from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire
University of Toronto

UTEL Home Page.

concerning good Order, and obedience
to Rulers and Magistrates.

[I.10.1-1]  ALmighty GOD hath created and ap­
[I.10.1-2]  pointed all things in heauen, earth, and
[I.10.1-3]  waters, in a most excellent and perfect
[I.10.1-4]  order. In Heauen, hee hath appointed
[I.10.1-5]  distinct and seuerall orders and states of
[I.10.1-6]  Archangels and Angels. In earth hee
[I.10.1-7]  hath assigned and appointed Kings, Prin­
[I.10.1-8]  ces, with other gouernours vnder them,
[I.10.1-9]  in all good and necessary order. The wa­
[I.10.1-10]  ter aboue is kept, and rayneth downe in
[I.10.1-11]  due time and season. The Sun, Moone,
[I.10.1-12]  Starres, Rainebow, Thunder, Light­
[I.10.1-13]  ning, Clouds, and all Birdes of the ayre,
[I.10.1-14]  doe keepe their order. The Earth, Trees, Seedes, Plants, Hearbes,
[I.10.1-15]  Corne, Grasse, and all maner of Beasts keepe themselues in order: all the
[I.10.1-16]  parts of the whole yeare, as Winter, Summer, Moneths, Nights and
[I.10.1-17]  Dayes, continue in their order: all kindes of Fishes in the Sea, Riuers,
[I.10.1-18]  and Waters, with all Fountaines, Springs, yea, the Seas themselues
[I.10.1-19]  keepe their comely course and order: and man himselfe also hath all his
[I.10.1-20]  parts both within and without, as soule, heart, minde, memory, vnder­
[I.10.1-21]  standing, reason, speech, with all and singular corporall members of his
[I.10.1-22]  body in a profitable, necessarie, and pleasant order: euery degree of people
[I.10.1-23]  in their vocation, calling and office, hath appointed to them their duty and
[I.10.1-24]  order: some are in high degree, some in low, some Kings and Princes,
[I.10.1-25]  some inferiours and subiects, Priests, and lay men, masters and ser­
[I.10.1-26]  uants, fathers, and children, husbands and wiues, rich and poore,
[I.10.1-27]  and euery one haue neede of other, so that in all things is to bee
[I.10.1-28]  lauded and praised the goodly order of GOD, without the which no
[I.10.1-29]  house, no Citie, no Commonwealth can continue and endure, or last.
[I.10.1-30]  For where there is no right order, there reigneth all abuse, carnall
[I.10.1-31]  liberty, enormitie, sinne, and Babylonicall confusion. Take away Kings
[I.10.1-32]  Princes, Rulers, Magistrates, Iudges, and such estates of GODS
[I.10.1-33]  order, no man shall ride or goe by the high way vnrobbed, no man shall
[I.10.1-34]  sleepe in his owne house or bedde vnkilled, no man shall keepe his wife,
[I.10.1-35]  children, and possession in quietnesse, all things shall bee common, and
[I.10.1-36]  there must needes follow all mischiefe, and vtter destruction both of
[I.10.1-37]  soules, bodies, goodes, and common wealthes. But blessed bee GOD,
[I.10.1-38]  that wee in this Realme of England, feele not the horrible calamities,
[I.10.1-39]  miseries, and wretchednesse, which all they vndoubtedly feele and suffer,
[I.10.1-40]  that lacke this godly order: and praysed bee GOD, that wee know
[I.10.1-41]  the great excellent benefit of GOD shewed towards vs in this behalfe,
[I.10.1-42]  GOD hath sent vs his high gift, our most deare Soueraigne Lord
[I.10.1-43]  King I A M E S, with a godly, wise, and honourable Counsell, with
[I.10.1-44]  other superiours and inferiours, in a beautifull order, and godly.
[I.10.1-45]  Wherefore, let vs subiectes doe our bounden dueties, giuing hearty
[I.10.1-46]  thankes to GOD, and praying for the preseruation of this godly or­
[I.10.1-47]  der. Let vs all obey euen from the bottome of our heartes, all their
[I.10.1-48]  godly proceedings, lawes, statutes, proclamations, and iniunctions,
[I.10.1-49]  with all other godly orders. Let vs consider the Scriptures of the holy
[I.10.1-50]  Ghost, which perswade and command vs all obediently to bee subiect,
[I.10.1-51]  first and chiefely to the Kings Maiestie, supreme gouernour ouer all, and
[I.10.1-52]  the next to his honourable counsell, and to all other noble men, Ma­
[I.10.1-53]  gistrates, and officers, which by GODS goodnesse, be placed and
[I.10.1-54]  ordered. For Almighty GOD is the onely authour and prouider for
[I.10.1-55]  this forenamed state and order, as it is written of GOD, in the booke


[I.10.1-56]  of the Prouerbs: Thorow mee kings doe raigne, thorow mee counsel­
[I.10.1-57]  lers make iust lawes, thorow mee doe princes beare rule, and all iudges
[I.10.1-58]  of the earth execute iudgement, I am louing to them that loue mee.
[I.10.1-59]  Here let vs marke well, and remember that the high power and au­
[I.10.1-60]  thoritie of Kinges, with their making of lawes, iudgements and of­
[I.10.1-61]  fices, are the ordinances not of man, but of GOD: and therefore is
[I.10.1-62]  this word (through mee) so many times repeated. Here is also well to
[I.10.1-63]  bee considered and remembred, that this good order is appointed by
[I.10.1-64]  GODS wisedome, fauour, and loue, especially for them that loue


[I.10.1-65]  GOD, and therefore hee sayth, I loue them that loue mee. Also in
[I.10.1-66]  the booke of wisedome wee may euidently learne, that a kinges power,
[I.10.1-67]  authoritie, and strength, is a great benefite of GOD, giuen of his
[I.10.1-68]  great mercie, to the comfort of our great miserie. For thus wee reade
[I.10.1-69]  there spoken to kinges, Heare O yee Kinges, and vnderstand, learne yee
[I.10.1-70]  that bee Iudges of the endes of the earth, giue eare yee that rule the
[I.10.1-71]  multitudes: for the power giuen you of the Lord, and the strength, from
[I.10.1-72]  the highest. Let vs learne also here by the infallible and vndeceiueable
[I.10.1-73]  word of GOD, that kinges and other supreme and higher officers, are
[I.10.1-74]  ordeined of GOD, who is most highest: and therefore they are here
[I.10.1-75]  taught diligently to apply and giue themselues to knowledge and wise­
[I.10.1-76]  dome, necessary for the ordering of GODS people to their gouernance
[I.10.1-77]  committed, or whom to gouerne they are charged of GOD. And they
[I.10.1-78]  bee here also taught by Almighty GOD, that they should acknowledge
[I.10.1-79]  themselues to haue all their power and strength not from Rome, but


[I.10.1-80]  immediatly of GOD most Highest. Wee reade in the booke of Deute­
[I.10.1-81]  ronomie, that all punishment pertaineth to GOD, by this sentence,
[I.10.1-82]  Vengeance is mine, and I will reward. But this sentence wee must
[I.10.1-83]  vnderstand to pertaine also vnto the Magistrates which doe exercise
[I.10.1-84]  GODS roome in iudgement, and punishing by good and godly lawes,
[I.10.1-85]  here in earth. And the places of Scripture, which seeme to remooue from
[I.10.1-86]  among all christian men, iudgement, punishment, or killing, ought to be
[I.10.1-87]  vnderstood, that no man (of his owne priuate authority) may bee iudge
[I.10.1-88]  ouer other, may punish, or may kill. But we must referre all iudgement
[I.10.1-89]  to GOD, to Kings, and Rulers, Iudges vnder them, which be GODS
[I.10.1-90]  officers to execute iustice, and by plaine wordes of Scripture, haue their
[I.10.1-91]  authoritie and vse of the sword graunted from GOD, as we are taught
[I.10.1-92]  by Saint Paul, that deare and chosen Apostle of our Sauiour Christ,
[I.10.1-93]  whom wee ought diligently to obey, euen as we would obey our Saui­


[I.10.1-94]  our Christ if hee were present. Thus Saint Paul writeth to the Ro­
[I.10.1-95]  manes, Let euery soule submit himselfe vnto the authority of the high­
[I.10.1-96]  er powers, for there is no power but of GOD. The powers that bee,
[I.10.1-97]  be ordained of GOD. Whosoeuer therefore withstandeth the power,
[I.10.1-98]  withstandeth the ordinance of GOD: but they that resist, or are against
[I.10.1-99]  it, shall receiue to themselues damnation. For rulers are not fearefull
[I.10.1-100]  to them that doe good, but to them that doe euill. Wilt thou bee with­
[I.10.1-101]  out feare of that power? Doe well them, and so shalt thou bee praysed of
[I.10.1-102]  the same, for he is the minister of GOD, for thy wealth. But and if
[I.10.1-103]  thou doe that which is euil, then feare, for he beareth not the sword for
[I.10.1-104]  nought, for he is the minister of GOD, to take vengeance on him that
[I.10.1-105]  doeth euill. Wherefore ye must needes obey, not onely for feare of venge­
[I.10.1-106]  ance, but also, because of conscience, and euen for this cause pay yee
[I.10.1-107]  tribute, for they are GODS ministers seruing for the same purpose.

[I.10.1-108]  Here let vs learne of Saint Paul the chosen vessell of GOD, that all
[I.10.1-109]  persons hauing soules (hee excepteth none, nor exempteth none, neither
[I.10.1-110]  Priest, Apostle, nor Prophet, saith S. Chrysostome) do owe of bounden du­
[I.10.1-111]  ty, and euen in conscience, obedience, submission, and subiection to the
[I.10.1-112]  high powers, which bee set in authority by GOD, for as much as
[I.10.1-113]  they bee GODS Lieuetenants, GODS Presidentes, GODS
[I.10.1-114]  Officers, GODS Commissioners, GODS Iudges, ordained
[I.10.1-115]  of GOD himselfe, of whom onely they haue all their power, and all
[I.10.1-116]  their authority. And the same Saint Paul threatneth no lesse paine, then
[I.10.1-117]  euerlasting damnation to all disobedient persons, to all resi­
[I.10.1-118]  sters against this generall, and common authority,
[I.10.1-119]  for as much as they resist not man, but GOD.
[I.10.1-120]  not mans deuice and inuention, but
[I.10.1-121]  GODS wisedome, GODS
[I.10.1-122]  order, power, and
[I.10.1-123]  authority.

The second part of the Sermon
of Obedience.

[I.10.2-124]  FOr as much as GOD hath created and disposed all
[I.10.2-125]  things in a comely order, we haue beene taught in
[I.10.2-126]  the first part of the Sermon, concerning good order and
[I.10.2-127]  obedience, that we also ought in all common weales, to
[I.10.2-128]  obserue and keepe a due order, and to bee obedient to the
[I.10.2-129]  powers, their ordinances, and lawes, and that all rulers
[I.10.2-130]  are appointed of GOD, for a goodly order to bee kept in
[I.10.2-131]  the world: and also how the Magistrates ought to learne how to rule
[I.10.2-132]  and gouerne according to GODS Lawes: and that all Subiects are
[I.10.2-133]  bound to obey them as GODS ministers, yea, although they be euill,
[I.10.2-134]  not onely for feare, but also for conscience sake. And here (good people)
[I.10.2-135]  let vs all marke diligently, that it is not lawfull for inferiors and Sub­
[I.10.2-136]  iects, in any case to resist and stand against the superiour powers: for
[I.10.2-137]  Saint Pauls wordes be plaine, that whosoeuer withstandeth, shall get to
[I.10.2-138]  themselues damnation: for whosoeuer withstandeth, withstandeth the
[I.10.2-139]  ordinance of GOD. Our Sauiour Christ himselfe, and his Apostles,
[I.10.2-140]  receiued many and diuers iniuries of the vnfaithfull and wicked men in
[I.10.2-141]  authoritie: yet wee neuer reade, that they, or any of them, caused any se­
[I.10.2-142]  dition or rebellion against authoritie. We reade oft, that they patiently
[I.10.2-143]  suffered all troubles, vexations, slaunders, pangs, and paines, and death
[I.10.2-144]  it selfe obediently without tumult or resistance. They committed their
[I.10.2-145]  cause to him that iudgeth righteously, and prayed for their enemies hear­
[I.10.2-146]  tily and earnestly. They knew that the authoritie of the powers, was
[I.10.2-147]  GODS ordinance, and therefore both in their words and deedes, they
[I.10.2-148]  taught euer obedience to it, and neuer taught nor did the contrary. The
[I.10.2-149]  wicked Iudge Pilate, sayd to Christ, Knowest thou not that I haue
[I.10.2-150]  power to crucifie thee, and haue power also to loose thee? Iesus answe­
[I.10.2-151]  red, Thou couldest haue no power at all against me, except it were giuen
[I.10.2-152]  thee from aboue. Whereby Christ taught vs plainely, that euen the wic­
[I.10.2-153]  ked rulers haue their power and authoritie from GOD, and therefore
[I.10.2-154]  it is not lawfull for their Subiects to withstand them, although they
[I.10.2-155]  abuse their power: much lesse then it is lawfull for subiects, to withstand
[I.10.2-156]  their godly and Christian Princes, which doe not abuse their authoritie,
[I.10.2-157]  but vse the same to GODS glory, and to the profite and commoditie
[I.10.2-158]  of GODS people. The holy Apostle Peter commandeth seruants to be


[I.10.2-159]  obedient to their masters, not onely if they be good and gentle, but also if
[I.10.2-160]  they be euill and froward: affirming that the vocation and calling of
[I.10.2-161]  GODS people is to bee patient, and of the suffering sides. And there
[I.10.2-162]  he bringeth in the patience of our Sauiour Christ, to perswade obedience
[I.10.2-163]  to gouernours, yea, although they bee wicked and wrong doers. But let
[I.10.2-164]  vs now heare S. Peter himselfe speake, for his wordes certifie best our
[I.10.2-165]  conscience. Thus he vttereth them in his first Epistle, Seruants, obey


[I.10.2-166]  your masters with feare, not onely if they bee good and gentle, but also if
[I.10.2-167]  they be froward. For it is thanke worthy, if a man for conscience toward
[I.10.2-168]  GOD, endureth griefe, and suffer wrong vndeserued: for what prayse
[I.10.2-169]  is it, when ye be beaten for your faults, if ye take it patiently? but when
[I.10.2-170]  ye doe well, if you then suffer wrong, and take it patiently, then is there
[I.10.2-171]  cause to haue thanke of GOD, for hereunto verily were yee called: for
[I.10.2-172]  so did Christ suffer for vs, leauing vs an example, that we should follow
[I.10.2-173]  his steps. All these bee the very wordes of S. Peter. Holy Dauid also tea­



[I.10.2-174]  cheth vs a good lesson in this behalfe, who was many times most cruelly
[I.10.2-175]  and wrongfully persecuted of king Saul, and many times also put in ieo­
[I.10.2-176]  pardie and danger of his life by king Saul and his people, yet hee neither
[I.10.2-177]  withstood, neither vsed any force or violence against king Saul his mortall
[I.10.2-178]  and deadly enemie, but did euer to his liege Lord and Master king Saul,
[I.10.2-179]  most true, most diligent, and most faithfull seruice. Insomuch that when
[I.10.2-180]  the Lord GOD had giuen king Saul into Dauids handes in his owne
[I.10.2-181]  Caue, hee would not hurt him, when hee might without all bodily perill
[I.10.2-182]  easily haue slaine him, no he would not suffer any of his seruants once to
[I.10.2-183]  lay their hand vpon king Saul, but prayed to GOD in this wise, Lord
[I.10.2-184]  keepe me from doing that thing vnto my Master, the Lords anoynted,
[I.10.2-185]  keepe me that I lay not my hand vpon him, seeing he is the anoynted of
[I.10.2-186]  the Lord: for as truely as the Lord liueth (except the Lord smite him, or
[I.10.2-187]  except his day come, or that he goe downe to warre, and perish in battaile)
[I.10.2-188]  the Lord be mercifull vnto me, that I lay not my hand vpon the Lords
[I.10.2-189]  anoynted. And that Dauid might haue killed his enemie king Saul, it is
[I.10.2-190]  euidently prooued in the first booke of the Kings, both by the cutting off
[I.10.2-191]  the lap of Sauls garment, and also by plaine confession of king Saul. Also
[I.10.2-192]  another time, as is mentioned in the same booke, when the most vnmerci­
[I.10.2-193]  full and most vnkinde King Saul did persecute poore Dauid, GOD did a­
[I.10.2-194]  gaine giue king Saul into Dauids handes, by casting of king Saul and his
[I.10.2-195]  whole armie into a dead sleepe, so that Dauid, and one Abisai with him,
[I.10.2-196]  came in the night into Sauls host, where Saul lay sleeping, and his speare
[I.10.2-197]  stacke in the ground at his head: then said Abisai vnto Dauid, GOD hath
[I.10.2-198]  deliuered thine enemie into thy hands at this time, now therefore let me
[I.10.2-199]  smite him once with my speare to the earth, and I will not smite him a­
[I.10.2-200]  gaine the second time: meaning thereby to haue killed him with one
[I.10.2-201]  stroke, and to haue made him sure for euer. And Dauid answered and said
[I.10.2-202]  to Abisai, Destroy him not, for who can lay his hands on the Lords anoin­
[I.10.2-203]  ted, and be guiltlesse? And Dauid sayd furthermore, As sure as the Lord
[I.10.2-204]  liueth, the Lord shall smite him, or his day shall come to die, or he shall de­
[I.10.2-205]  scend or goe downe into battaile, and there perish, the Lord keepe me from
[I.10.2-206]  laying my handes vpon the Lords anoynted. But take thou now the
[I.10.2-207]  speare that is at his head, and the cruse of water, and let vs goe: and so
[I.10.2-208]  he did. Here is euidently prooued that we may not withstand, nor in any
[I.10.2-209]  wise hurt an anointed King, which is GODS lieftenant, vice-gerent,
[I.10.2-210]  and highest minister in that countrey where he is King. But peraduen­
[I.10.2-211]  ture some heere would say, that Dauid in his owne defence might

An obiecti­

[I.10.2-212]  haue killed King Saul lawfully, and with a safe conscience. But
[I.10.2-213]  holy Dauid did knowe that hee might in no wise withstand, hurt,

An an­

[I.10.2-214]  or kill his Soueraigne lord and King: hee did know that hee was but
[I.10.2-215]  king Sauls subiect, though he were in great fauour with GOD, and
[I.10.2-216]  his enemy king Saul out of Gods fauour. Therefore though he were neuer
[I.10.2-217]  so much prouoked, yet he refused vtterly to hurt the Lords anoynted. He
[I.10.2-218]  durst not for offending GOD |&| his own conscience (although he had oc­
[I.10.2-219]  casion and opportunity) once lay his hands vpon Gods high officer the
[I.10.2-220]  king, whom he did know to be a person reserued |&| kept (for his office sake)
[I.10.2-221]  onely to GODS punishment and iudgement. therefore hee prayeth so
[I.10.2-222]  oft, and so earnestly, that hee lay not his handes vpon the Lords annoin­


[I.10.2-223]  ted. And by these two examples, Saint Dauid (being named in Scrip­
[I.10.2-224]  ture a man after GODS owne heart) giueth a generall rule and lesson
[I.10.2-225]  to all subiectes in the world, not to withstand their liege lord and king,
[I.10.2-226]  not to take a sword by their priuate authority against their king, GODS
[I.10.2-227]  annointed, who onely beareth the sword by GODS authority for the
[I.10.2-228]  maintenance of the good, and for the punishment of the euill, who only
[I.10.2-229]  by GODS Law hath the vse of the sword at his command, and also
[I.10.2-230]  hath all power, iurisdiction, regiment, correction and punishment, as su­
[I.10.2-231]  preme gouernour of all his Realmes |&| Dominions, and that euen by the
[I.10.2-232]  authority of GOD, and by GODS ordinances. Yet another notable
[I.10.2-233]  story and doctrine is in the second booke of the kinges, that maketh also


[I.10.2-234]  for this purpose. When an Amalekite, by king Saules owne consent and
[I.10.2-235]  commandement, had killed king Saul, hee went to Dauid, supposing
[I.10.2-236]  to haue had great thankes for his message that hee had killed Dauids
[I.10.2-237]  deadly enemy, and therefore hee made great haste to tell to Dauid the
[I.10.2-238]  chaunce, bringing with him king Saules crowne that was vpon his
[I.10.2-239]  head, and his bracelet that was vpon his arme, to perswade his tidings
[I.10.2-240]  to bee true. But godly Dauid was so farre from reioycing at this newes,
[I.10.2-241]  that immediatly and foorthwith hee rent his clothes off his backe, hee
[I.10.2-242]  mourned and wept, and said to the messenger, How is it that thou wast
[I.10.2-243]  not afraid to lay thy hands on the Lords annointed to destroy him? And
[I.10.2-244]  by and by Dauid made one of his seruants to kill the messenger, saying,
[I.10.2-245]  Thy blood bee on thine owne head, for thine owne mouth hath testified
[I.10.2-246]  and witnessed against thee, granting that thou hast slaine the Lords an­
[I.10.2-247]  nointed. These examples being so manifest and euident, it is an intolera­
[I.10.2-248]  ble ignorance, madnesse, and wickednesse for subiects to make any mur­
[I.10.2-249]  muring, rebellion, resistance, or withstanding, commotion, or insurrecti­
[I.10.2-250]  on against their most deare and most dread Soueraigne Lord and King,
[I.10.2-251]  ordeined and appointed of GODS goodnes for their commodity, peace,
[I.10.2-252]  and quietnesse. Yet let vs beleeue vndoubtedly, (good Christian people)
[I.10.2-253]  that we may not obey Kings, Magistrates, or any other, (though they
[I.10.2-254]  bee our owne fathers) if they would command vs to doe any thing con­


[I.10.2-255]  trary to GODS commandements. In such a case wee ought to say
[I.10.2-256]  with the Apostle, Wee must rather obey GOD then man. But ne­
[I.10.2-257]  uerthelesse in that case wee may not in any wise withstand violently, or
[I.10.2-258]  rebell against rulers, or make any insurrection sedition, or tumults, ei­
[I.10.2-259]  ther by force of armes (or otherwise) against the annointed of the Lord,
[I.10.2-260]  or any of his officers: But wee must in such case patiently suffer all
[I.10.2-261]  wrongs, and iniuries, referring the iudgement of our cause onely to
[I.10.2-262]  GOD. Let vs feare the terrible punishment of Almighty GOD
[I.10.2-263]  gainst traytors and rebellious persons, by the example of Chore, Dathan,
[I.10.2-264]  and Abiron, which hee repugned and grudged against GODS Ma­
[I.10.2-265]  gistrates and officers, and therefore the earth opened and swallowed
[I.10.2-266]  them vp aliue. Other for their wicked murmuring and rebellion, were
[I.10.2-267]  by a sudden fire sent of GOD, vtterly consumed. Other for their fro­
[I.10.2-268]  ward behauiour to their rulers and gouernours, GODS ministers,
[I.10.2-269]  were suddenly stricken with a foule leprosie. Other were stinged to death,
[I.10.2-270]  with wonderfull strange fiery serpents. Other were sore plagued, so
[I.10.2-271]  that there was killed in one day, the number of foureteene thousand and
[I.10.2-272]  seuen hundred, for rebellion against them whom GOD had appoin­
[I.10.2-273]  ted to bee in authority. Absalon also rebelling against his father King


[I.10.2-274]  Dauid, was punished with a strange and notable death.

The third part of the Sermon of

[I.10.3-275]  YEe haue heard before in this Sermon of good order and
[I.10.3-276]  obedience, manifestly proued both by the Scriptures and
[I.10.3-277]  examples, that all subiects are bounden to obey their Ma­
[I.10.3-278]  gistrates, and for no cause to resist, or withstand, or rebell,
[I.10.3-279]  or make any sedition against them, yea, although they bee
[I.10.3-280]  wicked men. And let no man thinke that hee can escape
[I.10.3-281]  vnpunished, that committeth treason, conspiracy, or rebel­
[I.10.3-282]  lion against his soueraigne Lord the King, though hee commit the same
[I.10.3-283]  neuer so secretly, either in thought, word, or deede, neuer so priuily, in his
[I.10.3-284]  priuie chamber by himselfe, or openly communicating, and consulting
[I.10.3-285]  with others. For treason will not bee hid, treason will out at length.
[I.10.3-286]  GOD will haue that most detestable vice both opened and punished, for
[I.10.3-287]  that it is so directly against his ordinance, and against his high principall
[I.10.3-288]  iudge, and anoynted in earth. The violence and iniury that is commit­
[I.10.3-289]  ted against authoritie, is committed against GOD, the common weale,
[I.10.3-290]  and the whole Realme, which GOD will haue knowen, and condign­
[I.10.3-291]  ly or worthily punished one way or other. For it is notably written of
[I.10:3-292]  the wise man in Scripture, in the booke called Ecclesiastes: With the


[I.10.3-293]  King no euill in thy thought, nor speake no hurt of him in thy priuie
[I.10.3-294]  chamber: for the bird of the ayre shall betray thy voyce, and with her fe­
[I.10.3-295]  thers shall bewray thy words. These lessons and examples are written
[I.10.3-296]  for our learning. Therefore let vs all feare the most detestable vice of re­
[I.10.3-297]  bellion, euer knowing and remembring, that he that resisteth or withstan­
[I.10.3-298]  deth common authority, resisteth or withstandeth GOD and his orde­
[I.10.3-299]  nance, as it may bee proued by many other moe places of holy Scripture.
[I.10.3-300]  And here let vs take heede that we vnderstand not these or such other like
[I.10.3-301]  places (which so straitly command obedience to superiours, and so strait­
[I.10.3-302]  ly punished rebellion, and disobedience to the same) to bee meant in any
[I.10.3-303]  condition of the pretensed or coloured power of the Bishop of Rome. For
[I.10.3-304]  truely the Scripture of GOD alloweth no such vsurped power, full of
[I.10.3-305]  enormities, abusions, and blasphemies. But the true meaning of these
[I.10.3-306]  and such places, bee to extoll and set forth GODS true ordinance, and
[I.10.3-307]  the authoritie of GODS anoynted Kings, and of their officers ap­
[I.10.3-308]  poynted vnder them. And concerning the vsurped power of the Bishop
[I.10.3-309]  of Rome, which he most wrongfully challengeth, as the successor of Christ
[I.10.3-310]  and Peter: we may easily perceiue how false, fained, and forged it is, not
[I.10.3-311]  onely in that it hath no sufficient ground in holy Scripture, but also by
[I.10.3-312]  the fruites and doctrine thereof. For our Sauiour Christ, and S. Peter,
[I.10.3-313]  teacheth most earnestly and agreeably obedience to Kings, as to the chiefe
[I.10.3-314]  and supreme rulers in this world, next vnder GOD: but the Bishop of
[I.10.3-315]  Rome teacheth, that they that are vnder him, are free from all burdens
[I.10.3-316]  and charges of the common wealth, and obedience toward their Prince,
[I.10.3-317]  most clearely against Christs doctrine and S. Peters. He ought therefore
[I.10.3-318]  rather to be called Antichrist, and the successour of the Scribes and Pha­
[I.10.3-319]  rises, then Christs vicar, or S. Peters successour: seeing that not onely in
[I.10.3-320]  this point, but also in other weighty matters of Christian religion, in
[I.10.3-321]  matters of remission and forgiuenesse of sinnes, and of saluation, hee hea­
[I.10.3-322]  cheth so directly against both S. Peter, and against our Sauiour Christ,
[I.10.3-323]  who not onely taught obedience to Kings, but also practised obedience in


[I.10.3-324]  their conuersation and liuing: For we reade that they both payd tribute
[I.10.3-325]  to the king: And also we reade that the holy virgin Mary, mother to our
[I.10.3-326]  Sauiour Christ, and Ioseph, who was taken for his father, at the Empe­

Luke 2.

[I.10.3-327]  rours commandement, went to the citie of Dauid, named Bethlehem, to
[I.10.3-328]  be taxed among other, and to declare their obedience to the Magistrates,
[I.10.3-329]  for GODS ordinances sake. And heere let vs not forget the blessed
[I.10.3-330]  virgin Maries obedience: for although she was highly in GODS fa­
[I.10.3-331]  uour, and Christs naturall mother, and was also great with childe at the
[I.10.3-332]  same time, and so nigh her trauaile, that shee was deliuered in her iour­
[I.10.3-333]  ney, yet shee gladly without any excuse or grudging (for conscience sake)
[I.10.3-334]  did take that cold and foule winter iourney, being in the meane season so
[I.10.3-335]  poore, that she lay in a stable, and there shee was deliuered of Christ. And
[I.10.3-336]  according to the same, loe how S. Peter agreeth, writing by expresse words
[I.10.3-337]  in his first Epistle: Submit your selues, and bee subiect (saith hee) vnto


[I.10.3-338]  kings, as vnto the chiefe heads, and vnto rulers, as vnto them that are
[I.10.3-339]  sent of him for the punishment of euill doers, and for the prayse of them
[I.10.3-340]  that doe well, for so is the will of GOD. I neede not to expound these
[I.10.3-341]  wordes, they be so plaine of themselues. S. Peter doth not say, Submit
[I.10.3-342]  your selues vnto mee, as supreme head of the Church: neither sayth hee,
[I.10.3-343]  Submit your selues from time to time to my successours in Rome: but
[I.10.3-344]  he saith, Submit your selues vnto your King, your supreme head, and
[I.10.3-345]  vnto those that he appointeth in authoritie vnder him, for that you shall
[I.10.3-346]  so shew your obedience, it is the will of GOD. GOD will that you
[I.10.3-347]  be in subiection to your head and king. This is GODS ordinance,
[I.10.3-348]  GODS commandement, and GODS holy will, that the whole
[I.10.3-349]  body of euery Realme, and all the members and parts of the same, shall
[I.10.3-350]  be subiect to their head, their king, and that (as S. Peter writeth) for the


[I.10.3-351]  Lords sake: and (as S. Paul writeth) for conscience sake, and not for feare


[I.10.3-352]  onely. Thus we learne by the word of GOD, to yeeld to our king, that
[I.10.3-353]  is due to our king: that is, honour, obedience, payments of due taxes,
[I.10.3-354]  customes, tributes, subsidies, loue and feare. Thus wee know partly


[I.10.3-355]  our bounden duties to common authority, now let vs learne to accom­
[I.10.3-356]  plish the same. And let vs most instantly and heartily pray to GOD,
[I.10.3-357]  the onely authour of all authority, for all them that be in authority, ac­
[I.10.3-358]  cording as S. Paul willeth, writing thus to Timothie in his first Epistle: I


[I.10.3-359]  exhort therefore, that aboue all things, prayers, supplications, interces­
[I.10.3-360]  sions, and giuing of thankes be done for all men: for kings, and for all
[I.10.3-361]  that be in authority, that wee may liue a quiet and a peaceable life, with
[I.10.3-362]  all godlinesse and honesty: for that is good and accepted or allowable in
[I.10.3-363]  the sight of GOD our Sauiour. Heere S. Paul maketh an earnest and
[I.10.3-364]  an especiall exhortation, concerning giuing of thankes, and prayer for
[I.10.3-365]  kings and rulers, saying, Aboue all things, as he might say, in any wise
[I.10.3-366]  principally and chiefly, let prayer bee made for kings. Let vs heartily
[I.10.3-367]  thanke GOD for his great and excellent benefit and prouidence concer­
[I.10.3-368]  ning the state of kings. Let vs pray for them, that they may haue
[I.10.3-369]  GODS fauour and GODS protection. Let vs pray that they may e­
[I.10.3-370]  uer in all things haue GOD before their eyes. Let vs pray, that they
[I.10.3-371]  may haue wisedome, strength, iustice, clemency, |&| zeale to GODS glory,
[I.10.3-372]  to GODS verity, to Christian soules, and to the common wealth.
[I.10.3-373]  Let vs pray, that they may rightly vse their sword and authority, for the
[I.10.3-374]  maintenance and defence of the Catholike fayth conteyned in holy Scri­
[I.10.3-375]  pture, and of their good and honest subiects, for the feare and punishment
[I.10.3-376]  of the euill and vicious people. Let vs pray, that they may most fayth­
[I.10.3-377]  fully follow the Kings and Captaines in the Bible, Dauid, Ezekias, Iosias,
[I.10.3-378]  and Moses, with such other. And let vs pray for our selues, that we may
[I.10.3-379]  liue godly in holy and Christian conuersation: so shall wee haue GOD
[I.10.3-380]  on our side, and then let vs not feare what man can doe against vs: so we
[I.10.3-381]  shall liue in true obedience, both to our most mercifull King in Heauen,
[I.10.3-382]  and to our most Christian King in Earth: so shall wee please GOD
[I.10.3-383]  and haue the exceeding benefit, peace of conscience, rest and quietnesse
[I.10.3-384]  heere in this world, and after this life, wee shall enioy a better life, rest,
[I.10.3-385]  peace, and the euerlasting blisse of heauen, which hee grant vs all,
[I.10.3-386]  that was obedient for vs all, euen to the death of the crosse,
[I.10.3-387]  Iesus Christ: to whom with the Father and the Holy
[I.10.3-388]  Ghost, be all honour and glory, both now
[I.10.3-389]  and euer. Amen.