THE DOCTRINE OF THE CHURCH OF ENGLAND, Established by PARLIAMENT against Disobedience and wilful Rebellion.  
Published by G. I. for satisfaction to his Parishioners of WATTON in the County of Hartford.  
Printed for William Sheares at the sign of the Bible in Coven. Garden, 1642.   

TO His loving Neighbours of WATTON, in the County of Hartford.  
Brethren,  
BE loved in the blood of JESUS: for preaching obedience to God and the King: I am, and have been more than a mouth a prisoner, and cannot get my liberty, unless I would promise to forbear preaching to you, as I have done, and yet I have promised to preach nothing to you, but what I shall prove plainly from the word of God, the doctrine of the Church of England, the oath of Supremacy, the oath of Allegiance, and our late Protestation; all which I have published for your satisfaction: If you will read those oaths, and these Sermons in my absence; you shall find that I have dealt faithfully with you; and am ready to seal my doctrine. with my dearest blood▪ if God shall call so great a sinner to so great an honour. Neither Living, nor Liberty, nor Life is precious to me, when I should sacrifice them all to the glory of my great good God, the service of my gracious Sovereign, and the discharge of a good conscience towards myself and you: I told you before how sensible I was of danger for this my fidelity, but for Zions' sake I could not, I cannot hold my peace, God will imprison me to Hell, if I imprison his truths, Fear God, Honour the King, is both Law and Gospel; and my prayer is, that you all may live and die good Christians, and good Subjects: and as the Church prayed for Saint Peter in prison, so do you for  
your affectionate Pastor, in prison for his God, his King, his Conscience, regulated by the word of God, the Doctrine of the Church of ENGLAND, and his Oaths. G. I. Decemb. 3. 1642.   

A SERMON against Disobedience and wilful Rebellion.  

The first SERMON.  
AS GOD the Creator and Lord of all things, appointed his Angels, and Heavenly Creatures: in all obedience to serve and honour his Majesty: so was it his will that man, his chief creature upon the earth, should live under the obedience of his Creator and Lord. And for that cause, God, assoon as he had created man, give unto him a certain Precept, and Law, which he (being yet in the state of innocency, and remaining in Paradise) should observe as a pledge, and token of his due and bounden obedlence, which denunciation of death, if he did transgress, and break the said Law and Commandment. And as God would have man to be his obedient subject; so did he make all earthly creatures subject unto man; who kept their due obedience unto man, so long as man remained in his obedience unto God: in which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, nor other miseries, where with mankind is now infinitely, and most miserably, afflicted and oppressed: so here appeareth the original Kingdom of God over Angels, and Man, and universally over all things; and of Man over earthly Creatures, which God had made subject unto him, and withal, all, the felicity and blessed estate, which Angels, Man, and Creatures had remained in, had they continued in due obedience unto God their King. For as long as in this first Kingdom, the Subjects continued in due obedience to God their King, so long did God embrace all his Subjects: with his love, favour and grace, which to enjoy is perfect felicity; whereby it is evident, that obedience is the principal virtue of all virtues, and indeed the very Root of all virtues, and the cause of all felicity. But as all felicity and blessedness, should have continued with the continuance of obedience, so with the breach of obedience and breaking in of rebellion, all vices and miseries did withal break in, and over-whelme the World. The first Author of which rebellion, the Root of all vices, and Mother of all mischiefs was Lucifer: First, God's most excellent creature, and most bounden subject, who by rebelling against the Majesty of God, of the Brightest, and most glorious Angel, is become the blackest and most foul fiend, and Devil: and from the height of Heaven, is fallen into the pit and bottom of Hell.  
Here you may see the first author and founder of rebellion, and the reward thereof. Here you may see the grand Captain and Father of rebels, who persuading the following of his rebellion against God their Creator, & Lord, unto our first Parents Adam and Eve, brought them in high displeasure with God, wrought their exile and banishment out of Paradise, a place of all pleasure and goodness, into this wretched earth and vale of misery: procured unto them sorrows of minds, mischiefs; sickness, diseases, death of their bodies, and which is fare more horrible, than all worldly and bodily mischiefs; he had wrought thereby their eternal and everlasting death and damnation; had not God by the obedience of his Son JESUS CHRIST repaired that, which man by disobedience and rebellion had destroyed, and so of his mercy had pardoned and forgiven him, of which all, and singular the premises, the Holy Scriptures do bear record in sundry places.  
Thus do you see, that neither Heaven nor Paradise could suffer any rebellion in them; neither be places for any Rebels to remain in. Thus became rebellion as you see both the first, and the greatest, and the very root of all other sins, and the first and principal cause both of all worldly and bodily miseries, sorrows, diseases, sicknesses, and deaths. And which is infinitely worse than all these, as is said, the very cause of death and damnation eternal also. After this breach of obedience to God, and rebellion against his Majesty, all mischiefs and miseries breaking in therewith, and overslowing the World; lest all things should come to confusion and utter ruin. God forthwith by laws given to mankind, repaired again the rule, and order of obedience; thus by rebellion overthrown, and besides the obedience due to his Majesty, he not only ordained, that in Families and Househoulds, the Wife should be obedient to her Husband, the Children unto their Parents, the Servants unto their Masters: but also when mankind inceased and spread itself more largely over the World, he by his holy word did constitute and ordain in Cities and Countries several and special Governors and Rulers, unto whom the residue of his people should be obedient.  
As in reading of holy Scriptures, we shall find in very many, and almost infinite places, as well of the old Testament, as of the new, that Kings, and Princes, as well the evil as the good, do reign by God's ordinance, and that Subjects are bounden to obey them: that God doth give Prince's wisdom, great power and authority: that God defendeth them against their enemies, and destroyeth their enemies horribly: that the anger and displeasure of the Prince, is as the roaring of a Lion, and the very messenger of death: and that the subject that provoketh him to displeasure, sinneth against his own soul: with many other things concerning both the authority of Princes, and the duty of Subjects; but here let us rehearse two especial places out of the new Testament, which may stand in stead of all other. The first out of Saint Paul's Epistle to the Romans, and the 13. Chapter, 
Rom. 13.  where he writeth thus unto all Subjects; Let every soul be subject unto the higher powers, for, there is no power but of God, and the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves damnation. For Princes are not to be feared for good works but for evil. Wilt thou then be without fear of the power? Do well, so shalt thou have praise of the same: for he is the Minister of God for thy wealth: but if thou do evil, fear: for he beareth not the sword for nought, for he is the Minister of God, to take vengeance upon him that doth evil: Wherefore yet must be subject, not because of wrath only, but also for conscience sake; for, for this cause ye pay also tribute: for they are Gods Ministers serving for the same purpose. Give to every man therefore his due; tribute to whom tribute belongeth: Custom to whom custom is due, fear to whom fear belongeth, honour to whom ye own honour. Thus fare are Saint Paul's words. The second place is in Saint Peter's Epistle and the second Chapter, whose words are these: Submit yourselves unto all manner of ordinances of man for the Lords sake, whether it be unto the King, as unto the chief head, either unto the ruler, as unto them that are sent of him, for the punishment of evil doers, but for the cherishing of them that do well. For so is the will of God, that with well doing ye may stop the mouths of ignorant and foolish men: as free, and not as having the liberty for a cloak of maliciousness; but even as the servants of God. Honour all men, love brotherly fellowship, fear God, honour the King. Servants obey your Masters with fear; not only if they be good and courteous, but also though they be froward: Thus fare out of Saint Peter.  
By these two places of holy Scripture, it is most evident, that Kings, Queens, and other Princes, (for he speaketh of authority, and power, be it in men or women) are ordained of God, and to be honoured, and obeyed of their subjects: that such subjects as are disobedient or rebellious against their Princes, disobey God, and procure their own damnation. That the Government of Princes, is a great blessing of God, given for the Commonwealth, especially for the good and Godly: for the comforting and cherishing of whom God giveth and setteth up Princes: And on the contrary part, to the fear, and for the punishment of the evil and wicked. Finally, that if servants ought to obey their Masters, not only being gentle, but such as be froward: as well and much more, ought subjects to be obedient, not only to their good and courteous, but also to their sharp and rigorous Princes. It cometh therefore neither of chance and fortune, (as they termo it,) nor of the ambition of mortal men and women, climbing up of their own accord to Dominion, that there be Kings, Queens, Princes, and other Governors over men being their subjects: but all Kings, Queens, and other Governors, are especially appointed by the ordinance of God: And as God himself being of an infinite Majesty, Power, 
Psal. 1.6.16. and 45▪ 6. etc. and 47.2.  and Wisdom, ruleth and governeth all things in Heaven and Earth, as the universal Monarch, and only King and Emperor over all, as being only able to take and bear charge of all; 
Eccles. 17.  so hath he constituted, ordained, and set earthly Princes, over particular Kingdoms, and Dominions in earth; both for the avoiding of all confusion, which else would be in the World, if it should be without Governors; and for the great quiet and benefit of earthly men their subjects, and also that the Princes themselves in authority, power, wisdom, providence, and righteousness, in government of people and Countries committed to their charge, should resemble his heavenly governance, as the Majesty of heavenly things may be the baseness of earthly things be shadowed and resembled; and for that similitude that is between the heavenly Monarchy, 
Matth. 18.23. and 22.12.  and earthly Kingdoms well governed; our Saviour CHRIST in sundry parables, saith, that the Kingdom of Heaven is resembled unto a man, a King: 
Psal. 10.16. and 45. and 47.2. etc.  and as the name of a King is very often given and attributed unto God in the holy Scriptures: so doth God himself sometime vouchsafe to communicate his name with earthly Princes, terming them Gods, 
Matth. 22.13 and 25.34.  doubtless for that similitude of government, which they have, or should have, not unlike unto God their King; 
Psal. 82.6.  unto which similitude of heavenly government, the nearer and nearer that an earthly Prince doth come in his regiment, the greater blessing of God's mercy is he unto that Country and people, over whom he reigneth; And the further and further that an earthly Prince doth swarve from the example of heavenly government, the greater plague is he of God's wrath and punishment, by God's justice unto that Country and people, over whom God for their sins have placed such a Prince and Governor. For it is indeed evident, both by Scriptures and by daily experience, that the maintenance of all virtue and Godliness, and consequently of the wealth and prosperity of a Kingdom, and people, doth stand and rest more in a wise and good Prince on the one part, then in great multitudes of other men being subjects; and on the contrary part, the overthrow of all virtue and godliness, and consequently the decay and utter ruin of a Realm and people, doth grow and come more by an undiscreet and evil Governor, then by many thousands of other men being subjects. Thus saith the holy Scripture. 
Eccles. 10.16. Prov. 16. and 29. Eccles. 10. Isay. 2.  Well is thee, O thou Land (saith the Preacher) whose King is come of Nobles, and whose Princes eat in due season, for necessity, and not for lust. Again, a wise and righteous King maketh his Realm, and people wealthy: And a good, merciful, and gracious Prince is a shadow in heat, as a defence in storms, as dew, as sweet showers, as fresh water springs in great drought.  
Again, the Scriptures, of undiscreet, and evil Princes, speak thus, 
Eccles. 10.16.  Woe be to thee (O thou Land,) whose King is but a Child, and whose Princes are early at their Bankquets. Again, when the wicked do reign, than men go to ruin. And again, 
Prov. 28. and 29.  a foolish Prince destroyeth the people, and a covetous King undoeth his Subjects. Thus speak the Scriptures; and thus experience testisieth of good and evil Princes.  
What shall Subjects do then? shall they obey valiant, stout, wise, and good Princes, and condemn, disobey and rebel against Children, being their Princes, or against undiscreet, and evil Governors? God forbidden; For first, what a perilous thing were it to commit unto Subjects, the Judgement, which Prince is wise, and godly, and his government good, and which is otherwise; as though the foot must judge of the head: and enterprise very heinous, and must needs breed rebellion. For who else be they that are most inclined to rebellion, but such haughty Spirits? from whom springeth such foul ruin of Realms? Is not rebellion the greatest of all mischiefs? And who are most ready to the greatest mischiefs, but the worst men? rebels therefore, the worst of all Subjects, are most ready to rebellion: as being the worst of all vices and furthest from the duty of a good Subject: as on the contrary part, the best Subjects are most firm and constant in obedience, as in the special and peculiar virtue of good Subjects: what an unworthy matter were in then to make the naughtiest Subjects, and most inclining to rebellion, and all evil. Judges over their Princes, over their Government, and over their Conunsellours, to determine which of them be good or tolerable, and which be evil, and so intolerable, that they must needs be removed by rebels; being ever ready as the naughriest Subjects, soon to rebel against the best Princes: especially, if they be young in age, women in sex, or gentle and courteous in government; as trusting by their wicked boldness, easily to overthrow their weakness, and gentleness, or at least, so to fear the minds of such Princes that they may have impunity of their mischievous do.  
But whereas indeed a Rebel is worse than the worst Prince, and rebellion worse than the worst government of the worst Prince that hitherto hath been: both Rebels are unmeete Ministers, and rebellion an unfit and unwholesome medicine to reform any small lacks in a Prince, or to cure any little griefs in government, such lewd remedies being fare worse than any other maladies and disorders that can be in the body of a Commonwealth. But whatsoever the Prince be, or his government, it is evident that for the most part those Princes, whom some Subjects, do think to be very godly, and under whose government they rejoice to live: some other Subjects do take the same to be evil, and ungodly, and do wish for a change. If therefore all Subjects that mislike of their Prince, should rebel, no Realm should ever be without rebellion. It were more meet that Rebels should hear the advice of wise men, and give place unto their Judgement, and follow the example of obedient Subjects; as reason is, that they whose understanding is blinded with so evil an affection, should give place to them that be of sound Judgement, and that the worst should give place to the better. And so might the Realms continue in long obedience, peace, and quietness. But what if the Prince be undiscreet and evil indeed, and it be also evident to all men's eyes that he is so? I ask again, What if it be long of the wickedness of the Subjects that the Prince is undiscreet or evil? shall the Subjects both by their wickedness provoke God for their deserved punishment, to give them an undiscreet or evil Prince, and also rebel against him, and withal against God, who for the punishment of their sins did give them such a Prince? will you hear the Scriptures concerning this point? God, 
job 34. 10. Hosea. 13.  (saith the holy Scriptures) maketh a wicked man to reign for the sins of the people. Again, God giveth a Prince in his anger, meaning an evil one, and taketh away a Prince in his displeasure; meaning especially, when he taketh away a good Prince for the sins of the people: as in our memory, he took away our good josiah, King Edward in his young and good years for our wickedness. And contrary, the Scriptures do teach, that God giveth wisdom unto Princes, and maketh a wise and a good King to reign over that people whom he loveth, 
2 Sam. 2.9.  and who loveth him. And again, if the people obey God, both they and their King shall prosper and be safe: 
Prov. 16.  else both shall perish, 
1 King. 12.  as God saith by the mouth of Samuel.  
Here you see, that God placeth as well evil Princes as good, and for what cause he doth both. If we therefore will have a good Prince, either to be given us, or to continue: Now we have such a one, let us by our obedience to God, and to our Prince move God thereunto: if we will have an evil Prince, (when God shall send such a one) taken away, and a good in his place, let us take away our wickedness, which provoketh God to place such a one over us; and God will either displace him, or of an evil Prince make him a good Prince: so that we will first change our evil into good. 
Prov. 21.  For will you hear the Scriptures? The heart of the Prince is in God's hand, which way so ever it pleaseth him, he turneth it. Thus saith the Scriptures. Wherefore let us turn from our sins unto the Lord with our hearts, and he will turn the heart of the Prince to quiet and wealth; else for subjects to deserve to have an evil Prince, through their sins, and then to rebel against him, were a double and a triple evil, by provoking God more to plague them. Nay, let us either deserve to have a good Prince, or let us patiently suffer, and obey such as we deserve. And whether the Prince be good or evil, let us according to the counsel of the holy Scriptures pray for the Prince, for his continuance and increase in goodness, if he be good; and for his amendment if he be evil.  
Well, you hear the Scriptures concerning this most necessary point. 
1 Tim. 2.  I exhort therefore (saith Saint Paul) that above all things, prayers, supplications, intercessions, and giving of thanks be had for all men, for Kings, and all that are in authority, that we may live a quiet and peaceable life withal Godliness: for that is good and acceptable in the sight of God our Saviour, etc. This is Saint Paul's counsel. And who, I pray you, was the Prince over the most part of the Christians, when Gods holy Spirit by Saint Paul's pen gave them this lesson? for sooth, Caligula Claudius, or Nero: who were not only no Christians, but Pagans; and also either foolish Rulers, or most cruel Tyrants. Will you yet hear the word of God to the Jews, when they were prisoners under Nabuchodonosor, King of Babylon, after he had slain their King, Nobles, Parents, Children and Kinsfolks, burned their Country, Cities, yea Jerusalem itself, and the holy Temple, and had carried the residue remaining alive captives with him unto Babylon? Will you hear yet what the Prophet Baruch saith unto God's people being in this captivity? 
Bar. 1.11.  Pray you, saith the Prophet, for the life of Nabuchodonosor King of Babylon, and for the life of Balthasar his Son, that their days may be as the days of Heaven upon the Earth, that God also may give us strength and lighten our eyes, that we may live under the defence of Nabuchodonosor King of Babylon, and under the protection of Balthasar his Son, that we may long do them service, and find favour in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God.  
Thus fare the Prophet Baruch his words: which are spoken by him unto the people of God, of that King who was an Heathen, a Tyrant, and cruel Oppressor of them, and had been a Murderer of many thousands of their Nation, and a Destroyer of their Country, with a confession that their sins had deserved such a Prince to reign over them. And shall the old Christians by Saint Paul's exhortation, pray for Caligula, Claudius, or Nero? Shall the Jews pray for Nabuchodonosor? these Emperors, and Kings being strangers to them, being Pagans, and Infidels, being Murderers, Tyrants, and cruel Oppressors of them, and Destroyer's of their Country, Countrymen, and Kinsmen, the Burners of their Villages, Towns, Cities, and Temples? And shall not we pray for the long, prosperous, and godly reign, of our natural Prince? No stranger (which is observed as a great blessing in the Scriptures) of our Christian, our most gracious Sovereign, no Heathen, nor Pagan Prince? Shall we not pray for the health of our most merciful, most loving Sovereign, the Preserver of us, and our Country, in so long peace, quietness, and security, no cruel person, no tyrant, no spoiler of our goods, no sheeder of bloods, no burner and destroyer of our Towns, Cities, and Countries, as were those, for whom yet, as ye have heard, Christians being their subjects ought to pray? Let us not commit so great ingratitude against God, and our Sovereign, as not continually to thank God for his Government, and for his great, and continual benefits and blessings poured upon us by such government. Let us not commit so great a sin against God, against ourselves, against our Country, as not to pray continually unto God for the long continuance of so gracious a Ruler unto us, and our Country. Else shall we be unworthy any longer to enjoy those benefits and blessings of God, which hitherto we have had by him, shall be most worthy to fall into all those mischiefs, and miseries, which we, and our Country have by God's grace through his government hitherto escaped.  
What shall we say of those Subjects? may we call them by the name of subjects? who neither be thankful, nor make any prayer to God for so gracious a Sovereign: but also themselves take armour wickedly, assemble companies, and bands of Rebels, to break the public peace so long continued, and to make not war, but rebellion, to endanger the person of such a gracious Sovereign, to hazard the estate of their Country, (for whose defence they should be ready to spend their lives) and being Englishmen, to rob, spoil, destroy, and burn in England Englishmen, to kill and murder their own Neighbours, and kinsfolks, their own Countrymen, to do all evil, and mischief, yea, and more too then foreign enemies would, or could do? What shall we say of these men, who use themselves thus rebelliously against their gracious Sovereign? who if God for their wickedness had given them an heathen Tyrant to reign over them, were by God's word bound to obey him, and to pray for him? What may be spoken of them? so fare doth their unkindness, unnaturalness, wickedness, mischievousness in their do, pass, and excel, any thing, and all things that can be expressed, and uttered by words. Only let us wish unto all such most speedy repentance, and with so grievous sorrow of heart, as such so horrible sins against the Majesty of God do require, who in most extreme unthankfulness do rise, not only against their gracious Prince, against their natural Country, but against all their Countrymen, Women, & Children, against themselves, their Wives, Children, and Kinsfolks, and by so wicked an example against all Christendom, and against whole mankind of all manner of people, throughout the wide World; such repentance, I say, such sorrow of heart God grant unto all such, whosoever rise of private, and malicious purpose, as is meet for such mischiefs attempted, and wrought by them. And unto us, and all other subjects, God of his mercy grant, that we may be most unlike to all such, and most like to good, loving, natural, and obedient subjects: nay, that we may be such indeed: not only showing all obedience ourselves, but as many of us as be able, to the utmost of our power, ability, and understanding, to stay and repress, all Rebels, and rebellions against God, our gracious Prince, and natural Country, at every occasion that is offered unto us. And that which we all are able to do, unless we do it, we shall be most wicked, and most worthy to feel in the end such extreme plagus, as God hath ever poured upon Rebels.  
Let us make continual prayers unto Almighty God, even from the bottom of our hearts, that he will give his grace, power, and strength unto our gracious King Charles to vanquish, and subdue all, as well Rebels at home as foreign enemies, that all domestical rebellions being suppressed, and pacified, and all outward invasions repulsed and abandoned, we may not only be sure, and long continue in all obedience to our gracious Sovereign, and in that peaceable, and quiet life which hitherto we have led under his Majesty, with all security, but also that both our gracious King Charles, and we his subjects, may all together in all obedience unto God, the King of Kings, and unto his holy Laws, load our lives so in this World, in all virtue, and godliness, that in the World to come, we may enjoy his everlasting Kingdom: which I beseech God to grant, as well to our gracious Sovereign, as unto us all, for his Son our Saviour JESUS CHRIST sake: to whom with the Father, and the Holy Ghost, one God, and King immortal, be all glory, praise, and thanks giving, World without end, Amen.   

The second SERMON.  
AS in the first Sermon of this Treaty of obedience of subjects to their Princes, and against disobedience, and rebellion, I have alleged divers sentences out of the holy Scriptures for proof: so shall it be good for the better declaration, and confirmation of the said wholesome doctrine, to allege one example or two out of the holy Scriptures of the obedience of subjects, not only unto their good, and gracious Governors, but also to their evil and unkind Princes. As King Saul was not of the best, but rather of the worst sort of Princes, as being out of God's favour for his disobedience against God, in sparing (in a wrong pity) the King Agag, whom Almighty God commanded to be slain, according to the justice of God against his sworn enemy: and although Saul of a devotion meant to sacrifice such things as he spared of the Amalekites, to the honour, and service of God: yet Saul was reproved for his wrong mercy, and devotion, and was told that obedience would more have pleased him then such lenity: which sinful humanity (saith holy chrysostom) is more cruel before God, than any murder or shedding of blood when it is commanded of God. But yet how evil soever Saul the King was, and out of God's favour, yet was he obeyed of his subject David, the very best of all subjects, and the most valiant in the service of his Prince, and Country, in the wars, the most obedient, and loving in peace, and always most true, and faithful to his Sovereign, and Lord, and farthest off from all manner of rebellion. For which his most painful, true, and faithful service, King Saul yet rewarded him not only with great unkindness, but also sought his destruction and death, by all means possible: so that David was feign to save his life, not by rebellion, nor any resistance, but by slight, and hiding himself from the King's sight. Which notwithstanding when King Saul upon a time came alone into the Cave where David was, so that David might easily have slain him, yet would he neither hurt him himself, neither suffer any of his men to lay hands upon him. Another time also David entering by night with one Abisai, a valiant and fierce man, into the Tent where King Saul did lie asleep, where also, he might yet more easily have slain him, yet would he neither hurt him himself, nor suffer Abisai (who was willing and ready to slay King Saul) once to touch him. Thus did David deal with Saul his Prince, notwithstanding that King Saul continually sought his death and destruction. It shall not be amiss unto these deeds of David, to add his words, and to show you what he spoke unto such as encouraged him to take his opportunity, 
1 King. 24.7.  and advantage to slay King Saul as his mortal enemy, when he might. The Lord keep me, saith David, from doing that thing, 
1 King 26.9.  and from laying hands upon my Lord Gods anointed. For who can lay his hand upon the Lords aunointed, and be guiltless? As truly as the Lord liveth, except that the Lord do smite him, or his day shall come to die, or that he go down to the war, and be slain in battle: the Lord be merciful unto me, that I lay not my hand upon the Lords anointed.  
These be David's words spoken at sundry times to divers of his servants provoking him to slay King Saul, when opportunity served him thereunto. Neither is it to be omitted, and left out, how when an Amalekite had slain King Saul, even at saul's own bidding and commandment, 
1 King. 24.  (for he would live no longer now, for that he had lost the field against his enemies the Philistines) the said Amalekite making great haste to bring first word and news thereof unto David, as joyous unto him for the death of his mortal enemy, bringing withal the Crown that was upon King saul's head, and the bracelet that was about his arm, both as a proof of the truth of his news, and also as fit, and pleasant presents unto David, 
2 King. 1.12.  being by God appointed to be King Saul his Successor in the Kingdom. Yet was that faithful, and godly David, so fare from rejoicing at these news, that he rend his , wept, & mourned, and fasted: and so far off from thanks giving to the messenger, either for his deed in killing the King, though his deadly enemy, 
2 King. 1.4.  or for his message, and news, or for his presents that he brought, that he said unto him, How happened it that thou wast not afraid to lay hands upon the Lords anointed, to kill him? whereupon immediately he commanded one of his servants to kill the messenger, and said, Thy blood be upon thine own head, for thine own mouth hath witnessed against thyself, in confessing that thou hast slain the Lords anointed.  
This example, dear beloved, is notable, and the circumstances thereof are well to be considered, for the better instruction of all subjects in their bounden duty of obedience, and perpetual fearing of them from attempting of any rebellion, or hurt against their Prince. On the one part, David was not only a good, and true subject, but also such a subject, as both in peace, and war, had served, 
1 King. 8.18.  and saved his Prince's honour, and life, and delivered his Country and Countrymen, from great danger of Infidels, foreign, and most cruel enemies, horribly invading the King, and his Country: for which David was in singular favour withal the people, so that he might have had great numbers of them at his commandment, 
1 King. 16.  if he would have attempted any thing. Besides this, David was no common or absolute subject, but heir apparent to the Crown, and Kingdom, by God appointed to reign after Saul: which as it increased the favour of the people that knew it, towards David: so did it make David's cause, and case much differing from the case of common and absolute subjects. And which is most of all, David was highly and singularly in the favour of God: 
2 King. 15.11.  On the contrary part, King Saul was out of God's favour, (for that cause which is before rehearsed) & he as it were God's enemy, 
1 King. 18.10.  and therefore like in war, and peace to be hurtful, and pernicious unto the Commonwealth: and that was known to many of his subjects, for that he was openly rebuked of Samuel for his disobedience unto God, which might make the people less to esteem him. King Saul was also unto David a mortal, and deadly enemy, 
1 King. 15. and 22. and 26.  though without David's deserving, who by his faithful, painful, profitable, yea most necessary service, had well deserved, as of his Country, so of his Prince. But King Saul far otherwise; the more was his unkindness, hatred, and cruelty, towards such a good subject, both odious, and detestable. Yet would David neither himself slay nor hurt such an enemy, for that he was his Prince, and Lord, nor would sister any other to kill, hurt, or lay hand upon him, when he might have been slain without any stir, tumult, or danger of any man's life. Now let David answer to such demands, 
The Demand.  as men desirous of rebellion, do use to make. Shall not we, especially being so good men as we are, rise, and rebel against a Prince hated of God, and God's enemy, and therefore not like to prosper either in war, or peace, but to be hurtful and pernicious to the Commonwealth? 
The Answer.  No, saith good and godly, David, Gods, and such a Kings faithful subject, and so convicting such subjects as attempt any rebellion against such a King, 
The Demand.  to be neither good subjects, nor good men. But say they, shall we not rise and rebel against so unkind a Prince, nothing considering, or regarding our true, faithful, and painful service, or the safeguard of our posterity? No saith good David, 
The Answer.  whom no such unkindness could cause to forsake his due obedience to his Sovereign. Shall we not, say they, 
The Demand.  rise and rebel against our known, mortal, and deadly enemy, that seeketh our lives? No saith godly David who had learned the lesson, 
The Answer.  that our Saviour afterwards plainly taught; that we should do no hurt, to our fellow subjects, though they hate us, and our enemies: muchless unto our Prince, though he were our enemy. 
The Demand.  Shall we not assemble an Army of such good fellows as we are, and by hazarding of our lives, and the lives of such as shall withstand us; and withal, hazarding the whole estate of our Country, remove so naughty a Prince? No, saith godly David, 
The Answer.  for I when I might without assembling force or number of men; without tumult, or hazard of any man's life, or shedding of any drop of blood, have delivered myself and my Country of an evil Prince, yet would I not do it. Are not they (say some) lusty, 
The Demand.  and courageous Captains, valiant men of stomach, and good men's bodies, that do venture by force to kill and depose their King, being a naughty Prince, and their mortal enemy? 
The Answer.  They may be as lusty, and courageous as they list: yet saith godly David, they can be no good nor godly men that so do: for I not only rebuked, but commanded him to be slain as a wicked man which slew King Saul mine enemy. Though he being weary of his life, for the loss of the victory against his enemies, desired that man to slay him. What shall we do then to an evil, 
The Demand.  to an unkind Prince, an enemy to us, hated of God, hurtful to the Commonwealth, & c? 
The Answer.  Lay no violent hand upon him saith good David, but let him live until God appoint, and work his end, either by natural death, or in wary by lawful enemies, not by traitorous subjects.  
Thus would godly David make answer, and Saint Paul as ye have heard before, willeth us also to pray for such a Prince, if King David would make these answers, as by his deeds and words, recorded in the holy Scriptures. Indeed he doth make unto all such demands, concerning Rebelling against evil Princes, unkind Princes, cruel Princes, Princes that be to their good subjects mortal enemies, Princes that are out of God's favour; and so hurtful, or like to be hurtful, to the Commonwealth: what answer, think you, would he make to those that demand whether they (being naughty and unkind subjects) may not to the great hazard of the life of many thousands, 
An unnatural and wicked question.  and the utter danger of the state of the Commonwealth, and the whole Realm. Assemble a sort of Rebels either to depose, to put in fear, or to destroy their natural and loving Prince, enemy to none, good to all, even to them the worst of all other, the maintainer of perpetual peace, quietness, and security, most beneficial to the Commonwealth, most necessary for the safeguard of the whole Realm? What answer would David make to their demand, whether they may not attempt cruelly and unnaturally to destroy so peaceable and merciful a Prince? What I say, would David, so reverently speaking of Saul, and so patiently suffering so evil a King; what would he answer, and say to such demands? What would he say, nay, what would he do to such high attempters, who so said and did, as you before have heard, unto him that slew the King his Master, though a most wicked Prince? If he punished with death, as a wicked doer, such a man: with what reproaches of words would he revile such: yea with what torments of most shameful deaths would he destroy such hell hounds, rather than evil men; such Rebels I mean, as I last spoke of? For if they who so disobey an evil and unkind Prince be most unlike to David that good subject; what be they who most unnaturally do Rebel against a most natural, loving, and kind Prince? And if David being so good a subject that he obeyed so evil a King was worthy of a subject to be made a King himself: what be they who are so evil subjects, that they will rebel against their gracious Prince worthy of? Surely, no mortal man can express with words, nor conceive in mind the horrible and most dreadful damnation that such be worthy of: who disdaining to be the quiet and happy subjects of their good Prince, are most worthy to be the miserable captives, and vile slaves of that infernal Tyrant Satan, with him to suffer eternal slavery and torments. This one example of the good subject David, out of the old Testament, may suffice, and for the notableness of it serve for all.  
In the New Testament, the excellent example of the blessed Virgin Mary, 
Luke 2.1.  the Mother of our Saviour Christ, doth at the first offer it self, when Proclamation or commandment was sent into Jury from Augustus, the Emperor of Rome, that the people there should repair unto their own Cities, and dwelling places, there to be taxed: neither did the blessed Virgin, though both highly in God's favour, and also being of the Royal blood of the Ancient natural Kings of jury, disdain to obey the commandment of an heathen, and foreign Prince, when God had placed such a one over them: neither did she all eadge for an excuse, that she was great with child, and most near her time of deliverance: neither grudged she at the length, and tedious journey from Nazareth to Bethelem, from whence, and whither she must go to be taxed; neither repined she at the sharpness of the dead time of winter, being the latter end of December, an unfit time to travel in, specially a long journey, for a woman being in her case: but all excuses set apart, she obeyed, and came to the appointed place, where at her coming she found suchgreat resort, and throng of people, that finding no place in any Inn; 
Luke 2.7.  she was feign after a long, painful, and tedious journey, to take up her lodging in a stable, where also she was delivered of her blessed child: and this also declareth how near her time she took that journey. This obedience of this most Noble and most Virtuous Lady, to a foreign and Pagan Prince, doth well teach us, (who in comparison of her are most base and vile) what ready obedience we do owe to our natural and most gracious Sovereign, howbeit in this cause the obedience of the whole Jewish Nation (being otherwise a stubborn people) unto the Commandment of the same foreign heathen Prince, 
Luke 23.  doth prove, that such Christians as do not most readily obey their natural and gracious sovereign, are fare worse than the stubborn jews, whom we yet account the worst of all people. But no example ought to be of more force with us Christians, 
Mat. 17.2.  than the example of Christ our Master, and Saviour, who though he were the Son of God: yet did always behave himself most reverently to such men as were in Authority in the world in his time: and he not rebelliously behaved himself, but openly did teach the jews to pay tribute unto the Roman Emperor, though a foreign and Pagan Prince; yea, himself with his Apostles paid tribute unto him; and finally, being brought before Pontius Pilate, a stranger born, and an heathen man, being Lord Precedent of jury, he acknowledged his authority and power to be given him from God, and obeyed patiently the sentence, of most painful and shameful death, which the said judge pronounced and gave most unjustly against him, without any grudge, murmuring, or evil word once giving.  
There be many and divers other examples of the obedience to Princes, even such as be evil, in the New Testament, to the utter confusion of disobedient, and rebellious people: but this one may be an eternal example, which the Son of God, and so the Lord of all, jesus Christ, hath given unto us Christians, and servants, and such as may serve for all, to teach us to obey Princes, though strangers, wicked, and wrongfuli, when God for our sins shall place such over us. Whereby it followeth avoidable that such as do disobey, or rebel against their own natural and gracious Sovereigns, how soever they call themselves, or be named of others, yet are they indeed no true Christians, but worse than jews, worse than heathens, and such as shall never enjoy the Kingdom of heaven, which Christ by his obedience purchased for true Christians being obedient to him, the King of all Kings, and to their Prince whom he hath placed over them: to the which Kingdom, the peculiar place of all such obedient subjects, I beseech God our heavenly Father for his Son jesus sake to grant unto us.   

The Third SERMON.  
AS I have in the first Sermon of this Treatise showed unto you the Doctrine of the holy Scriptures, as concerning the obedience of true subjects to their Princes; even as well to such as be evil as unto the good, and in the second Sermon of the same Treatise confirmed the same Doctrine by notable examples, likewise taken out of the holy Scriptures: so remaineth it now that I partly do declare unto you in this third Sermon, what an abominable sin against God and man, rebellion is, and how dreadfully the wrath of God is kindled an inflamed against all Rebels, and what horrible plagues, punishments, and deaths, and finally eternal damnation doth hang over their heads. As how on the contrary part, good and obedient subjects are in God's favour, and be partakers of peace, quietness, and security, with other Gods manifold blessings in this world, and by his mercies through our saviour Christ, of life everlasting also in the world to come. How horrible a sin against God and man, rebellion is, cannot possibly be expressed according to the greatness thereof. For he that nameth Rebellion, nameth not a singular, or one only sin, as is thest, robbery, murder, and such like; but he nameth the whole puddle and sink of all sins, against God and man, against his Prince, his Country, his Countrymen, his parents, his children, his kinsfolks, his friends, and against all men universally: all sins, I say, against God and all men, heapeth he together that nameth rebellion. For concerning the offence of God's Majesty, who seethe not that Rebellion riseth first by contempt of God, and of his holy Ordinances and Laws, wherein he so straightly commandeth obedience, forbiddeth disobedience and rebellion. And besides the dishonour done by Rebels, unto God's holy Name, by their breaking of their oath made to their Prince, with the attestation of God's Name, and calling of his Majesty to witness; who heareth not the horrible oaths and blasphemies of Gods holy Name, that are used daily amongst Rebels, that in either amongst them, or heareth the truth of their behaviour▪ Who knoweth not that Rebels do not only themselves leave all works necessary to be done upon work days, undone, whilst they accomplish their abominable work of Rebellion, and do compel others that would gladly be well occupied, to do the same: but also how Rebels do not only leave the Sabbath day of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also do by their works of wickedness most horribly profane, and pollute the Sabbath day; serving Satan, and by doing of his work, making it the devil's day, in stead of the Lords day? besides that they compel good men that would gladly serve the Lord, assembling in his Temple and Church upon his day, as becometh the Lords Servants, to assemble and meet Armed in the field, to resist the fury of such Rebels: yea and many Rebels, lest they should leave any part of God's Commandments in the first Table of his Law unbroken, or any sin against God undone, do make Rebellion for the maintenance of their Images, and Idols, and of their Idolatry committed, or to be committed by them: and in despite of God, cut and tear in sunder his holy Word, and tread it under their feet, as of late ye know was done.  
As concerning the second table of God's Law, and all sins that may be committed against man, who fee not that they be contained in Rebellion? 
The fist Commandment.  For first the Rebels do not only dishonour their Prince, the Parent of their Country, but also do dishonour and shame their natural parents, if they have any; do shame their kindred and friends, do disinherit and undo for ever their children and heirs. 
The sixth and eight Commandments.  Thefts, robberies, and murders, which of all sins are most loathed, of most men, are in no men so much, nor so perniciously and mischievously as in rebels; for the most arrant thiefs, cruelest murderers that ever were, so long as they refraive from rebellion, as they are not many in number, so spreadeth their wickednesses, and damnation unto a few, they spoil but a few, they shed the blood but of a few, in comparison. But rebels are the cause of infinite robberies, and murders of great multitudes, and of those also whom they should defend from the spoil and violence of others: and as rebels are many in number, so doth their wickedness and damnation spread itself unto many. 
The seventh Commandment  And if whoredom and adultery amongst such persons, as are agreeable to such wickedness, are (as indeed they be) most damnable: what are the forceable oppressions of matrons, and men's wives, and the violating and deflowering of Virgins and maids, which are most rife with rebels? How horrible and damnable think you are they? Now besides that, rebels by breach of their faith given, and the oath made to their Prince, 
The ninth Commandment.  be guilty of most damnable perjury. It is wonderful to see what false colours, and feighned causes, by slanderous lies made upon their Prince, and the Counselors, rebels will devise, to cloak their rebellion withal, which is the worst and most damnable of all false witness-bearing that may be possible. 
The tenth Commandment.  For what should I speak of coveting or desiring other men's wives, houses, lands, goods, and servants, in rebels; who by their wills would leave unto no man any thing of his own?  
Thus you see that good laws are by rebels violated and broken, and that all sins possible to be committed against God or man be contained in rebellion: which sins, if a man list to name, by the accustomed names of the seven capital or deadly sins, as Pride, Envy, Wrath, Covetousness, Sloth, Gluttony, and Lechery, he shall find them all in rebellion, and amongst rebels. For first, as ambition, and desire to be aloft, which is the property of pride, stirreth up many men's minds to rebellion: it cometh of a Luciferian pride, and presumption, that a few rebellious subjects should set themselves up against the Majesty of their Prince, against the wisdom of Counselors, against the power and force of all Nobility, and the faithful subjects and people of the whole Realm. As for envy, wrath, murder, and desire of blood, and covetousness of other men's goods, lands, and live, they are the inseparable accidents of all rebels, and peculiar properties that do usually stir up wicked men unto rebellion.  
Now, such as by riotousness, gluttony, drunkenness, excess of apparel and unthrifty games, have wasted their own goods unthriftily, the same are most apt unto, and most desirous of rebellion, whereby they trust to come by other men's goods unlawfully and violently. And where other gluttons, and drunkards, take too much of such meats and drinks as are served to tables, rebels wast and consume in short space, all corn in barns, fields, and else where; whole garners, whole storehouses, whole cellars, devour whole flocks of sheep, whole droves of Oxen and Kine. And as rebels that are married, leaving their own wives at home, do most ungraciously: so much more do unmarried men, worse than any stallions or horses (being now by rebellion set at liberty, from correction of laws which bridled them before) abuse by force other men's wives, and daughters, and ravish virgins and maidens most shamefully, abominably, and damnably.  
Thus all sins, by all names that sins may be named, and by all means that sins may be committed, and wrought, do all wholly upon heaps follow rebellion, 
2 King, 14.  and are to be found altogether amongst rebels. Now whereas pestilence, famine, and war, are by holy Scriptures declared to be the greatest worldly plagues and miseries that likely can be, it is evident, that all the miseries that all these plagues have in them, do wholly altogether follow rebellion, wherein as all their miseries be, so is there much more mischief than in them all.  
For it is known that in the resorting of great companies of men together, which in rebellion happeneth, both upon the part of true subjects, and of the Rebels, by their close lying together, and corruption of the air, and place where they do lie, with ordure, and much filth, in the hot weather, and by unwholesome lodging, and lying often upon the ground, especially in cold weather in Winter, by their unwholesome diet, and feeding at all times, and often by famine, and lack of meat and drink, in due time, and again by taking too much at other times: It is well known, I say, that as well plagues, and pestilences, as all other kinds of sicknesses, and maladies by these means grow up, and spring amongst men, whereby more men are consumed at length, then are by dint of sword suddenly slain in the field. So that not only pestilences, but also all other sicknesses, diseases, and maladies, do follow rebellion, which are much more horrible than plagues, pestilences, and diseases, sent directly from God, as hereafter shall appear more plainly.  
And as for hunger, and famine, they are the peculiar companions of rebellion: for while Rebels do in a short time, spoil, and consume all corn, and necessary provision, which men with their labours had gotten, and appointed upon, for their finding the whole year after, and also do let all other men, husbandmen, and others from their husbandry, and other necessary works, whereby provision should be made for times to come, who seethe not that extreme famine, and hunger must needs shortly ensue, 
1 King. 24.  and follow rebellion? Now whereas the wise King, and godly Prophet David, judged war to be worse than either famine or pestilence, for that these two are often suffered by God, for man's amendment, and be not sins of themselves: but wars have always, the sins and mischiefs of men, upon the one side or other joined with them, and therefore is war the greatest of all worldly mischiefs: but of all wars, civil war is the worst: and fare more abominable yet is rebellion than any civil war, being unworthy the name of any war: so fare it exceedeth all wars in all naughtiness, in all mischief, and in all abomination. 
Math. 32.  And therefore our Saviour CHRIST denounceth desolation, and destruction to that Realm, that by sedition, and rebellion is divided in itself.  
Now as I have showed before, that pestilence, and famine, so is it yet more evident, that all the calamities, miseries, and mischiefs of war be more grievous, and do more follow rebellion, than any other war, as being fare worse than all other wars. For not only those ordinary and usual mischiefs, and miseries of other wars, do follow rebellion, as corn and other things necessary to man's use to be spoilt, Houses, Villages, Towns, Cities, to be taken, sacked, burned, and destroyed, not only many very wealthy men, but whole Countries to be impoverished, and utterly beggared, many thousands of men to be slain, and murdered, women and maids to be violated, and deslowred: which things when they are done by foreign enemies, we do much mourn, as we have great cause; yet are all these miseries, without any wickedness wrought by any of our own Countrymen. But when these mischiefs are wrought in rebellion by them that should be friends, by Countrymen, by Kinsmen, by those that should defend their Country and Countrymen from such miseries, the misery is nothing so great, as is the mischief, and wickedness, when the subjects unnaturally do rebel against their Prince, whose honour, and life they should defend, though it were with the loss of their own lives: Countrymen to disturb the public peace, and quietness of their Country, for defence of whose quietness they should spend their lives: the brother to seek, and often to work the death of his brother, the son of the father, the father to seek or procure the death of his son being at man's age, and by their faults to disinherit their innocent children, and kinsmen, their heirs for ever, for whom they might purchase live, and lands, as natural Parents do take care, and pains; and to be at great cost, and charges; and universally instead of all quietness, joy, and felicity, which do follow blessed peace, and due obedience, to bring in all trouble, sorrow, disquietness of minds, and bodies, and all mischief, and calamity, to turn all good order upside down, to bring all good laws in contempt, and to tread them under feet, to oppress all virtue, and honesty, and all virtuous, and honest persons, and to set all vice, and wickedness, and all vicious, and wicked men at liberty, to work their wicked wills, which were before bridled by wholesome laws, to weaken, to overthrow, and to consume the strength of the Realm, their natural Country, as well by the spending, and wasting of money, and treasure of the Prince, and Realm, as by murdering the people of the same, their own Countrymen, who should defend the honour of their Prince, 
Prov. 14.  and liberty of their Country, against the invasion of foreign enemies: and so finally, to make their Country thus by their mischief weakened, ready to be a prey, and spoil to all outward enemies that will invade it, to the utter, and perpetual captivity, slavery, and destruction of all their Countrymen, their children, their friends, their kinsfolks left alive, whom by their wicked rebellion they procure to be delivered into the hands of the foreign enemies, as much as in them doth lie.  
In foreign wars, our Countrymen in obtaining the victory, win the praise of valiantness, yea, and though they were overcome, and slain, yet win they an honest commendation in this World, and die in a good conscience for serving God, their Prince, and their Country, and be children of eternal salvation: But the Rebels, how desperate, and strong soever they be, yet win they shame here in fight against God, their Prince, and Country, and therefore justly do fall headlong into Hell if they die, and live in shame, and with a fearful conscience, though they escape.  
But commonly they be rewarded with shameful deaths, their hands, and carcases set upon poles, and hanged in chains, eaten with Kites, and Crows, judged unworthy the honour of burial, and so their souls if they repent not (as commonly they do not) the Devil hurrieth them into Hell, in the midst of their mischief. 
Rom. 13.  For which dreadful execution, Saint Paul showeth the cause of obedience, not only for fear of death, but also in conscience to God-ward, for fear of eternal damnation in the World to come.  
Wherefore good people, let us as the children of obedience, fear the dreadful execution of God, and live in quiet obedience, to be the children of everlasting Salvation. For as Heaven is a place of good obedient subjects and Hell the prison and dungeon of Rebels against God, and their Prince: so is that Realm happy, where most obedience of subjects doth appear, being the very figure of Heaven: and contrariwise where most rebellions, and Rebels be, there is the express similitude of Hell, and the Rebels themselves are the very figures of fiends, and Devils, and their Captain the ungracious pattern of Lucifer, and Satan, the Prince of darkness; of whose rebellion as they be followers, so shall they of his damnation in Hell undoubtedly be partakers; and as undoubtedly shall the Children of peace be Inheritors of Heaven with God the Father, God the Son, and God the Holy Ghost: To whom be all honour, and glory, for ever, and ever, Amen.   

The fourth SERMON.  
FOr your further instruction (good people) to show unto you, how much Almighty God doth abhor disobedience and wilful rebellion, specially when Rebels advance themselves so high, that they arm themselves with weapons, and stand in the field to fight against God, their Prince, and their Country: it shall not be out of the way, to show some examples set out in Scriptures, written for our eternal erudition. We may soon know (good people) how heinous an oftence the treachery of rebellion is, if we call to remembrance the heavy wrath and dreadful indignation of Almighty God against subjects, as do only but inwardly grudge, mutter and murmur against their Governors, though their inward treason, so privily hatched in their breasts, come not to open declaration of their do; as hard it is, whom the Devil hath so fare enticed against God's word to keep themselves there: No he meaneth still to blow the coal, to kindle their rebellious hearts, to flame into open deeds, if he be not with grace speedily withstood.  
Some of the children of Israel, being murmurers against their Magistrates appointed over them by God, were stricken with foul leprosy: many were burnt up with fire suddenly sent from the Lord: sometime a great sort of thousands were consumed with the pestilence: sometime they were stinged to death with a strange kind of fiery Serpents: and (which is most horrible) some of the Captains with their band of murmurers, not dying by any usual or natural death of men, but the earth opening, they with their wives, children, and families, were swallowed quick down into Hell. Which horrible destructions of such Israelites as were murmurers against Moses, appointed by God to be their head, and chief Magistrate, are recorded in the book of Numbers, and other places of the Scriptures, for perpetual memory, and warning to all subjects, how highly God is displeased with the murmuring, and evil speaking of subjects against their Princes, for that as the Scripture recordeth, their murmur was not against their Prince only, being a mortal creature, but against God himself also. Now if such strange, and horrible plagues did fall upon such subjects, as did only murmur, and speak evil against their heads: what shall become of those most wicked imps of the Devil, that do conspire, arm themselves, assemble great numbers of armed Rebels, and lead them with them against their Prince, and Country, spoiling, and robbing, kill, and murdering all good subjects that do withstand them, as many as they may prevail against? But those examples are written to stay us, not only from such mischiefs, but also from murmuring, and speaking once an evil word against our Prince, which though any should do never so secretly, yet do the holy Scriptures show, that the very birds of the air will bewray them: and those so many examples before noted out of the holy Scriptures do declare, that they shall not escape horrible punishment therefore. Now concerning actual rebellion, amongst many examples thereof set forth in the holy Scriptures, the example of Absolom is notable: who entering into conspiracy against King David his Father, both used the advice of very witty men, and assembled a very great, and huge company of Rebels: the which Absolom, though he were most goodly of Person, of great Nobility, being the King's Son, in great favour of the people, and so dear beloved of the King himself, so much that he gave commandment that (notwithstanding his rebellion) his life should be saved: when for these considerations, most men were afraid to lay hands upon him, a great Tree stretching out his arm, as it were for that purpose, caught him by the great, and long bush of his goodly hair, lapping about it as he fled hastily bareheaded under the said Tree, and so hanged him up by the hair of his head in the air, to give an eternal document that neither comeliness of personage, neither nobility, nor favour of the people, no nor, the favour of the King himself, can save a Rebel from due punishment: God the King of all Kings being so offended with him, that rather than he should lack due execution for his treason, every Tree by the way will be a gallows or gibbet unto him, and the hair of his own head will unto him be in stead of a halter to hang him up with, rather than he should lack one. A fearful example of God's punishment (good people) to consider. Now Achitophel, though otherwise an exceeding wise man, yet the mischievous Counsellor of Absolom, in this wicked rebellion, for lack of an hangman, a convenient servitor for such a Traitor, went and hanged up himself. A worthy end of all false Rebels, who rather than they should lack due execution, will by God's just judgement, become hangmen unto themselves. Thus happened it unto the Captains of that rebellion: besides forty thousand of Rascals, Rebels, slain in the field, and in the chase.  
Likewise is it to be seen in the holy Scriptures, how that great rebellion which the Traitor Seba moved in Israel, was suddenly appeased, the head of the Captaine-traytour (by the means of a silly woman) being cut off. And as the holy Scriptures do show, so doth daily experience prove, that the counsels, conspiracies, and attempts of Rebels, never took effect, neither came to good, but to a most horrible end. For though God doth oftentimes prosper just, and lawful enemies, which be no subjects, against their foreign enemies: yet did he never long prosper rebellious subjects against their Prince, were they never so great in authority, or so many in number. 
Geno●. 1●  Five Princes or Kings (for so the Scripture termeth them) with all their multitudes, could not prevail against Chedorlaomer, unto whom they had promised loyalty, and obedience, and had continued in the same certain years, but they were all overthrown, and taken prisoners by him; but Abraham with his family, and kinsfolks, an handful of men in respect, owing no subjection unto Chodorlaomer, overthrew him, and all his host in battle, and recovered the prisoners, and delivered them. So that though War be so dreadful, and cruel a thing, as it is, yet doth God often prosper a few in lawful wars with foreign enemies against many thousands; but never yet prospered the subjects being Rebels against their natural Sovereign, were they never so great or noble, so many, so stout, so witty, and politic, but always they came by the overthrow, and to a shameful end: so much doth God abhor rebellion more than other wars, though otherwise being so dreadful, and so great a destruction of mankind. Though not only great multitudes of the rude, and rascal Commons: but sometime also men of great wit, nobility, and authority, have moved rebellions against their lawful Princes (whereas true Nobility should most abhor such villainy, and true wisdom should most detest such frantic rebellion) though they should pretend sundry causes, as the redress of the Commonwealth (which rebellion of all other mischiefs doth most destroy) or reformation of Religion (whereas rebellion is most against all true Religion, though they have made a great show of holy meaning by beginning their rebellions with a counterfeit service of God, (as wicked Absalon did begin his rebellion with sacrificing unto God) though they display, 
1 King. 15.  and bear about Ensigns, and Banners, which are acceptable unto the rude ignorant Common people, great multitudes of whom by such false pretences, and shows, they do deceive and draw unto them, yet were the multitudes of the Rebels never so huge and great, the Captains never so Noble, politic, and witty, the pretences feigned to be never so good and holy: yet the speedy overthrow of all Rebels, of what number, state, or condition soever they were, or what colour or cause soever they pretended, is, and ever hath been such, that God thereby doth show that he allowed the dignity of any person, nor the multitude of any people, nor the weight of any cause as sufficient, for the which the subjects may move rebellion against their Princes.  
Turn over, and read the Histories of all Nations, look over the Chronicles of our own Country, call to mind so many rebellions of old time, and some yet fresh in memory, ye shall not find that God ever prospered any rebellion against their natural and lawful Prince, but contrariwise that the Rebels were overthrown, and slain, and such as were taken prisoners, dreadfully executed. Consider the great, and Noble families of Dukes, Marquesses, Earls, and other Lords whose names ye shall read in our Chronicles, now clean extinguished and gone; and seek out the causes of the decay, you shall find that not lack of issue, and heirs male, hath so much wrought that decay and waste of Noble bloods and houses, as hath Rebellion.  
And for as much as the redress of the Commonwealth hath of old been the usual and feigned pretence of Rebels, and religion now of late beginneth to be a colour of rebellion: let all godly and discreet subjects consider well of both; and first concerning religion: if peaceable King Solomon was judged of God to be more meet to build his Temple, (whereby the ordering of religion is meant) than his Father King David, though otherwise a most godly King, for that David was a great warrior and had shed much blood, though it were in his wars against the enemies of God, of this may all godly and reasonable subjects consider, that a peaceable Prince, especially our most peaceable and merciful King who hath hitherto shed no blood at all, no not of his most deadly enemies, is more like and fare meeter, to set up, or to maintain true religion, then are bloody rebels, who have not shed the blood of God's enemies, as King David had done, but do seek to shed the blood of God's friends, and of their own Countrymen, and of their own most denre friends and kinsfolks, yea the destruction of their most gracious Prince, and natural Country, for defence of whom they ought to be ready to shed their blood, if need should so require. What a religion is it, that such men, by such means, would restore, may easily be judged: even as good a religion surely, as rebels be good men, and obedient subjects, and as rebellion is a good mean of redress and reformation, being in itself the greatest deformation of all that may possible be: but as the truth of the Gospel of our Saviour Christ; being quietly and soberly taught, though it do cost them their lives that do teach it, is able to maintain the true religion: so hath a frantic religion need of such furious maintenances as is rebellion, and of such Patrons as are rebels, being ready not to die for the true religion, but to kill all that shall, or dare, speak against their false superstition and wicked Idolatry. Now concerning pretences of any redress of the Commonwealth, made by rebels, every man that hath but half an eye may see how vain they be, Rebellion being as I have before declared, the greatest ruin and destruction of all Commonwealths that may be possible, and who so looketh on the one part, upon the persons and government of the Kings most honourable Counsellors, by the experiment of so many years; proved honourable to his Majesty, and beneficial to our country and countrymen: And on the other part considereth the persons, state, and condition of the rebels themselves, the reformers, as they take upon them, of the present government, he shall find that the most rash and hare-brained men, the greatest unthrifts that have most lewdly wasted their own goods and lands, those that are over the ears in debt, and such as for their thefts, robberies, and murders dare not in any well governed Commonwealth, where good laws are in force, show their faces; such as are of most lewd and wicked behaviour and life, and all such as will not or cannot live in peace, are always most ready to move rebellion, or take part with rebels, and are not these meet men, trow you, to restore the Commonwealth decayed, who have so spoilt and consumed all their own wealth, and thrift? and very like to amend other men's manners, who have so vile vices, and abominable conditions themselves? Surely, that which they falsely call Reformation, is indeed not only a defacing, or a deformation, but also an utter destruction of all Commonwealths, as would well appear, might the rebels have their wills, and doth right well, and too well appear by their doing in such places of the Country, where rebels do rout, where though they tarry but a very little while, they make such reformation that they destroy all places, and undo all men where they come, that the child yet unborn may rue it, and shall many years hereafter curse them.  
Let no good and discreet subjects therefore follow the flag or banner disployed to rebellion, and borne by Rebels, though it have the Image of the plough painted therein, with God Speed the Plough, written under in great letters: knowing that none hinder the Plough more than rebels, who will neither go to the Plough themselves, nor suffer others that would go unto it. And though some rebels bear the picture of the five wounds painted, against those who put their only hope in the wounds of Christ, not those wounds who are painted in a clout by some lewd painter, but in those wounds which Christ himself bore in his precious body: though they little knowing what the cross of Christ meaneth; which neither Carver nor Painter can make, do bear the Image of the cross painted in a rag against those that have the cross of Christ painted in their hearts: yea though they paint withal in their flags Hoc signo vinces, by this sign thou shalt get the victory, by a most fond imitation of the Poesy of Constantinus Magnus, that Noble Christian Emperor, and great conqueror of God's enemies, a most unmeete ensign for rebels, the enemies of God, their Prince, and Country: or what other banner soever they shall bear: yet let no good and godly subject, upon any hope of victory or good success, follow such standard bearers of rebellion. For as examples of such practices are to be found, aswell in the histories of old, as also of later rebellions in our fathers, and our fresh memory: so notwithstanding these pretences made, and banners borne, are recorded withal to perpetual memory, the great & horrible murders of infinite multitudes, and thousands of the Common people slain in rebellion; the dreadful executions of the Authors and Captains, the pitiful undoing of their wives and children, and disinheriting of the heirs of rebels forever, the spoiling, wasting, and destruction of the people and country where rebellion first began; that the children then, and yet unborn, might rue and lament it, with the final overthrow and shameful deaths of all rebels, set forth aswell in the histories of foreign Nations, as in the Chronicles of our own Country, some thereof being yet fresh in memory, which if they were collected together, would make many volumes and books: but on the Contrary part, all good luck, success and prosperity that ever happened unto any rebels of any age, time, or Country, may be contained in a very few lines or words. Wherefore to conclude, let all good subjects, considering how horrible a sin against God, their Prince, their country and countrymen, against all Gods, and man's laws, rebellion is; being indeed not one several sin, but all sins against God and man heaped together, considering the mischievous life and deeds, and the shameful ends and deaths of all rebels hitherto, and the pitiful undoing of their wives, children, and families, and disinheriting of their heirs for ever, and above all things, considering the eternal damnation that is prepared for all impenitent rebels in hell, with Satan the first founder of rebellion, and grand Captain of all rebels, let all good subjects I say, considering these things, avoid and flee all rebellion, as the greatest of all mischiefs and embrace due obedience to God and our Prince, as the greatest of all virtues, that we may both escape all evils, and miseries that do follow rebellion, in this world, and eternal damnation in the world to come, and enjoy peace, quietness, and security, with all other God's benefits and blessings which follow obedience in this life, and finally may enjoy the kingdom of heaven, the peculiar place of all obedient subjects to God and their Prince, in the world to come, which I beseech God, the King of Kings, grant unto us for the obedience of his Son our Saviour Jesus Christ, unto whom with the Father, etc.   

The Fifth SERMON.  
Whereas after both Doctrine and examples of due obedience of subjects to their Princes. I declared lastly unto you, what an abominable sin against God and man Rebellion is, and what horrible plagues, punishments, and deaths, with death everlasting, finally, doth hang over the heads of all rebels, it shall not be either impertinent, or unprofitable now to declare, who they be, whom the devil, the first author and founder of rebellion, doth chiefly use, to the stirring up of subjects to rebel against their damnable suggestions, avoid all rebellion, and so escape the horrible Plagues, and dreadful death and damnation eternal, finally due to all Rebels.  
Though many causes of rebellion may be reckoned, and almost as many as there be vices in men and women, as hath been before noted, yet in this place I will only touch the principal and most usual causes, as specially ambition and ignorance; by ambition, I mean the unlawful and restless desire in men, to be of an higher estate than God hath given or appointed unto them: by ignorance, I mean no unskilfulness in Arts or Sciences, but the lack of the knowledge of God's blessed will declared in his holy Word, which teacheth both extremely to abhor all rebellion, as being the root of all mischief, and specially to delight in obedience, as the beginning and foundation of all goodness, as hath been also before specified. And as these are the two chief causes of rebellion, so are there specially two sorts of men in whom these vices do reign, by whom the devil, the author of all evil, doth chiefly stir up all disobedience and Rebellion.  
The restless ambitions, having once determined by one means or other to achieve to their intended purpose, when they cannot by lawful and peaceable means climb so high as they do desire, they attempt the same by force and violence, wherein when they cannot prevail against the ordinary authority, and power, of lawful Princes, and governor's; themselves alone, they do seek the aid and help of the ignorant multitude, abusing them to their wicked purpose wherefore seeing a few ambitious and malicious are the authors, and heads, and multitudes of ignorant men, are the ministers and furtherers of rebellion, the chief point of this Sermon shall be aswell to notify to the simple and ignorant men, who they be that have been, and be usual authors of rebellion, that they may know them, and also to admonish them to be ware of the subtle suggestions of such restless ambitious persons, and so to flee them. That rebellions (though attempted by a few ambitious) through lack of maintenance by any multitudes, may speedily, and easily, without any great labour, danger, or damage, be repressed and clearly extinguished.  
It is well known, as well by all histories, as by daily experience, that none have either more ambitiously aspired, above Emperors, Kings, and Princes: nor have more perniciously moved the ignorant people to rebellion against their Princes, then certain persons, which falsely challenge to themselves, to be only counted and called spiritual. I must therefore here yet once again briefly (good people) put you in remembrance, out of God's holy Word, how our Saviour Jesus Christ, and his holy Apostles, the heads and chief of all true Spiritual and Ecclesiastical men, behaved themselves towards the Princes, and Rulers of their time, though not the best governor's that ever were, that you be not ignorant whether they be the true Disciples, and followers of Christ and his Apostles, and so spirltuall men, that either by ambition do so highly aspire, or maliciously teach, or most perniciously do execute rebellion against their lawful Prince, being the worst of all carnal works and mischievous deeds.  
The holy Scriptures do teach most expressly, that our Saviour Christ himself, and his Apostles, Saint Paul, Saint Peter, with others, were unto the Magistrates, and higher powers, which ruled at their being upon the earth, both obedient themselves, and did also diligently and earnestly persuade all other Christians, to the like obedience unto their Princes and governor's, whereby it is evident, that men of the Clergy, and Ecclesiastical Ministers, as their successors, ought both themselves specially, and before others, to be obedient unto their Priuces, as also to exhort all others to the same. Our Saviour Christ likewise teaching by his Doctrine, that his Kingdom was not of this world did by his example in fleeing from those that would have made him King, confirm the same expressly; also forbidding his Apostles, and by them the whole Clergy, all princely dominion over people and Nations, and he and his holy Apostles likewise, namely Peter and Paul, did forbid unto all Ecclesiastical Minister's dominion over the Church of Christ. And indeed whiles the Ecclesiastical ministers continued in Christ's Church in that order that is in Christ's Word prescribed unto them; and in Christian Kingdoms, kept themselves obedient to their own Princes, as the holy Scriptures doth teach them: both was Christ's Church more clear from ambitions, emulations, and contentions, and the state of Christian kingdoms, less subject unto tumults and rebellions, but after that ambition and desire of Dominion entered once into Ecclesiastical Ministers, whose greatness after the doctrine and example of our Saviour should chiefly stand in humbling themselves, and that the Bishop of Rome, being by the order of God's Word, none other than the Bishop of that one See, and Diocese, and never yet well able to govern the same, did by intolerable ambition, challenge, not only to be the head of all the Church dispersed throughout the world, but also to be Lord of all the Kingdoms of the world, 
Qex decr. l. 3. tit. 16. c. unic. & l. ●. tit. 9 c. 5. ün glessa.  as is expressly set forth in his own Cannon Laws, most contrary to the doctrine and example of our Saviour Christ, whose Vicar, and of his Apostles namely Peter, whose successor he pretendeth to be▪ after his ambition entered, and this challenge once made by the Bishop of Rome, he became at once the spoiler and destroyer, both of the Church which is the Kingdom of our Saviour Christ, and of the whole Christian Empire, and all Christian Kingdoms, as an universal tyrant over all.  
And whereas before that challenge made, there was great, amity and love, amongst the Christians of all Countries, hereupon began emulation and much hatred, between the Bishop at Rome, and his Clergy, and friends on the one part, and the Grecian Clergy, and Christians of the East on the other part, for that they refused to acknowledge any such supreme authority of the Bishop of Rome over them: the Bishop of Rome for this cause amongst other, not only naming them, and taking them for Shismatickes, but also never ceasing opersecute them; and the Emperors who had their See and continuance in Greece, by stirring of the Subjects to rebellion against their Sovereign Lords; and by raising most deadly hatred, und cruel wars between them, and other Christian Princes. And when the Bishops of Rome had translated the title of the Emperor, and as much as in them did lie the Empire itself, from their Lord the Emperor of Greece, and of Rome also by right unto the Christian Princes of the West, they became in a short spare no better unto the West Emperors, than they were before to the Emperors of Greece: for the usual discharging of subjects from their oath of fidelity made unto the Emperors of the West, their Sovereign Lord, by the Bishops of Rome: the unnatural stirring up of the subjects unto rebellion against their Princes, yea of the son against the father, by the Bishop or Rome; the most cruel and bloody wars raised amongst Christian Princes of all Kingdoms; the horrible murders of infinite thousands of Christian men being slain by Christians: And which ensued thereupon the pitiful losses of so many godly Cities, Countries, Dominions, and Kingdoms, sometime possessed by Christians in Asia, Africa, Europe; the miserable fall of the Empire and Church of Greece, sometime the most flourishing part of Christiandome, into the hands of the Turks: The lamentable diminishing, decay, and ruin of Christian religion▪ the dreadful increase of Paganism, and power of the Infidels and miscroants, and all by the practice and procurement of the Bishop of Rome chiefly, as in the Histories and Chronicles written by the Bishop of Rome's own favourers and friends, is to be seen, and as well known unto all such as are acquainted with the said Histories. The ambituous intents and most subtle drifts of the Bishops of Rome in these their practices, appeared evidently by their bold attempts in spoiling and robbing the Emperors of their Towns, Cities, Dominions, and Kingdoms, in Italy, Lombardie, and Cisily, of ancient right belonging unto the Empire, and by joining of them unto their Bishopric of Rome, or else giving them unto strangers, to hold them of the Church and Bishop of Rome as in Capito, and as of the chief Lords thereof, in which tenure they hold the most part thereof, even at this day: by these ambitious, and indeed traitorous means, and spoiling of their Sovereign Lords, the Bishops of Rome, of Priests, and none other by right then the Bishops of one City and Diocese, are by false usurpation become great Lord, of many Dominions, mighty Princes, yea or Emperors rather; as claiming to have divers Princes and Kings, to be their vassals, liegemen, and subjects: as in the same Histories, written by their own Familiars and Courtiers is to be seen. And indeed since the time that the Bishops of Rome by ambition, treason, and usurpation, archieved and attained to this height, and greatness; they behaved themselves more like Princes, Kings and Emperors, in all things, than remained like Priests, Bishops, and Ecclesiastical, or (as they would be called) spiritual persons, in any one thing at all. For after this rate they have handled other Kings, and Princes of other Realms, throughout Christendom, as well as their Sovereign Lords, the Emperors, usually discharging their subjects of their oath of fidelity, and so stirring them up to Rebellion, against their natural Prince, whereof some examples shall in the last part hereof be notified unto you.  
Wherefore let all good subjects, knowing these the special instruments and ministers of the devil, to the stirring up of all rebellions, avoid and flee them, and the pestilent suggestions of such foreign usurpers, and their adherents, and embrace all obedience to God, and their natural Princes, and Sovereigns, that they may enjoy God's blessing, and their Prince's favour, all peace, quietness, and security in this World, and finally attain, through CHRIST our Saviour, life everlasting in the World to come: Which God the Father for the same our Saviour JESUS CHRIST his sake grant unto us all: to whom with the holy Ghost, be all honour, and glory World without end, Amen.   

The sixth SERMON.  
NOw whereas the injuries, oppressions, raveny, and tyranny of the Bishops of Rome, usurping as well against their natural Lords the Emperors, as against all other Christian Kings, and Kingdoms, and their continual stirring of subjects unto rebellions against their Sovereign Lords, whereof I have partly admonished you before, were intolerable: and it may seem more than marvel, that any subjects would after such sort hold with unnatural foreign usurpers against their own Sovereign Lords, and natural Country: It remaineth that I do declare the means whereby they compassed these matters, and so conclude this whole Treaty of due obedience, and against disobedience, and wilful Rebellion. You shall understand, that by ignorance of God's word, wherein they kept all men, specially the common people, they wrought, and brought to pass all these things, making them believe that all that they said, was true: all that they did was good, and godly and that to hold with them in all things, against Father, Mother, Prince, Country, and all men, was most meritorious. And indeed, what mischief will not blind ignorance lead simple men unto?  
By ignorance the Jewish Clergy induced the common people to ask the delivery of Barrabas the seditious murderer, and to sue for the cruel crucifying of our Saviour christ, for that he rebuked the ambition, superstition, and other vices of the High Priests, and Clergy. For as our Saviour CHRIST testified, that those who crucified him, witted not what they did: so doth the holy Apostle Saint Paul say, If they had known, if they had not been ignorant, they would never have crucified the Lord of glory: but they knew not what they did. Our Saviour CHRIST himself also foreshowed that it should come to pass by ignorance, that those who should persecute, and murder his true Apostles, and Disciples, should think they did God acceptable sacrifice, and good service: as it all o is verified even at this day.  
And in this ignorance have the Bishops of Rome kept the people of God, specially the common sort, by no means so much as by withdrawing of the word of God from them, and by keeping it under the veil of an unknown strange tongue. For, as it served the ambitious humour of the Bishops of Rome, to compel all Nations to use the natural language of the City of Rome where they were Bishops, which shown a certain acknowledging of subjection unto them: so yet served it much more their crafty purpose, thereby to keep all people so blind, that they not knowing what they prayed what they believed, what they were commanded by God, might take all their commandments for Gods. For as they would not suffer the holy Scriptures of Church-service to be used, or had in any other language than the Latin: so were very few, eyes of the most simple people, taught the Lords prayer, the articles of the faith, and the ten Commandments, otherwise then in Latin, which they understood not: by which universal ignorance, all men were ready to believe whatsoever they said, and to do whatsoever they commanded.  
For to imitate the Apostles phrase: If the Emperor's subjects had known out of God's word their duty to their Prince, they would not have suffered the Bishop of Rome to persuade them to forsake their Sovereign Lord the Emperor against their oath of fidelity, and to rebel against him: only for that he cast Images (unto the which Idolatry was committed) out of the Churches, which the Bishop of Rome bore them in band to be heresy. If they had known of God's word but as much as the ten Commandments, they should have found, that the Bishop of Rome was not only a Traitor to the Emperor his liege Lord, but to God also, and an horrible blasphemer of his Majesty, in calling his Holy word and Commandment heresy: and that which the Bishop of Rom● took for a just cause to rebel against his lawful Prince, they might have known to be a doubling and trebling of his most heinous wickedness, heaped with horrible impiety, and blasphemy.  
But lest the poor people should know too much, he would not let them have as much of God's word, as the ten Commandments wholly, and perfectly, withdrawing from them the second Commandment, that bewrayeth his impiety, by a subtle sacrilege. Had the Emporours' subjects like wise known, and been of any understanding in God's word, would they at other times have rebelled against their Sovereign Lord, and by their rebellion have helped to depose him, only for that the Bishop of Rome did bear them in hand, that it was simony, and heresy too, for the Emperor to give any Ecclesiastical dignities, or promotions to his learned Chaplains, or other of his learned Clergy, which all Christian Emperors before him had done without any controlment? would they. I say for that the Bishop of Rome bore them so in hand, have rebelled by the space of more than forty years together against him with so much shedding of Christian blood, and murder of so many thousands of Christians, and finally, have deposed their Sovereign Lord, had they known, and had in God's word any understanding at all? Specially had they known that they did all this to pluck from their Sovereign Lord, and his Successors for ever their ancient right of the Empire, to give it unto the Romish Clergy, and to the Bishop of Rome, that he might for the confirmation of one Archbishop, and for the Romish rag, which he called Paul, scarce worth twelve pence, receive many thousand crowns of gold, and of other Bishops likewise, great sums of money for their Bulls, which is simony indeed? Would I say, Christian men, and subjects by rebellion have spent so much Christian blood and have deposed their natural, most noble, and most valiant Prince, to bring the matter finally to this pass, had they known what they did, or had any understanding in God's word at all? And as these ambitious usurpers, the Bishops of Rome have overflowed all Italy, and Germany, with streams of Christian blood, shed by the rebellions of ignorant subjects against their natural Lords, and Emperors, whom they have stirred thereunto by such false pretences; so is there no Country in Christendom, which by their like means, and false pretences, hath not been over sprinkled with the blood of subjects by rebellion against their natural Sovereigns, stirred by the same Bishops of Rome.  
And to use one example of our own Country; The Bishop 
King john.  of Rome did pick a quarrel with King john of England, about the election of Steven Langton to the Bishopric of Canterbury, wherein the King had ancient right, being used by his progenitors, all Christian Kings of England before him, the Bishops of Rome having no right, but had begun then to usurp upon the Kings of England, and all other Christian Kings, as they had before done against their Sovereign Lords the Emperors: proceeding even by the same ways, and means, and likewise cursing King john, and discharging his subjects of their oath of fidelity unto their Sovereign Lord. Now had Englishmen at that time known their duty to their Prince set forth in God's word, would a great many of Nobles, and other Englishmen natural subjects, for this foreign, 
Innocentius 2.  and unnatural usurper, his vain curse of the King, and for his feigned discharging of them of their oath and fidelity, to their natural Lord, upon so slender, or no ground at all, have rebelled against their Sovereign Lord the King? Would English subjects have taken part against the King of England, and against Englishmen with the French King, and Frenchmen, being incensed against this Realm, by the Bishop of Rome? Would they have sent for, 
Philip the French King, Lew is Dolphin of France.  and received the Dolphin of France with a great Army of Frenchmen into the Realm of England? Would they have sworn fidelity to the Dolphin of France, breaking their oath of fidelity to their natural Lord the King of England, and have stood under the Dolphin's banner displayed against the King of England? Would they have expelled their Sovereign Lord the King of England out of London, the chief City of England, and out of the greatest part of England, upon the Southside of Trent, even unto Lincoln, and out of Lincoln itself also, and have delivered the possession thereof unto the Dolphin of France, whereof he kept the possession a great while? Would they being Englishmen, have procured so great shedding of English blood, and other infinite mischiefs, and miseries unto England their natural Country, as did follow those cruel wars, and traitorous rebellion, the fruits of the Bishop of Rome's blessings? Would they have driven their natural Sovereign Lord the King of England to such extremity, that he was enforced to submit himself unto that foreign false usurper, the Bishop of Rome, who compelled him to surrender up the Crown of England into the hands of his Legate, who in token of possession kept it in his hands divers days, and then delivered livered it again to King john, upon that condition that the King, and his Successors, Kings of England, should hold the Crown, and Kingdom of England, of the Bishop of Rome and his Successors, as the Vassals of the said Bishops of Rome for ever: in token whereof, the Kings of England should pay a yearly tribute to the said Bishop of Rome as his Vassals, and Liege-men? Would Englishmen have brought their Sovereign Lord, and natural Country into this thraldom, and subjection to a false foreign usurper, had they known, and had they any understanding in God's word at all? Out of the which most lamentable case, and miserable tyranny, raveny, and spoil of the most greedy Romish Wolves ensuing hereupon, the Kings, and Realm of England could not rid themselves by the space of many years after: the Bishop of Rome by his Ministers continually, not only spoiling the Realm, and Kings of England of infinite treasure, but also with the same money hiring, and maintaining foreign enemies against the Realm, and Kings of England, to keep them in such his subjection, that they should not refuse to pay whatsoever those unsatiable Wolves did greedily gape for, and suffer whatsoever those most cruel Tyrants would lay upon them. Would Englishmen have suffered this? Would they by rebellion have caused this, trow you, and all for the Bishop of Rome's causeless curse, had they in those days known, and understood, that God doth curse the blessings, and bless the curse of such wicked usurping Bishops, and Tyrants: as it appeareth afterward in King Henry the eighth his days, and King Edward the sixth, and in our gracious Sovereign's days that now is, where neither the Pope's curses, nor Gods manifold blessings are wanting. But in King john's time, the Bishop of Rome understanding the brute blindness, ignorance of God's word, superstition of Englishmen, and how much they were inclined to worship the babylonical beast of Rome, and to fear all his threaten, and causeless curses, he abused them thus, and by their rebellion brought this noble Realm, and Kings of England under his most cruel tyranny, and to be a spoil of his most vile and unsatiable covetousness, and raveny, for a long, and a great deal too long a time. And to join unto the reports of Histories, matters of latter memory, Can the Bishop of Rome have raised the late rebellions in the North, and West Countries in the times of King Henry, and Edward, our gracious Sovereigns in their time, but by abusing of the ignorant people? Or is it not most evident that the Bishop of Rome hath of late attempted by his Irish Patriarches, and Bishops sent from Rome with his Bulls, (whereof some were apprehended) to break down the bars, and hedges of the public peace in Ireland; only upon confidence, easily to abuse the ignorance of the wild Irishmen? Or who seethe not, that upon like confidence, yet more lately he hath likewise procured the breach of the public peace in England, (with the long, and blessed continuance whereof he is sore grieved) by the ministry of his disguised Chaplains, creeping in Lay men's apparel into their houses, and whispering in the ears of certain Northern borderers, being then most ignorant of their duty to God, and to their Prince, of all people of the Realm, whom therefore as most meet, and ready to execute his intended purpose, he hath by the said ignorant Masspriests, as blind guides, leading the blind, brought those silly blind subjects into the deep ditch of horrible rebellion, damnable to themselves, and very dangerous to the state of the Realm, had not God of his mercy miraculously calmed that raging tempest, not only without any shipwreck of the Commonwealth, but almost without any shedding of Christian, and English blood at all.  
And it is yet much more to be lamented, that not only common people, but some other youthful, or unskilful Princes also, suffer themselves to be abused by the Bishop of Rome, his Cardinals, and Bishops, to oppressing of Christian men their faithful subjects, either themselves, or else by procuring the force, and strength of Christian men, to be conveyed out of one Country, to oppress true Christians in another Country, and by these means open an entry unto Moors, and Infidels, into the possession of Christian Realms and Countries: other Christian Princes in the mean time, by the Bishop of Rome's procuring also, being so occupied in civil wars, or troubled with rebellions, that they have neither leisure nor ability to confer their common forces, to the defence of their fellow Christians, against such invasions of the common enemies of Christendom, the Infidels, and miscreants, Would to God we might only read, and hear out of the histories of old, and not also see and feel these new and present oppressions of Christians, rebellions of subjects, effusion of Christian blood, destruction of Christian men, decay, and ruin of Christendom, increase of paganism, most lamentable, & pitiful to behold, being procured in these our days, as well as in times past, by the Bishop of Rome, & his Ministers, abusing the ignorance of God's Word, yet remaining in some Christian Princes, and people?  
By which sorrow and bitter fruits of ignorance, all men ought to be moved to give care and credit unto God's Word, showing as most truly, so most plainly, how great a mischief ignorance is; and again, how great, and how good a gift of God, knowledge in God's Word is. And to begin with the Romish Clergy, who though they do brag now, as did sometimes the Jewish Clergy, that they cannot lack knowledge: yet doth God by his holy Prophets both charge them with ignorance, and threaten them also for that they have repelled the knowledge of God's word and law, from themselves, and from his people, that he will repel them, that they shall be no more his Priests. God likewise chargerh Princes as well shall be no more his Priests. God likewise chargeth Princes aswell as Priests, that they should endeavour themselves to get understanding and knowledge in his Word, threatening his heavy wrath and destruction to them; if they fail thereof. And the wise man saith to all men universally, Princes, Priests, and people: where is no knowledge, there is no good, nor health to the soul; and that all men be vain, in whom is not the knowledge of God, and his holy Word: that they who walk in darkness, wots not whither they go, and that the people that will not learn, shall fall into great mischiefs, as did the people of Israel, who for their ignorance in God's Word, were first led into captivity; and when by ignorance afterward they would not know the time of their visitation, but crucified Christ our Saviour, persecuted his holy Apostles, and were so ignorant and blind, that when they did most wickedly and cruelly, they thought they did God good and acceptable Service, (as do many by ignorance think even at this day:) finally, through their ignorance and blindness, their Country, Towns, Cities, jerusalem itself, and the Temple of God, were all most horribly destroyed, the chiefest part of their people slain, and the rest led into most miserable captivity; for he that made them had no pity upon them, neither would spare them, and all for their ignorance.  
And the holy Scriptures do teach, that the people that will not see with their eyes, nor hear with their ears, to learn and to understand with their hearts, cannot be coverted and saved. And the wicked themselves, being damned in hell, shall confess ignorance in God's Word, to have brought them thereto, saying, we have erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of understanding hath not risen unto us; we have wearied ourselves in the way of wickedness and perdition, and have walked cumbrous and crooked ways; but the way of the Lord have we not known.  
And as well our Saviour himself, as his Apostle Saint Paul, doth teach, that the ignorance of God's Word cometh of the devil, is the cause of all error, and misjudging, (as falleth out with ignorant subjects, who can rather espy a little moat in the eye of the Prince, or a counsellor, than a great beam in their own) and universally it is the cause of all evil, and finally of eternal damnation; God's judgement being severe towards those, who when the light of Christ's Gospel is come into the world, do delight more in darkness of ignorance, then in the light of knowledge in God's Word. For all are commanded to read, or hear, to search, and study the holy Scriptures, and are promised understanding to be given them from God, if they so do: all are charged not to believe any dead man, nor if an Angel should speak from heaven, much least if the Pope do speak from Rome, against, or contrary to the Word of God, from the which we may not decline, neither to the right hand, nor to the left.  
In God's Word, Princes must learn how to obey God, and to govern men: in God's Word, subjects must learn obedience both to God and their Princes; old men, and young, rich and poor, all men and women, all States, sexes, and ages, are taught their several duties in the Word of God. For the Word of God is bright, giving light unto all men's eyes, the shining lamp, directing all men's paths and steps: let us therefore a wake from the sleep and darkness of ignorance, and openour eyes that we may see the light: let us rise from the works of darkness, that we may escape eternal darkness, the due reward thereof; and let us walk in the light of God's Word, whilst we have light, as becometh the children of light, so directing the steps of our lives, in that way which leadeth to light, and life everlasting, that we may finally obtain and enjoy the same which God the Father of lights, who dwelleth in the light incomprehensible and inaccessible, grant unto us, through the light of the world, our Saviour Jesus Christ, unto whom with the holy Ghost, one most glorious God, be all honour, praise, and thanksgiving, for ever and ever. Amen.    

The Prayer.  
O Most mighty God, the Lord of Hosts, the governor of all creatures, the only giver of all victories, who alone art able to strengthen the weak against the mighty, and to vanquish infinite multitudes of thine enemies, with the countenance of a few of thy servants calling upon thy Name, and trusting in thee: defend, O Lord, thy servant, and our governor under thee, our King Charles, and all thy people committed to his charge. O Lord withstand the cruelty of all those which be common enemies, as well to the truth of thy eternal Word, as to their own Natural Prince, and Country, and manifestly to this Crown and Realm of England, which thou hast of thy divine Providence assigned, in these our days to the government of thy servant our Sovereign and gracious King. O most merciful Father (if it be thy holy will) make soft and tender the stony hearts of all those that do exalt themselves against thy truth; and seek either to trouble the quiet of this Realm of England, or to oppress the crown of the same, and convert them to the knowledge of thy Son the only Saviour of the world, Jesus Christ, that we, and they, may jointly glorify thy mercies. Lighten (we beseech thee) their ignorant hearts, to embrace the truth of thy Word, or else so abate their cruelty (O most mighty Lord) that this our Christian Realm, with others that confess thy holy Gospel, may obtain by thine aid and strength, surety from all enemies, without shedding of Christian blood, whereby all they which be oppressed with their tyranny, may be relieved, and they which be in fear of their cruelty, may be comforted; and finally, that all Christian Realms, and specially this Realm of England, may by thy defence and protection, continue in the truth of the Gospel: and enjoy perfect peace, quietness, and security: and that we for these thy mercies, jointly altogether with one consonant heart and voice may thankfully render to thee all Laud and praise, that we knit in one godly concord, and unity amongst ourselves, may continually magnify thy glorious Name, who with thy Son our Saviour jesus Christ, and the holy Ghost, art one eternal, Almighty and most merciful God: to whom be all Laud and praise: world without end. Amen.  
FINIS.