A SERMON UPON THE WORDS OF SAINT PAUL:  
Let every soul be subject unto the higher powers.  
Wherein the Pope's sovereignty over Princes, amongst other errors, is briefly but sufficiently refuted; and the Supremacy of the King, by clear evidence and strong proof averred; to the silencing of the adversary, and satisfaction of the indifferent Christian, not blinded with partiality and prejudicate opinion:  
By THOMAS INGMETHORPE.  1. Pet. 2.13. 
Submit yourselves unto the King, as unto the superior.  
LONDON, Printed by R. Field for Robert Mylbourne. 1619.   

TO THE MOST REVEREND FATHER IN GOD, TO BUY, BY THE PROVIDENCE OF GOD, Archbishop of York, Primate of England, and Metropolitan.  
I Present unto your Grace this short Sermon, not for any Synopticall skill to be seen in it, (for how should a Minstrel pipe artificially, wanting his overlip?) but only for the good I am persuaded may redound by it to the people of this Land, my brethren and kinsmen according to the flesh. For, whereas they are borne in hand, and some, for want of better grace, are made verily believe, that the Regiment of the Church peculiarly belongeth to the Bishop of Rome, by the prerogative of his office; and thereupon admit no coin for currant money, but that which cometh from his Mint, and hath his Image and superscription on it: here they may see the ground of that lewd opinion shaken at least, if not razed; and, as it were, a Trophy of the King's supreme power over his subjects, as well in matters Spiritual as Temporal, by force of God's word, as by dint of sword, established. So as there is likelihood, that such, who have any spark of the good Spirit, which leadeth into truth, residing in them, upon so evident a manifestation of their error, will be won at length to retract it, and leave banding themselves in the Pope's quarrel against the Lord and his Anointed: the only Helena, in a manner, that this day troubleth the state of our Greece. For (to appeal to all that be acquainted, either with the present constitution of our body politic, or with the true complexion of our Church) what other malign humour, to speak of, doth attaint the health of the one; or blemish, disfigure the beauty of the other? If this cloud were scattered, Lord, how bright would our Hemisphere shine? If this mud   

To the Reader.  
IN this Sermon, if thou be not too partial, thou shalt find, to the comfort and encouragement of all true subjects, the King's title fairly pleaded against the Pope; and proved to be agreeable to the written word of God, and to the example of the Church, when it was yet in the prime and flower of her age. If our Romish Rabbins could show the like evidence for the Pope's sovereignty over the King, their followers (I must confess) were to be borne with in the course of their proceed that way: but it being a thing, which the Scripture doth not only not warrant, but utterly disavow, and which is so far from corresponding to the pattern of the primitiae Church, that it is antipode and quite opposite to the same, no pretence, though never so colourable will absolve their doing from guilt of notorious disloyalty, who contrary to their allegiance do abandon the King in a right of his inheritance allowed by God; and as if that abuse were too little, most unnaturally do abet against him an outlandish Prelate in a most unlawful claim, by mere forgery at first usurped, and ever since by force and fraud supported and maintained. Were it that the State made for it, and with fire and faggot did seek to establish it, as a signet meet for Zion's right hand, as heretofore it hath done; their fault would appear the less, and they the more excusable, by how much death is of that terrible aspect, and hath so grim and ghastly a look with it, that it is enough to quail the courage of a right stout champion, even in a right good cause, as we have experience of the same in Peter. 
Matth. 26.  But sith that by the positive law of the land it is now clean put down, and as a bastard brat of Babylon banished the Country, we may justly proclaim them for ministers of Antichrist, that in heart undutifully wish, and by wicked practices audaciously attempt, or under hand covertly, but craftily, broke the restoring of it among us again. Wisdom would, they did look about them, and be sure, before they take so main a leap, lest lighting against the rock of perdition, they be crushed to pieces with the fall. For how light account soever they make of the matter, Saint Paul doth not slightly sentence it as petty trespass, or venial offence, but censureth it deeply, as a damnable sin, for subjects to spurn against the superior powers, as through their sides thrusting at God himself, whose ordinance they be, and whose room, next and immediately under him, they do by special assignment from him occupy. And if so grievous a penalty as the Apostle threatens be to be inflicted upon such as resist the common Magistrate, abusing his power to protect idolatry, and to root out the name of Christ and his Gospel, as the Emperors, then being heathen, did; how do not they deserve the uttermost rigour of hell torments, that withstand their godly and christian King employing the authority given him of God to God's glory, and to the benefit of the people committed to his charge? They would think much to be conycacht in any worldly business they take in hand, though never so trivial: How happeneth then, that they let themselves be thus sensibly gulled in a case of greatest moment, importing no less than their bodies and souls be worth? They are surely bewitched, else they would never either by persuasion be inveigled, or by allurement enticed, or by violence enforced to such an impiety, as to leave their duty to the King, which God by express charge hath imposed upon them, and to clean unto the Pope as a superior commander, whom God hath inscoffed with no such privilege. The Scripture hath foretold of Antichrist, that he indeed would aspire unto such an estate, and in process of time should achieve it, and for a certain space hold it, till God put in the heart of Kings, to call for their own again, 
Revel. 17.  and with one accord and joint consent to pull the beast down as fast as ever they set him up; as already in part we see come to pass. But for any person, to whom Kings by God's appointment should submit their swords and sceptres, and may lawfully neither draw the one nor wield the other but at his beck and liking only, they may assoon find a man in the Moon as such a one assigned there. Let them then take heed, I advise them, how to pick a thank and curry favour with the Pope, they incur the displeasure of the King: lest fearing to be beat with a paper rod, they procure themselves a whipping with quick Scorpions; lest flying a painted smoke, they run headlong into a hot burning fire; and shunning an imagined Scylla, fall over helmet and crest into an essential Charybdis. For assuredly as the Pope's blessing when it is at the best, and poured out in his fuliest horn, is scarce worth a good shoebuckle; so his curse, though with bell book and candle, is but as a fillip or fleabiting in effect: whereas disobedience to the King doth bring the offenders to undoubted ruin, as here for the present, so eternally in the world to come. 
Spem pretio non emam.  Sannio in Terence, as simple as he was, yet would not buy a pig in a poke, according to the proverb: for so he knew he might haply be cheated, and disburse his money to his own disadvantage. But these be so sottish, nay stupid, that they stick not wilfully to adventure all their wealth temporal and eternal, in a ship that hath a main breach in the bottom, and so is no sooner launched out from the shore into the deep, but it sinks straight, and is sure to miscarry without hope of remedy. They might do far better, and show more discretion a great deal, to answer the Pope's solicitors in that wicked motion, as Demosthenes did the harlot Lais in another unreasonable demand: Tanti poenitere non emo: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We list not buy a rue-bargaine so dear. He hath good luck if he run not into forfeiture, that seals an obligation, and never takes notice of the condition; he may well come to beshrew himself and sit down with loss, that strikes hands before he be throughtly made acquainted with the match; he is not like to win the game that plays his cards at random as they be dealt, without so much as looking whether he followeth suit or no: And are not they worthy to perish with Antichrist, that embrace his tyrannical usurpation as a chief article of their Creed, and therefore not only inwardly to be assented unto, 
In their Cases of conscience, the 55. Article  but openly to be professed, though death ensue, before they have well searched whether it be proportionable to the analogy of faith expressed in the Scriptures, the only authentical and self-complete rule of all true Catholicisme? It will not serve their turn before God to say, such and such learned men so informed us; no more than it did the jews, which gave their voices to Christ's crucifying, that the Scribes and Pharisees, and high Priest had induced them so to do. They would be loath to cut their coat after another's measure, or to bespeak their shoes by another's last; for so they might be made either too strait, and wring them; or over wide, and not fit them. What marvel then, if they stray from the right faith, who frame their judgement to the opinion of other, of knowledge perhaps profound enough, and never examine whether it be answerable to the platform of sound doctrine? Truth is not pinned to the school doors, nor tied to the girdle of great clerk, but is confined only within the limits of the holy Scripture. And as no gold was accounted holy without the Temple, so there is no doctrine to be reckoned Catholic, but what hath his warrant and ground there. If all that take upon them the name of Teachers in the Church, were ipso facto inspired of God, and Orthodoxal, the danger were not so great, nor the caution so needful: but since all is not gold that glistereth, nor every one that pretends well, intends well, but there be swarms of false Prophets abroad in the world, such as can say one thing, and think another: carry bread in the one hand, and a stone in the other: such as in painted boxes for whosesome treacle sell rank poison: under a pleasant bait, hide a deadly hook: and upon counterfeit metal, set a right stamp: Scorpions that have amiable faces, but stinging tails: Crocodiles, that under tears can shroud treason: Virgilian Sinon's, 
Dicebant bene, sed mente alta prava struebant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a metaphor taken from foundations of houses, which are laid deep. Epicharmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero.  that under a smooth tale, can bring in a Trojan horse: Homerical hypocrites, that can speak well, but dissemble deeply: doubtless in matters of Religion, especially in this controversed point of highest consequence, they cannot be over-cautelous and circumspect. And truly hence it is, that we daily see so many overseen and seduced, because they practise not the precept of the witty Poet, in being mistrustful; nor follow the counsel of the sententious Orator, in not being over-credulous; nor take warning of the Divine both Evangelist and Apostle, in not believing every spirit. 
1. job. 4.  Wherefore I read them, as they tender their own welfare and soul's health, not to suffer themselves longer, like hooded hawks, to be carried blindfolded they wots not whither, as Solomon's fool was led to the stocks: 
Proverb. 7.  but to try before they trust, and not to follow the opinion of any man, how Encyclopaedian soever, 
Nullius addicti jurare in verba magiftri.  till they have thoroughly sisted and bolted it, and by due proof and disquisition found it to be flower, not bran; good ware, not raff. In which behalf, forasmuch as the small Tract following promiseth to minister no small furtherance unto them, it shall not be amiss without longer prologue or further prefacing, to refer them unto it. Only I request them to peruse it with indifferency, all factious affection set aside; and then in God's name let them judge, and do as they see cause. I can but persuade: it lieth in them whether they will yield or no. In the mean while, good Reader, I bid thee hearty farewell.  
At Stainton in the street, in the Bishopric of Durrham. Novemb. 5. Ann. 1618.  
Thine in Christ jesus, Tho. Ingmethorpe.   

The sum of this Sermon, for memory sake, may be abstracted into this Tetrastich.  

ACtum est de Papa, perijt suprema potestas,  
Quam supra Reges vendicat ensiferos:  
Divina siquidem Scriptura teste, bicornem  
Constituit Mitram post Diadema Deus.   

In English.  
ALas for you, Sir Pope,  
Your supreme power proves void:  
To Kings 'tis due by right,  
Whom long it hath annoide.    

A SERMON UPON THE WORDS OF SAINT PAUL:  Let every soul be subject unto the higher powers. Rom. 13.1. 
OF all doctrinal positions set abroach in the school of Antichrist, (men, brethren, and fathers, well beloved in the Lord) there is not a more erroneous paradox, estranged nay abhorrent from all both divine and human literature, then that which gives the Bishop of Rome pre-eminence over Kings and Emperors. 
Innocent. 3. in decretal. advanceth the Pope in state above the Emperor as much as the Sun in brightness surmounts the Moon, and as gold in value exceeds lead. Gelas. dist. 95.  Howbeit as among the Philosophers there was not an opinion so absurd, but there were ever some auditors as absurd, to entertain it: so, as harsh an assertion as this is, and unsavoury, yet there want not even amongst us Christians, who intoxicated with the cup of Babylonish enchantment, not only not distaste the same as uncatholicke, but as truly Orthodoxal, approve of it and embrace it; and that with such resolution of mind and heat of affection, that many stick not in defence thereof to venture goods, lands, living, and liberty; and some more desperate than the rest, 
Like the Donatists, who for their errors & credits sake, wilfully made themsclues away: Aug. cpist. 50. ad Bonif.  to lose their lives. For the better informing therefore of men's judgements and consciences in that behalf, I have thought it opereprecious for the present, and worth the while, to travel somewhat in that argument, and to let them see, unless they hoodwink and blindfold themselves for the nonce, that Kings and Princes by God's ordinance are constituted supreme Governors of their dominions, without subordination or dependence to any earthly superior; and the sovereign power which the bishop of Rome claimeth over them, to be merely transcendent, Antichristian, unjust, and usurped. 
A string more than needful to be harped on in these jesuited cayes: wherein traitors go for martyrs, and rebellion against Princes, doth mask under the vizard, and is enamelled with the specious name of Catholic devotion.  And for this purpose, I have purposely singled out and chosen for my Text, the parcel of Scripture even now proposed, as promising much that way. For indeed it containeth an absolute rule, briefly setting down both the subject from whom, and the object to whom subjection is due. Which two points duly debated and discussed, it will evidently appear, among other wholesome documents, whether of right is above or underling to other, the civil Magistrate or the Pope; and consequently who do better, or be more to blame in the title of Supremacy, we, who stand for the King against the Pope, or our unnatural countrymen, who take part with the Pope against the King. The King of Kings grant, that in the audience of Christian subjects, I may not without fruit entreat of so important, profitable, and necessary a Subject.  
And first, touching the parties liable to subjection, our Apostle declareth who they be, in the words (every soul.) Where by soul is meant, 
According to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament, for which Targhum expressly hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of speech wherein the whole is noted by the part.  not the spirits of men separated from their bodies, for they be either in heaven if good, or if bad in hell, as Scripture affirmeth and informeth us, and so without the reach of any earthly Potentate to be able to touch them: but according to the figure synecdoche, the soul being the nobler part of man, is put for the whole man composed of soul and body. A figure of speech very familiar in holy Writ, and much frequented. To this is annexed the particle (every) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soul, which being a note of universality, and neither here nor elsewhere throughout the whole volume of God's book, by any restraint of exception in this case abridged, it cannot but make the proposition general and extend universally & singularly to all. For the persons to whom subjection is to be yielded, the Apostle likewise expresseth them by the name of higher powers: whereby is signified the civil Magistrate in every common wealth, of what form of government soever it be, as the King, 
Tres regiminis formae: Monarchia, Aristocratia, Democratia. Plato in polit. & Aristot. l. 3. polit. cap. 5. & lib. 6. Ethic. cap. 16.  where the state is Monarchical; the Optimates, where it is Aristocratical; the people, where democratical. For it is not to be thought, that Christ came to abrogate, to abolish or repeal any lawful civil policy formerly established, but by planting therein his spiritual kingdom, standing especially in the motions of the heart, of the Synagogue of sathan to make it the Church of God. The outward administration whereof, may well be fitted, and made agree to any fashion of political regiment, without impeachment or prejudice to the same. In so much, that where they meet aright, a Christian commonwealth & the Church are no longer to be held for two distinct bodies, as iron and clay, which will not stick together: but so grow into one, like the scion and the stock wherein it is graffed, that they become in a manner termini convertibiles, as Logicians speak, terms equivalent, or as Grammarians say, synonymaes, words that import all one matter. And of them may be verified, that which joseph said of Pharaohs two dreams of the Kine and of the ears of corn, 
Gen. 41.  They are both one. By which their combination & mutual dependence, the well-being of either is not only no whit impaired, but greatly bettered and amended. As may be exemplified, not to instance foreign countries, in this native and flourishing Realm of ours, the Lords name be praised for it. And pray we incessantly and from the ground of our hearts, that as he vouchsased of his goodness to stitch them together again, when by force of Romish tyranny they were rend asunder; so now they may be wedded in a perfect and perpetual marriage, never to part nor be divorced any more. The several parcels of the account thus cast, the sum of the whole in gross by just Arithmetic amounteth to this much: that all men, of what condition or state soever they be, do stand obliged and bound by duty to subject themselves in all things to the temporal Magistrate, where they inhabit and converse, without resistance. A doctrine of singular consequence, and to many very good uses serviceable. To give you a taste of some of the principal and most material points, for time will not suffer me to touch them all in particular.  
First, it ditteth up the mouths of Anabaptists, who dreaming of an equality purchased by Christ, disclaim all Magistracy, 
See the Antitheses between the true Christ and the , put forth by certain of that crew in Transiluania, especially the seventh  as a calling altogether unlawful for Christians to exercise. As though true Christianity and Magistracy were things incompatible, and as fire and water did expel one the other. Whereas in very truth there is no more repugnancy between them, then between heat & light, which though they be disparata distinct things, and in themselves seiunct and separate, yet are found to concur well enough in eodem tertio, as in the globe or body of the Sun. If Saint Paul had been of their mind, he would no doubt, in this his treaty of a Magistrate, have branded it with some mark of dislike or other, and not blaze it with colours of applause and approbation, as he doth. Neither would he so vehemently have called for obedience unto rulers, but rather have incensed and set the people at defiance against them. To say, this of Saint Paul shows, that Christians may be subject to an heathen Magistrate, but proves not that a Christian may play the Magistrate himself, is no sound collection of a judicious mind, but a frivolous suggestion of a light brain: for if Christians with safe conscience may be subject to an heathen Magistrate, why not rather (I report me to you) to one that is a Christian, & better qualified? And if it be lawful for a Christian to be a subject, why not a King, since subjection seemeth more to prejudicate the liberty of the Gospel, then to reign & bear rule? Much might be said in consutation of these phantastics, but because I see they rather need to be purged for frenzy then informed by divinity, I leave disputing the case longer with them, and at this time only for their health's sake put them in mind of Anticyra, 
Naniget Anticyras.  where, for sailing thither, they may be sure of Helleborus enough to scour their humorous brains withal. And if they think much to be seen arrive and land there, let them, by my advice, hold on their course, till they come to Utopia, or some such Vdemien coast. For there, if any where, it is likely they may find entertainment, and obtain licence to erect their new fangled architecture, the confused chaos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 platform of their turbulent and tumultuous Anarchy. Sure, sober and discreet Christians, who besides the light of nature have the Canon of God's word to direct them, will none of it.  
Again, this mars the market of the Roman Clergy, who challenge an exemption from all earthly powers, as a legacy bequeathed them of God, by virtue of their spiritual function. For whereas Saint Paul exacteth obedience of all men, none of any vocation excepted, as by the tenor of his speech is more than evident, it argueth plainly, that by the authority of Saint Paul, which is agreed of all sides to be canonical and authentic, Clerks if they be men, do own subjection to the Magistrate no less than lay men. The inference is not mine, that ye should suspect it as new fangled and partial. It is the ancient Fathers own, of whom I have borrowed it, and from whom the Church of Rome would seem to serve in none of her Theorems, 
Chrysost. hom 23. in epist. ad Romans.  and proceed. Chrysostome in his 23. Homily upon the Epistle of Saint Paul to the Romans, out of the same words now in hand, maketh the same deduction, that by that general precept of the Apostle all are concluded under subjection to the Magistrate, Priests (to use his own terms) as well as secular men. 
Theophyl. in cap. 13. epist. ad Romanos.  Theophylact as he traceth the footsteps of Chrysostome in most of his expositions, so in this he jumpeth just with him and followeth him to a hair. To whom subscribeth Theodoret, 
In cap. 13. ep. ad Rom. In Epist. ad Roman. Epist. lib. 3. cap. 100  neither doth Oecumenius vary from them. Pope Gregory the first maketh up a part in the same harmony, howsoever the later Popes sing the clean contrary note. But it is no news to hear Popes contradict one another, the Music of the Papacy is compact almost if not altogether of such discords, which make a melody fit for hell and Devils to dance by the measures thereof. Saint Bernard though he saw not all things, 
Ad Senoneos. Arcbiepiscop. epist. 42. about the year 1140.  by reason of the blindness of his time wherewith he was overwhelmed, as he is taxed in the Proverb, Bernardus non vidit omnia: yet as thick as the mist was, he could descry this interpretation for true through it, and not only condescended to it himself, but laboured by strong persuasion to possess others also, and that Eugenius a Bishop of Rome himself amongst the rest, with apprehension of the same. And if these grey hairs, these old Fathers had all held their peace, the case is so clearly resolved in holy Scripture, and by practice of the Church so abundantly ratified and confirmed, that none but such as have lost their eyes, or wilfully close them against the light of apparent proof, can choose but see it. To begin with the Priests of the old Testament, that they were ever subject to the Prince, and under his Coram nobis, it is frankly and freely confessed by Doctors of their own, that I shall not need to spend any time, nor to bestow any pains about the further proving of that point. And for the Gospel, that by it the state of Princes was neither abated nor altered, but remained still the same it was before, and so the Prince's hand no more restrained from his Clergy then from his other subjects, it may also by many manifest testimonies of the new Testament avoidable be evinced. You cannot be ignorant, how that Christ charged the Scribes and high Priests as well as others, will all duty to Caesar, the right and interest of God, which in all things, and at all times, and of all persons ought to be foreprised and kept inviolate, safe reserved. And for his own part, when he was convented, arraigned and condemned by the Roman Magistrate, 
joh. 19  though but a deputy: he was so far off from excepting against him, as one that transgressed the bounds & went beyond the limits of his authority in meddling with him both a Priest and a Prophet, that he dutifully submitted himself unto his will, & ingenuously agnized his power over him to be from heaven, notwithstanding his judgement against him was most injurious and wrongful. And if Christ had freed his Apostles from the jurisdiction of the Magistrate, would Saint Paul, think you, wittingly have forfeited and betrayed his right, 
Act. 25.  when of his own accord he appealed to Cesar, and made his personal appearance and apology before his tribunal seat, vnrequired? No, no; it is well known Saint Paul was of that puissant spirit and undaunted courage, that rather than he would have so done, he would have incurred & undergone any even the sharpest penalty, yea though he had been thereunto by authority urged and provoked. And whom, I pray, doth Saint Peter warn, 
1. Pet. 2.  to submit themselves unto the King, as unto the supereminent, were they not his fellow Elders as well as the rest of the faithful, whom a little after he importuneth to feed the flock of God? 
1. Pet. 5.  As for the title of kingly Priesthood attributed by Saint Peter to the Church of Christ, 
1. Pet. 2.  it maketh nothing against this, if it be construed aright. For it must not be understood of the kingdoms of this world, as though the Apostles meaning had been that Priests, which in former times were subject to the King, were now by means of the Gospel, become kings within themselves, and may do as they list, without controlment and fear of law, 
Dorm. fol. 40.  as Dorman that drowsy Endymion and his Lovanian consort dream in their sleep: but the Church was styled with that appellation only in regard of the kingdom of heaven, as johannes de Parisiis a bird of their own feather, 
joh. de Paris. cap. 18.  well noteth, & all the ancient Fathers, uno ore, with one voice so expound the place. With Scripture doth accord the use of the Church for many ages succeeding. Peruse the Ecclesiastical stories from top to toe, or if your leisure or skill will not serve you, consult the best learned Divine amongst our adversaries you can come by; and if he can produce unto you one uncounterfeit precedent to the contrary, but that the Priest, for the space of a thousand years after Christ, was still under the check and correction of the Prince, then let me bear the blame and shame of a false teacher. Truth it is, religious Princes have showed Clergimen extraordinary favour in their Courts, both for their Masters and for their message sake; but never Prince, look who enlarged their liberties most, did so absolutely release them from the bond of allegiance, but that himself might at his pleasure call them to a reckoning of their doings, and proceed to punishment against them, if the case so required: until such time as the Antichrist of Rome, as it was prognosticated of him long before under the person of the whore of Babylon, 
Revel. 17.  got the mastery of the Kings of the earth, and bound them in such awe, that they durst not so much as question; much less cross any of his desires or designs, though never so lewd, never so extravagant. As a glozer of their own upon the Decretals not obscurely insinuateth; his words be these: Quaeritur quis exemit Clericum de jurisdictione Imperatoris, etc. Question is moved, who exempted the Priest from the jurisdiction of the Emperor, whereas before he was his subject: 
Extra. de maiorit. & obed cap. 2. in mark  Laurentius saith, the Pope exempted him by consent of the Emperor. But what though the Emperor at the Pope's motion, had endowed them with an immunity and an impunity full out as large as is pretended? You must know, it is one thing to plead a privilege by special grant from the King, and another, to entitle themselves unto it in the right of God's word, & to claim it as their own heritage properly belonging and inseparably united to their sacred function. So that ye see, howsoever it be disguised under the mask & vizard of Religion, it goeth clean against the stream of God's word, and is in truth no better then flat rebellion against his Vicegerents and Lieutenants here on earth, for Priests, under the colour and pretext of God's law, to sequester themselves from the governance and chastisement of the Prince. And this conclusion shall undoubtedly go for currant, and stand for Catholic, though all the kennel of jesuits, Seminarians, and other Antichristian hounds do bark and bawl never so with open mouth against it as heretical.  
Moreover, Princes may hence take a scantling, how far their authority and charge stretcheth, as well in respect of the persons over whom, as of the causes wherein they have to govern and bear the sword. For sith the holy Ghost requireth subjection of all in general, and that simply without limitation of any kind of matter, it is a sequel past the refelling of both Seminaries, 
A Gordius knot past losing, except the Pope, like Alexander, come with his sword & chop it all to pieces.  and lay all their heads together, that Princes within their own Realms and territories are supreme governors, as of all persons, be they Priests, Prelates, Popes, or whatsoever, so likewise in all things, whether they concern the first or second table of the Law of God. For where the Spirit of God compriseth all, they do but delude themselves, who upon any pretence exclude themselves. And where the Spirit of God speaketh indefinitely and at large, not distinguishing of the things wherein subjects are, or are not to obey; it is vain for subjects of any sort, to capitulate and indent with their Prince, in what cases forsooth they will be at command, and in what they will not. Whereby appeareth, that popish Princes who suffer themselves to be persuaded, that all Ecclesiastical both persons and matters are clean without the compass of their commission, and pertain not to their princely charge, and thereupon refuse to have to do with Priests their doctrine and doing, or to deal in any other occurrent of spiritual nature, leaving them to the entire conduct of Churchmen, & never regarding whether they be managed aright or no, are deeply guilty before almighty God, and have much to answer for breach of duty in the execution of their office. As also those reformed Princes, who having the word of God for their warrant, and the examples of the godly Kings of Israel and the religious Emperors of Christendom for their precedent, do by due course of law provide that all men do their duty, Priests as well as other; and that God's true Religion be maintained within their dominions, as well as civil justice ministered, do no more than what of right they may do, and of bounden duty should do. And therefore it was an egregious, saucy, disloyal and irreligious part of Thomas Becket Archbishop of Canterbury, 
Math. Paris. in Henrico 2. anno 1164. Guilford Newbrigen●retū Ang lib. 2. cap. 16.  when the King then regnant, inflamed with desire of justice, sought to punish certain Clergy men for divers robberies and murders committed, whereof they stood detected and convicted before the judges in their circuits; openly to resist and oppose himself against him, as he did. And truly the Bishop of Rome had done far better for the credit and reputation of his Church, if, when he canonised him for a Saint, he had condemned him for a traitor. For who, not already addicted to the Roman superstition, will be induced to think well of that religion which obtrudeth upon the people to be worshipped a rebel and traitor against his Prince? of whom the masters of Paris made it a disputable point, whether he were saved or damned. And one in favour of the Church of Rome extolling him to the clouds for a Martyr; 
Rogerus Normannus.  another answered, he was worthy to die as a malefactor, for that he durst presume to thwart & countermand the peremptory command of his Prince, whom God would have in all things with all reverence & submission obeyed, his own divine dominion and due no way violated. And in case the King's pleasure be repugnant to the will of God, though the rule be general, 
Act. 5. The King as mount Sinai may not be touched without mortal offence, much less violently assaulted The true punctual import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the very abstract quintessence of a subjects duty. The superiority which the Pope usurpeth over Princes, is here stripped & whipped, being the most venomous Cockatrice that ever poisoned the Church of Christ.  that God is rather to be obeyed then man; yet the law of God alloweth no man by opposition to rebecke him, but absolutely bindeth all men with patience to submit themselves unto his sword, and to endure the penalty which he shall inflict upon them for refusing to do as he commandeth. The one way leadeth to rebellion, the innate fruit of Romish Catholicisme, abominable to God and good men; the other to persecution for righteousness sake, the badge of true Christianity, whereby man is tried, & by his trial God glorified.  
Further yet, the ulcerate Aposteme of the Pope's usurpation, in taking upon him to depose Princes, and dispose their kingdoms at his pleasure, if they chance to stand in his light, or any way to eclipse the bright beams of his unlimited Majesty, by the interposition of their earthly domination, is here crushed and lanced to the quick. If his Holiness had any such coercive power over Princes allotted him by God, as he challengeth, and his flattering parasites sooth him up in, doubtless S. Paul, having so fit an opportunity as here is offered him, would have given the faithful some inkling of it. But in that he divideth the Church into two parts only, subjects and higher powers, not mentioning any third state superior to Princes; he giveth that Papal fancy so deadly a stripe, as all the balm in Gilead will not serve to heal the wound. For except we shall traduce the Apostles division as defective and insufficient, it must needs be granted, 
A plain demonstration to the eye whereby the mount of the Romish synagogue is subverted.  that the Bishop of Rome is included in one of the two sorts; either he must go in the tale of subjects, or be ranked with the higher powers. But among the higher powers he can have no place, as by the context is plain, they being there deciphered to be such as bear the sword, and to whom tribute is payable, the specifical and, as I may say, characteristical notes of the secular Magistrate, and so not originally inherent and incorporate in the office of a Bishop, as the Pope is, whom Christ by special prohibition hath interdicted all civil dominion, whereof the sword is the ensign, 
Math. 20. Mark. 10. This letteth not but Bishops may lawfully deal in civil causes, being thereunto called and authorized by the higher powers.  and tribute the earnest. Wherefore seeing that the Bishop of Rome cannot be reckoned amongst the higher powers, it followeth, not as an arbitrary or conjectural supposition, but as a necessary concomitant, and certainty more than geometrical, that he is to be accounted but in the number of subjects. And they by Gods own institution and ordinance are bound to obey, not licenced to domineer and tyrannize over Princes, as the Bishop of Rome in the pride of his heart arrogantly presumeth to do. 
An ulcer that cannot be pierced with too sharp a nail.  This Analysis of the place, howsoever the Popishly affected cannot well brook nor digest with patience, as derogatory to the prerogative of the Pope, whom they take to be their summum bonam; yet is it agreeable to the uniform confession of the Primitive Church, which evermore acknowledged Princes to be superior to all, and subject to none but God; as by the verdict of Tertullian, Optatus, Chrysostome and other of the ancient Fathers, if need were, and time and place would permit, might more particularly and at large be made good. Ridiculous it is, and worthy the smear of a black coal, which the Bishop of Rome, to blear the eyes of his silly proselytes withal, 
Extra. de maiorit. & obed. c. Solitae. 1. Pet. 2. The Pope's Gloss corrupteth the text.  doth comment upon those words of Saint Peter, Submit yourselves unto the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unto the most excellent. For by (as unto the most excellent) he would bear them in hand, that the Apostle intended a resemblance only, not that the King was very so indeed: whereas the particle (as) doth there betoken the realty and truth of the matter, like as in that of john, We saw the glory thereof, 
Ioh 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the glory of the only begotten Son. And yet is this no point so insulsly paraphrased by reason of the term of doubting (perhaps) wherewith he qualifieth his speech; as where he a djoineth without any manner of scruple or staggering at all, that Saint Peter said not simply, Submit yourselves, but with this addition, for God's sake; following therein the track of the vulgar version, or rather as other read more suitably to the Greek original, for the Lords sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if by those words (as they ever have had a singular grace and dexterity in transsubstantiating by words) the precept were transformed into a counsel: 
See the Gloss upon the Chapter.  whereas taken in their right sense, they serve rather to give a sharper edge unto it, and to make it more emphatical. As Saint Paul when he had given out of the magistrate, He is the minister of God, infers thereupon, 
Rom. 13.  Wherefore ye must be subject, not because of wrath only, but also for conscience sake.  
The Priest indeed, as cannot be denied, hath a kind of regiment, as well over Princes as private men, annexed to his office. In consideration whereof, Saint Paul exhorteth, 
Heb. 13.  Obey your Overseers. But this is internal, not external; persuasive, not compulsive; spiritual, not temporal; over their souls, not over their bodies, goods and inheritances: and so neither hinders the subjection of the one, nor is prejudicial to the principality of the other. For as the King in sickness may be ruled by Physicians, in building by Masons and Carpenters, in traveling by guides, in wars by soldiers, and by his Council in affairs of State; yet this diminisheth nothing of the supremacy he hath over them: but if these or any of them make default against any of his laws, the King for all that by his princely power may punish them accordingly: so the King may be ruled by his Clergy in matters of doctrine and discipline, so far forth as they persuade no other than what is consonant to the Prophetical and Apostolical Scripture. But if once they exorbitate from that rule, and become either negligent in their office, or false in their teaching, or vicious in their living, or in plotting and practising treacherous and perfidious; the King may notwithstanding by his royal authority, according to the quantity and quality of the offence, lawfully correct them, whether it be by a pecuniary mulct, or by restraint of liberty, or by confiscation of goods, or by the loss of life, or otherwise, as he shall see good. But if the King on the other side answer not his duty to God in every point, the Priest must not now do the like by him, forasmuch as God hath not thereunto authorized him.  
The Priest's office is confined to the word and Sacraments, it extendeth not to the sword. So that the Priest may teach and reprove even Princes, as Elias did Achab, Nathan David, john Baptist Herod: but by any corporal chastisement to discipline the meanest subject, much less by strong hand and force of arms to reclaim Princes, and will they nill they, to reduce them to order if they go astray, whom God hath reserved to his own judgement, a punishment no doubt severe enough; the Priest by the resolution of God's word, is not only not permitted, but flatly inhibited so to do.  
What words then can serve to utter the hugeness, the length, breadth, depth and thickness of the indignity and wrong which the Bishop of Rome, of long time hath, and still doth offer unto Christian Princes? who if they humour him not in every thing he would have, tend it never so directly to the dishonour of God, the destruction of the Christian faith, the annoying of their State and peoples, over whom God hath set them, makes no more ado but deprives them straight of their regal dignity, assoiles their subjects from their allegiance; and if they be not strong enough to make their party good and effectuate his projects, 
The Pope can fish best in troubled water  irritates foreign Princes to invade their dominions, upon compact to wear them if they can win them: knowing like a crafty fox, that ambitious Princes, as fish with bait, are easy to be caught by such compositions. Certainly if Tully himself were now living, who for eloquence bore the bell in all the world, he could not with all his Rhetorical colours paint it out sufficiently, nor with figures of passion condignly vociferate, exclaim and inveigh against it.  
Were there not of the Kings of Israel and juda, as the Spirit of God upbraideth divers of them, that were sold unto wickedness and devoted to idolatry? yet in the books of Kings and Chronicles, you shall not find one Priest recorded that ever attempted the like against any one of them so long as that kind of government was afoot. After the coming of Christ and irradiation of the Gospel; of the Emperors that reigned, some were infidels, some tyrants, some heretics, some apostates; and yet neither the Apostles for their time, nor their successors for many ages after, did either offer to rebel themselves, or incited others to take arms against them. If they will not trust me so far, yet I dare say they will give credit to Oath Frisingensis, who was neither Lutheran nor Caluinist, but Historian of their own. Thus he writeth: I have read over and over the gests of the Roman Kings and Emperors, and I find none of them before Henry the fourth, Emperor, excommunicated by the Bishop of Rome, or deprived of his kingdom. This deed was done by Hildebrand, alias Gregory the seventh, a thousand years good after Christ. And was there none of all his predecessors, think you, no not one all that while, that either knew his duty, or would perform it, saving Hildebrand only, that furious and sacrilegious monster? But in him and this exploit of his, if all be true which men of his own time and religion historify of him, is verified the old proverb, 
Similes labris lactucae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignum patella operculum.  Like lips like lettuce, sorry crow sorry egg, such a cover such a cup: I mean, like act like author, such a stratagem such a contriver; the one wicked, the other impious; the one satanical, the other diabolical.  
Fie of that Papal and more than Pharisaical presumption, that of a Bishop under a Prince, should not only aspire and take upon him to be a Prince among Princes, but counts himself disparaged and injuried, if he be not suffered to rule the roast by himself alone, as Lord paramount over all Princes. He boasteth himself for Christ's Vicar and Peter's successor: but this beastly and Lucifer-like pride ministers strong suspicion, if not assurance, that he is neither, but rather that man of sin and son of perdition, 
2. Thess. 2.  forespoken of by Saint Paul, that should exalt himself above all that is called God; for so are Princes, I said, 
Psal. 82.  ye are Gods.  
Oh that it would please God at length to illuminate the eyes of our modern Princes, that they may see their own right, and give them courage, that they be no longer afraid of that Roman chough, to take from him these feathers of theirs, which he guilefully but wrongfully hath embezeled and purloined away from them, 
The power which the Kings of the earth give to Antichrist shall at length recoil again to the right owners, Antichrist confounded.  & implumed himself withal! Well, some such thing there is intimated in the Apocalyps, which though it hath not so speedy an accomplishment as we could wish, yet we may ascertain ourselves that in due time as God in his infallible cousaile hath determined, it shall come to pass. And as Dalila served Samson, so shall they shave off his furtive locks, bereave him of his triple Crown, strip him out of his imperial prerogatives, revenues and escheats, and make like another Bishop. Heaven and earth shall pass, but no title, no iota of God's word shall by any engines never so politic, never so potent, be frustrated or defeated. Which being so, as ye see cannot be gainsaid, 
The devil and his spirit of rebellion do possess the hearts of these men, and itch to come into their fingers and will not leave them I think, till by some disciplinary exorcism more than ordinary they be conjured out.  O Lord, how fearful is the case of those countrymen of ours, who upon the Pope's warrant, a strange proud Italian Priest, make no bones nor conscience not only to disobey their gracious and liege Sovereign, but by plots and practices to take away his life, and to disinherit him of that portion of the earth which God hath entailed to him and his for ever, for the preservation of his Church and continuation of his Gospel amongst us: as for his own part, both by sword and pen he hath hitherto done, to the admiration of all Christendom; and we do verily trust in God, will persevere in that resolution, he and his hopeful progeny after him to the world's end.  
What? do they think the Pope's dispensation will excuse their doing from undutifulness? Alas, Alas; that is no armour of proof: but being made of no better stuff then thin brown paper, is not able to bear out the last shot that God's word doth discharge against so gross and heathenilsh an impiety. But at this time, 
Lord that men not banished from their wits should so foolishly and wilfully build the bulwark of conscience upon so fickle a ground and sandy a foundation, and hang the state of their souls upon so rotten a pin.  only to kill them with their own weapon, their own sword: they crack much of their Thomas Aquinas, the very Atlas indeed that bears on his shoulders the heaven or hell rather of their Schoole-divinitie; but as seemeth, they study him but lightly and to halves: else they would never so confidently affy and repose themselves upon the Pope's dispensation in that case. For he plainly avoucheth one where, of the law of nature, that it is unchangeable; and in another place, of the commandments of the moral law of God, that they are indispensible. Now who knows not, that the duty of a subject towards his Prince, is both derived from the law of nature, and also prescribed by the fift precept of the Decalogue? So that by their own Angelical Doctor's judgement, which I am sure they will not for any good go about to impeach, the subjects duty toward his Prince is inviolate and past dissolving.  
Do they bear themselves upon the Pope's excommunicating of the King? That plaster is too narrow for the sore too. For by that Ecclesiastical censure a man is made but as an heathen, Sicut Ethnicus, 
Mat. 18.  not worse than an heathen. Now it is manifest, that heathen Princes ought to have obedience exhibited unto them, as the Apostles Peter and Paul do precisely enjoin: therefore such as be excommunicated ought not to be debarred of the same neither. Besides, it is a case overruled by the joint consent of their own Doctors for the most part, 
Excommunication is not available to unloose the natural bond of duty which servants, children & wives do owe unto their masters, fathers, and husbands: much less than to break that great knot, and as it were adamantine chain, wherein subjects as the children of the great family which we call the commonwealth, are linked indissolubly to their great father.  that by excommunication, neither the servant, nor the son, nor the wife be discharged from the bond of duty, wherein they are severally tied to their master, father and husband; but the subject doth owe the same if not more duty to his Prince, as who hath his life in his hands; which neither the master hath over his servant, nor father over his son, nor the husband over his wife: therefore the Pope's excommunication of the King, were it currant, as it is counterfeit, blank, & annullest, is no sufficient discharge to acquit his subjects from their homage & fealty towards him. O that my voice were as loud & shrill as a bell, that I might right these things in the deaf ears of that Adder's brood, that viperous generation, our refractory Papists, who to restore the worthily abandoned usurpation of the Bishop of Rome, care not how they vilify the Majesty and deface the authority of their sovereign Lord the King: counting it no breach of loyalty, but a most just and honourable exploit, nay a meritorious act before God, for any brother of their confraternity, by any means of open assault or privy conspiracy, to ruin him and his Estate: whereas if every hair of their head were a life, they ought of right to afford them at his command and in his defence. In this devilish and damned resolution, equalling if not surpassing, the very heathen which knew not God.  
The Conclusion.  
All this notwithstanding, if there be any here so bankrupt of grace, so destitute of the Spirit of God, so bereft of reason and sense, 
The ulcer of Babylon is incurable.  as to dwell still in the contrary opinion, and persist to be the Pope's devoted vassals, factious complices, and traitorous heretics: I call heaven & earth to record this day, that I have blown the trumpet and given them fair warning: I have done what lieth in me to retire them from their wicked course; their blood be upon their own heads.  

The authority wherewith God hath invested Princes, and the Pope's usurped power cannot stand together, but as in a counter balance the one scale mounting up, the other falleth down: so the more suppliant men are to the Pope, the more inobedient they grow to their Prince.  For ourselves, my brethren, that already have shaken off the yoke of Popish servitude, let us not, like those Ifraelites, who being in the way towards Canaan longed to be in Egypt again, make ourselves thrall any more; but let us hold out without wavering, and constantly proclaim all hatefulness and hostility against that Roman Pharaoh, whose government (as our fathers to their cost and smart experimented) is but tyranny, his doctrine Antichristianitie, his devotion superstition, his religion the seed of rebellion, his discipline disorder and enormity, and his life iniquity. Let us, I say, abomine and abandon him as the sworn enemy of our State. And let us live in all true subjection and Christian obsequiousness to the Kings most excellent Majesty, the Lords in dubitate Anointed over us. He, he is the father of our Country, we the children; let us honour and obey him: he the Lord, we the servants; let us fear & reverence him: he the shepherd, we the flock; let us be guided by him: he the foundation, we the building; let us rely & depend on him: he the root, we the branches; let us maintain him: he the head, we the members; let us defend him. Let us serve him in peace, let us second him in war; let us with uniformity of heart & tongue pray for him in both, that God would deliver him from the hands of all his enemies, bodily and ghostly, secret and open, foreign and domestical, as frequently and in miraculous manner he preserved our late Sovereign his most gracious handmaiden, queen Elizabeth of famous memory; that he may long reign a happy, a godly and an ancient Father in Israel. Let us give most humble and most hearty thanks unto God for him, by whose means we enjoy so many, so great & so inestimable benefits, that the Countries round about us have cause to repine at us, and to wax pale for envy: and for felicity and all human happiness, this Island of ours may worthily be reputed to be the peerless paragon of the whole world. Finally continue good Lord, continue the light of thy fatherly countenance toward him for ever, and toward us his subjects the children of thy covenant, that we both here & in the world to come, may magnify thy goodness, and sing unto thy Name with thy blessed servants and elect Angels, that melodious hymn and eucharistical encomiasticke music, Praise and glory, and wisdom and thanks, and honour, and power and might be unto our God for evermore. Amen, Amen.  
To end as I began:  Let every soul be subject to the higher powers.