me in very good hope, that ye will take this my rude labour in good worth. Which thing if ye do, hereafter peradventure greater and more serious things shall ensue, god willing, who of his infinite mercy and bounteous goodness, vouchsafe with his holy spirit, so to rule and guide your heart, with ⟨image 32⟩that godly Lady your true loving spouse and wife, that what so ever ye shall do or think, in all your affairs may be to the glory of god, the common weal of the Realm and the salvation of your souls. AMEN.

Which smal laboure of myne, I thought no man in this cuntrey, so worthy to haue as your righte worshipfull mastershyppe First because of the good reporte, that is geuen you of al the countrey about, both for the feruent zeale that ye haue to gods word, and maintenaunce of trew religion and also because that ye vse your selfe alwaies emong them, as a most louing and tender father, sekyng not your owne profyte, but onely the profite and welfare of them that are vnder your gouernaunce & ruledome. Oh that all other gentylmen wolde imitate and folowe you, both in ye same thinge, and also in kepyng of hospitalitie, then shuld we haue shortly a mery England. The second cause that moueth me, to dedicate, this litle worke vnto you is that ye are by the deuine prouidence of god and the kinges maiestie, placed in authoritie ⟨image 31⟩for this our countrey of Essex, in the which, many of these Libertines and Anabaptistes, are runnyng in hoker moker, emonge the symple and ignoraunte people, to impell and moue theym, to tumulte and insurrection agaynste the maiestrates and rulers of thys Realme. Whom I trust (if ye ones knowe them) ye will soone wede out of the countreye, to the greate good & quiet, of the kinges subiectes, of the same countye and shiere Nowe ryght worshipfull Syr, though I be not knowen, nor yet acquainted wyth your maistershyp, wherfore it may peraduentur seme to some to be a bold act, or interprise for me too offer, or nuncupate anye maner of booke vnto you: yet notwithstandynge the greate facilytye and gentylnes, that all men, women and children do depredycate and saye, is in you, dothe put me in verye good hope, that ye wil take this my rude laboure in good worth. Which thinge if ye doo, hereafter paraduenture greater and more seryous thynges shall ensue, god wyllynge, who of hys infynyte mercye and bounteous goodnesse, vouchsafe wyth his holy spyryt, so to rule and guide your heart, wyth ⟨image 32⟩that godlye Ladye youre trewe louynge spouse and wyfe, that what soo euer ye shall do or thynke, in all your affayres maye be to the glorye of god, the common weale of the Realme and the saluation of your soules. AMEN.

¶ To the right worshipful Sir John Gates, Knight, John Veron wisheth peace, grace, & health, both of soul and body, with increase of divine knowledge and understanding, from god the father, through our Lord and Saviour Jesus Christ.

¶ To ye right worshipfull Syr Ihon Gates, Knight, Ihon Veron wissheth peace, grace, & health, both of soule and body, with increase of diuine knowledge and vnderstandynge, from god the father, throughe oure Lorde and Sauyour Iesus Christe.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

¶ To the right worshipful Sir John Gates, Knight, John Veron wisheth peace, grace, & health, both of soul and body, with increase of divine knowledge and understanding, from god the father, through our Lord and Saviour Jesus Christ.

¶ To ye right worshipfull Syr Ihon Gates, Knight, Ihon Veron wissheth peace, grace, & health, both of soule and body, with increase of diuine knowledge and vnderstandynge, from god the father, throughe oure Lorde and Sauyour Iesus Christe.