THE DOCTRINE OF THE CHURCH OF ENGLAND, Eſtabliſhed by PARLIAMENT againſt Diſobedience and wilfull Rebellion.
Publiſhed by G. I. for ſatisfaction to his Pariſhioners of WATTON in the County of Hartford.
Printed for William Sheares at the ſigne of the Bible in Coven. Garden, 1642.
BE loved in the bloud of JESUS: for preaching obedience to God and the King: I am, and have beene more then a mouth a priſoner, and cannot get my liberty, unleſſe I would promiſe to forbeare preaching to you, as I have done, and yet I have promiſed to preach nothing to you, but what I ſhall prove plainely 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 ſeale my doctrine. with my deareſt bloud ▪ if God ſhall call ſo great a ſinner to ſo great an honour. Neither Living, nor Liberty, nor Life is precious to mee, when I ſhould ſacrifice them all to the glory of my great good God, the ſervice of my gracious Soveraigne, and the diſcharge of a good conſcience towards my ſelfe 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 mee to Hell, if I impriſon his truths, Feare God, Honour the King, is both Law and Goſpell; and my prayer is, that you all may live and dye good Chriſtians, and good Subjects: and as the Church prayed for Saint Peter in priſon, ſo doe you for
AS GOD the Creatour 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 chiefe creature upon the earth, ſhould live under the obedience of his Creatour and Lord. And for that cauſe, God, aſſoone as hee had created man, give unto him a certaine Precept, and Law, which hee (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 hee did tranſgreſſe, and breake the ſaid Law and Commandement. And as God would have man to be his obedient ſubject; ſo did hee 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 beene no poverty, no diſeaſes, no ſickneſſe, no death, nor other miſeries, where with mankind is now infinitely, and moſt miſerably, afflicted and oppreſſed: ſo here appeareth the originall Kingdome 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 withall,2 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 Kingdome, 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 principall vertue of all vertues, and indeed the very Root of all vertues, and the cauſe of all felicity. But as all felicity and bleſſedneſse, ſhould have continued with the continuance of obedience, ſo with the breach of obedience and breaking in of rebellion, all vices and miſeries did withall breake in, and over-whelme the World. The firſt Authour of which rebellion, the Roote of all vices, and Mother of all miſcheifes was Lucifer: Firſt, Gods moſt excellent creature, and moſt bounden ſubject, who by rebelling againſt the Majeſty of God, of the Brighteſt, and moſt glorious Angell, is become the blackeſt and moſt foule fiend, and Devill: and from the height of Heaven, is fallen into the pit and bottome of Hell.
Here you may ſee the firſt authour and founder of rebellion, and the reward thereof. Here you may ſee the grand Captaine and Father of rebels, who perſwading the following of his rebellion againſt God their Creatour, & 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 goodneſse, into this wretched earth and vale of miſery: procured unto them ſorrowes of minds, miſcheifes; ſicknes, diſeaſes, death of their bodies, and which is farre more horrible, then all worldly and bodily miſchiefes; hee had wrought thereby their eternall and everlaſting death and damnation; had not God by the obedience of his Sonne IESUS 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 doe beare record in ſundry places.
Thus doe you ſee, that neither Heaven nor Paradiſe could ſuffer any rebellion in them; neither bee places for any Rebels to remaine in. Thus became rebellion as you ſee both the firſt, and the greateſt, and the very roote of all other ſinnes, and the firſt and principall cauſe both of all worldly and bodily miſeries,3 ſorrowes, diſeaſes, ſickneſses, and deaths. And which is infinitely worſe then all theſe, as is ſaid, the very cauſe of death and damnation eternall alſo. After this breach of obedience to God, and rebellion againſt his Majeſty, all miſcheifes and miſeries breaking in therewith, and overſlowing the World; leaſt all things ſhould come to confuſion and utter ruine. God forthwith by lawes given to mankind, repayred againe the rule, and order of obedience; thus by rebellion overthrowne, and beſides the obedience due to his Majeſty, hee not onely ordained, that in Families and Houſehoulds, the Wife ſhould bee obedient to her Huſband, the Children unto their Parents, the Servants unto their Maſters: but alſo when mankind inceaſed and ſpread it ſelfe more largely over the World, hee by his holy word did conſtitute and ordaine in Citties and Countries ſeverall and ſpeciall Governours and Rulers, unto whom the reſidue of his people ſhould be obedient.
As in reading of holy Scriptures, wee 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 evill as the good, doe raigne by Gods ordinance, and that Subjects are bounden to obey them: that God doth give Princes wiſedome, 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 Lyon, and the very meſſenger of death: and that the ſubject that provoketh him to diſpleaſure, ſinneth againſt his owne ſoule: with many other things concerning both the authority of Princes, and the duty of Subjects; but here let us rehearſe two eſpeciall places out of the new Teſtament, which may ſtand in ſtead of all other. The firſt out of Saint Pauls Epiſtle to the Romans, and the 13. Chapter,Rom. 13. where hee writeth thus unto all Subjects; Let every ſoule bee ſubject unto the higher powers, for, there is no power but of God, and the powers that bee 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 bee feared for good workes but for evill. Wilt thou then bee without feare of the power? Doe well, ſo ſhalt thou have praiſe of the ſame: for hee is the Miniſter of God for thy wealth: but if thou doe evill, feare: for hee beareth not the ſword for nought, for hee is the Miniſter of4 God, to take vengeance upon him that doth evill: Wherefore yet muſt bee ſubject, not becauſe of wrath onely, but alſo for conſcience ſake; for, for this cauſe yee 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: Cuſtome to whom cuſtome is due, feare to whom feare belongeth, honour to whom yee owe honour. Thus farre are Saint Pauls words. The ſecond place is in Saint Peters Epiſtle and the ſecond Chapter, whoſe words are theſe: Submit your ſelves unto all manner of ordinances of man for the Lords ſake, whether it bee unto the King, as unto the cheife head, either unto the ruler, as unto them that are ſent of him, for the puniſhment of evill doers, but for the cheriſhing of them that doe well. For ſo is the will of God, that with well doing yee may ſtop the mouths of ignorant and fooliſh men: as free, and not as having the liberty for a cloake of maliciouſneſſe; but even as the ſervants of God. Honour all men, love brotherly fellowſhip, feare God, honour the King. Servants obey your Maſters with feare; not onely if they bee good and courteous, but alſo though they bee froward: Thus farre out of Saint Peter.
By theſe two places of holy Scripture, it is moſt evident, that Kings, Queenes, and other Princes, (for hee ſpeaketh of authority, and power, bee it in men or women) are ordained of God, and to bee honoured, and obeyed of their ſubjects: that ſuch ſubjects as are diſobedient or rebellious againſt their Princes, diſobey God, and procure their owne damnation. That the Government of Princes, is a great bleſſing of God, given for the Common-wealth, 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 feare, and for the puniſhment of the evill and wicked. Finally, that if ſervants ought to obey their Maſters, not onely being gentle, but ſuch as bee froward: as well and much more, ought ſubjects to bee obedient, not onely 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 mortall men and women, climbing up of their owne accord to Dominion, that there bee Kings, Queenes, Princes, and other Governours over men being their ſubjects: but all Kings, Queenes, and other Governours, are eſpecially appointed by the ordinance of God:5 And as God himſelfe being of an infinite Maieſty, Power,Pſal. 1.6.16. and 45 ▪ 6. &c. and 47.2. and Wiſedome, ruleth and governeth all things in Heaven and Earth, as the univerſall Monarch, and onely King and Emperour over all, as being onely able to take and beare charge of all;Eccleſ. 17. ſo hath hee conſtituted, ordained, and ſet earthly Princes, over particular Kingdomes, and Dominions in earth; both for the avoyding of all confuſion, which elſe would bee in the World, if it ſhould bee without Governours; and for the great quiet and benefite of earthly men their ſubiects, and alſo that the Princes themſelves in authority, power, wiſedome, providence, and righteouſneſſe, in government of people and Countries committed to their charge, ſhould reſemble his heavenly governance, as the Maieſty of heavenly things may be the baſeneſſe of earthly things bee ſhadowed and reſembled; and for that ſimilitude that is betweene the heavenly Monarchy,Note: PLACE = "marg" Matth. 18.23. and 22.12. and earthly Kingdomes well governed; our Saviour CHRIST in ſundry parables, ſaith, that the Kingdome of Heaven is reſembled unto a man, a King:Pſal. 10.16. and 45. and 47.2. &c. and as the name of a King is very often given and attributed unto God in the holy Scriptures: ſo doth God himſelfe ſometime vouchſafe to communicate his name with earthly Princes, terming them Gods,Matth. 22.13 and 25.34. doubleſſe 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 neerer and neerer that an earthly Prince doth come in his regiment, the greater bleſſing of Gods mercy is hee unto that Countrey and people, over whom hee raigneth; And the further and further that an earthly Prince doth ſwarve from the example of heavenly government, the greater plague is hee of Gods wrath and puniſhment, by Gods iuſtice unto that Countrey and people, over whom God for their ſinnes have placed ſuch a Prince and Governour. For it is indeed evident, both by Scriptures and by dayly experience, that the maintenance of all vertue and Godlineſse, and conſequently of the wealth and proſperity of a Kingdome, 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 ſubiects; and on the contrary part, the overthrow of all vertue and godlineſse, and conſequently the decay and utter ruine of a Realme and people, doth grow and come more by an undiſcreet and evill Governour, then by many thouſands of other men being ſubiects. Thus ſaith the6 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. Againe, a wiſe and righteous King maketh his Realme, and people wealthy: And a good, mercifull, and gracious Prince is a ſhadow in heat, as a defence in ſtormes, as deaw, as ſweet ſhowers, as freſh water ſprings in great drought.
Againe, the Scriptures, of undiſcreet, and evill Princes, ſpeake thus,Eccleſ. 10.16. Woe bee to thee (O thou Land,) whoſe King is but a Child, and whoſe Princes are early at their Bankquets. Againe, when the wicked doe raigne, then men goe to ruine. And againe,Prov. 28. and 29. a fooliſh Prince deſtroyeth the people, and a covetous King undoeth his Subjects. Thus ſpeake the Scriptures; and thus experience teſtiſieth of good and evill Princes.
What ſhall Subiects doe then? ſhall they obey valiant, ſtout, wiſe, and good Princes, and condemne, diſobey and rebell againſt Children, being their Princes, or againſt undiſcreet, and evill Governours? God forbid; For firſt, what a perilous thing were it to commit unto Subiects, the Judgement, which Prince is wiſe, and godly, and his government good, and which is otherwiſe; as though the foote muſt iudge of the head: and enterprize very haynous, and muſt needs breed rebellion. For who elſe bee they that are moſt enclined to rebellion, but ſuch haughty Spirits? from whom ſpringeth ſuch foule ruine of Realmes? Is not rebellion the greateſt of all miſcheifes? And who are moſt ready to the greateſt miſcheifes, but the worſt men? rebels therefore, the worſt of all Subiects, are moſt ready to rebellion: as being the worſt of all vices and furtheſt from the duty of a good Subiect: as on the contrary part, the beſt Subiects are moſt firme and conſtant in obedience, as in the ſpeciall and peculiar vertue of good Subiects: what an unworthy matter were in then to make the naughtieſt Subiects, and moſt enclining to rebellion, and all evill. Judges over their Princes, over their Government, and over their Conunſellours, to determine which of them bee good or tollerable, and which bee evill, and ſo intollerable, that they muſt needs bee removed by rebels; being ever ready as the naughrieſt Subiects, ſooneſt to7 rebell againſt the beſt Princes: eſpecially, if they bee young in age, women in ſex, or gentle and courteous in government; as truſting by their wicked boldneſſe, eaſily to overthrow their weakeneſſe, and gentleneſse, or at leaſt, ſo to feare the minds of ſuch Princes that they may have impunity of their miſcheivous doings.
But whereas indeed a Rebell is worſe then the worſt Prince, and rebellion worſe than the worſt government of the worſt Prince that hitherto hath beene: both Rebels are unmeete Miniſters, and rebellion an unfit and unwholeſome medicine to reforme any ſmall lacks in a Prince, or to cure any little greifes in government, ſuch lewd remedies being farre worſe then any other maladies and diſorders that can bee in the body of a Common-wealth. But whatſoever the Prince bee, or his government, it is evident that for the moſt part thoſe Princes, whom ſome Subjects, doe thinke to bee very godly, and under whoſe government they rejoyce to live: ſome other Subjects doe take the ſame to bee evill, and ungodly, and doe wiſh for a change. If therefore all Subjects that miſlike of their Prince, ſhould rebell, no Realme ſhould ever bee without rebellion. It were more meet that Rebels ſhould heare 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 evill an affection, ſhould give place to them that bee of ſound Judgement, and that the worſt ſhould give place to the better. And ſo might the Realmes continue in long obedience, peace, and quietneſſe. But what if the Prince bee undiſcreet and evill indeed, and it bee alſo evident to all mens eyes that hee is ſo? I aske againe, What if it bee long of the wickedneſſe of the Subjects that the Prince is undiſcreet or evill? ſhall the Subjects both by their wickedneſſe provoke God for their deſerved puniſhment, to give them an undiſcreet or evill Prince, and alſo rebell againſt him, and withall againſt God, who for the puniſhment of their ſinnes did give them ſuch a Prince? will you heare the Scriptures concerning this point? God,Iob 34. 10. Hoſea. 13. (ſaith the holy Scriptures) maketh a wicked man to raigne for the ſinnes of the people. Againe, God giveth a Prince in his anger, meaning an evill one, and taketh away a Prince in his diſpleaſure; meaning eſpecially, when hee taketh away a8 good Prince for the ſinnes of the people: as in our memory, hee tooke away our good Ioſiah, King Edward in his young and good yeares for our wickedneſse. And contrary, the Scriptures doe teach, that God giveth wiſedome unto Princes, and maketh a wiſe and a good King to raigne over that people whom hee loveth,2 Sam. 2.9. and who loveth him. And againe, if the people obey God, both they and their King ſhall proſper and bee 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 evill Princes as good, and for what cauſe hee doth both. If wee therefore will have a good Prince, either to bee given us, or to continue: Now wee have ſuch a one, let us by our obedience to God, and to our Prince move God thereunto: if wee will have an evill Prince, (when God ſhall ſend ſuch a one) taken away, and a good in his place, let us take away our wickedneſse, which provoketh God to place ſuch a one over us; and God will either diſplace him, or of an evill Prince make him a good Prince: ſo that wee will firſt change our evill into good. Prov. 21.For will you heare the Scriptures? The heart of the Prince is in Gods hand, which way ſo ever it pleaſeth him, hee turneth it. Thus ſaith the Scriptures. Wherefore let us turne from our ſinnes unto the Lord with our hearts, and hee will turne the heart of the Prince to quiet and wealth; elſe for ſubiects to deſerve to have an evill Prince, through their ſinnes, and then to rebell againſt him, were a double and a treble evill, 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 wee deſerve. And whether the Prince bee good or evill, let us according to the counſell of the holy Scriptures pray for the Prince, for his continuance and increaſe in goodneſse, if hee bee good; and for his amendment if hee bee evill.
Well, you heare 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 thankes bee had for all men, for Kings, and all that are in authority, that we may live a quiet and peaceable life withall Godlineſse: for that is good and acceptable in the ſight of God our Saviour, &c. This is Saint Pauls counſell. And who, I pray you, was the Prince over the moſt part of the Chriſtians, when Gods holy Spirit by Saint Pauls penne gave them this leſson? for ſooth, Caligula9 Claudius, or Nero: who were not onely no Chriſtians, but Pagans; and alſo either fooliſh Rulers, or moſt cruell Tyrants. Will you yet heare the word of God to the Jewes, when they were priſoners under Nabuchodonoſor, King of Babylon, after hee had ſlaine their King, Nobles, Parents, Children and Kinsfolkes, burned their Countrey, Cities, yea Hieruſalem it ſelfe, and the holy Temple, and had carried the reſidue remaining alive captives with him unto Babylon? Will you heare yet what the Prophet Baruch ſaith unto Gods 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 Sonne, that their dayes may bee as the dayes of Heaven upon the Earth, that God alſo may give us ſtrength and lighten our eyes, that wee may live under the defence of Nabuchodonoſor King of Babylon, and under the protection of Balthaſar his Sonne, that wee may long doe them ſervice, and find favour in their ſight. Pray for us alſo unto the Lord our God, for wee have ſinned againſt the Lord our God.
Thus farre 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 cruell Oppreſſour of them, and had beene a Murtherer of many thouſands of their Nation, and a Deſtroyer of their Countrey, with a confeſſion that their ſinnes had deſerved ſuch a Prince to raigne over them. And ſhall the old Chriſtians by Saint Pauls exhortation, pray for Caligula, Claudius, or Nero? Shall the Jewes pray for Nabuchodonoſor? theſe Emperours, and Kings being ſtrangers to them, being Pagans, and Infidels, being Murtherers, Tyrants, and cruell Oppreſſours of them, and Deſtroyers of their Countrey, Countrey-men, and Kinſmen, the Burners of their Villages, Townes, Cities, and Temples? And ſhall not wee pray for the long, proſperous, and godly raigne, of our naturall Prince? No ſtranger (which is obſerved as a great bleſſing in the Scriptures) of our Chriſtian, our moſt gracious Soveraigne, no Heathen, nor Pagan Prince? Shall wee not pray for the health of our moſt mercifull, moſt loving Soveraigne, the Preſerver of us, and our Countrey, in ſo long peace, quietneſſe, and ſecurity, no cruell perſon, no tyrant, no ſpoyler of our goods, no ſheeder of blouds, no burner and deſtroyer of our Townes, Cities, and Countries, as were thoſe,10 for whom yet, as yee have heard, Chriſtians being their ſubjects ought to pray? Let us not commit ſo great ingratitude againſt God, and our Soveraigne, as not continually to thanke God for his Government, and for his great, and continuall benefits and bleſſings powred upon us by ſuch government. Let us not commit ſo great a ſinne againſt God, againſt our ſelves, againſt our Countrey, as not to pray continually unto God for the long continuance of ſo gracious a Ruler unto us, and our Countrey. Elſe ſhall wee bee unworthy any longer to enjoy thoſe benefits and bleſſings of God, which hitherto we have had by him, ſhall bee moſt worthy to fall into all thoſe miſchiefes, and miſeries, which wee, and our Countrey have by Gods grace through his government hitherto eſcaped.
What ſhall wee ſay of thoſe Subjects? may wee call them by the name of ſubjects? who neither bee thankefull, nor make any prayer to God for ſo gratious a Soveraigne: but alſo themſelves take armour wickedly, aſſemble companies, and bands of Rebels, to breake the publique peace ſo long continued, and to make not warre, but rebellion, to endanger the perſon of ſuch a gracious Soveraigne, to hazard the eſtate of their Countrey, (for whoſe defence they ſhould bee ready to ſpend their lives) and being Engliſh-men, to robbe, ſpoyle, deſtroy, and burne in England Engliſh-men, to kill and murther their owne Neighbours, and kinsfolkes, their owne Countrey-men, to doe all evill, and miſcheife, yea, and more too then forraigne enemies would, or could doe? What ſhall wee ſay of theſe men, who uſe themſelves thus rebelliouſly againſt their gracious Soveraigne? who if God for their wickedneſſe had given them an heathen Tyrant to raigne over them, were by Gods word bound to obey him, and to pray for him? What may bee ſpoken of them? ſo farre doth their unkindneſſe, unnaturalneſſe, wickedneſſe, miſchievouſneſſe in their doings, paſſe, and excell, any thing, and all things that can bee expreſſed, and uttered by words. Onely let us wiſh unto all ſuch moſt ſpeedy repentance, and with ſo greivous ſorrow of heart, as ſuch ſo horrible ſinnes againſt the Majeſty of God doe require, who in moſt extreame unthankfulneſſe doe riſe, not onely againſt their gracious Prince, againſt their naturall Countrey, but againſt all their Country-men, Women, & Children, againſt themſelves, their Wives, Children, and Kinsfolkes, and by ſo wicked11 an example againſt all Chriſtendome, 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 miſcheifes attempted, and wrought by them. And unto us, and all other ſubjects, God of his mercy grant, that wee may bee moſt unlike to all ſuch, and moſt like to good, loving, naturall, and obedient ſubjects: nay, that wee may bee ſuch indeed: not onely ſhewing all obedience our ſelves, but as many of us as bee able, to the utmoſt of our power, ability, and underſtanding, to ſtay and repreſſe, all Rebels, and rebellions againſt God, our gracious Prince, and naturall Countrey, at every occaſion that is offered unto us. And that which wee all are able to doe, unleſſe wee doe it, wee ſhall bee moſt wicked, and moſt worthy to feele in the end ſuch extreame plagus, as God hath ever powred upon Rebels.
Let us make continuall prayers unto Almighty God, even from the bottome of our hearts, that hee will give his grace, power, and ſtrength unto our gracious King Charles to vanquiſh, and ſubdue all, as well Rebels at home as forraigne enemies, that all domeſticall rebellions being ſuppreſſed, and pacified, and all outward invaſions repulſed and abandoned, wee may not onely bee ſure, and long continue in all obedience to our gracious Soveraigne, and in that peaceable, and quiet life which hitherto wee have led under his Majeſty, with all ſecurity, but alſo that both our gracious King Charles, and wee his ſubjects, may all together in all obedience unto God, the King of Kings, and unto his holy Lawes, load our lives ſo in this World, in all vertue, and godlineſſe, that in the World to come, wee may enjoy his everlaſting Kingdome: which I beſeech God to grant, as well to our gracious Soveraigne, as unto us all, for his Sonne our Saviour IESUS CHRIST ſake: to whom with the Father, and the Holy Ghoſt, one God, and King immortall, bee all glory, prayſe, and thankes giving, World without end, Amen.
AS in the firſt Sermon of this Treaty of obedience of ſubjects to their Princes, and againſt diſobedience, and rebellion, I have alleadged divers ſentences out of the holy Scriptures for proofe: ſo ſhall it bee good for the better declaration, and confirmation of the ſaid wholeſome doctrine, to alledge one example or two out of the holy Scriptures of the obedience of ſubjects, not onely unto their good, and gracious Governours, but alſo to their evill and unkind Princes. As King Saul was not of the beſt, but rather of the worſt ſort of Princes, as being out of Gods favour for his diſobedience againſt God, in ſparing (in a wrong pitty) the King Agag, whom Almighty God commanded to be ſlaine, according to the Iuſtice of God againſt his ſworne 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 ſinnefull humanity (ſaith holy Chryſoſtome) is more cruell before God, then any murther or ſhedding of bloud when it is commanded of God. But yet how evill ſoever Saul the King was, and out of Gods 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 Countrey, in the warres, the moſt obedient, and loving in peace, and alwayes moſt true, and faithfull to his Soveraigne, and Lord, and fartheſt off from all manner of rebellion. For which his moſt painefull, true, and faithfull ſervice, King Saul yet rewarded him not onely with great unkindneſſe, but alſo ſought his deſtruction and death, by all meanes poſſible: ſo that David was faine to ſave his life, not by rebellion, nor any reſiſtance, but by ſlight, and hiding himſelfe from the Kings ſight. Which notwithſtanding when King Saul upon a time came alone into the Cave where David was, ſo that David might eaſily have ſlaine him, yet would he neither hurt him himſelfe, neither ſuffer any of his men to lay hands upon him. Another time alſo David entring by night with one Abiſai, a valiant and feirce man, into the Tent where King Saul did lie aſleepe, where alſo, he might yet more eaſily have ſlain him, yet would he neither hurt him himſelfe, nor ſuffer Abiſai (who13 was willing and ready to ſlay King Saul) once to touch him. Thus did David deale with Saul his Prince, notwithſtanding that King Saul continually ſought his death and deſtruction. It ſhall not be amiſſe unto theſe deeds of David, to adde his words, and to ſhew you what he ſpake unto ſuch as encouraged him to take his opportunity,1 King. 24.7. and advantage to ſlay King Saul as his mortall enemy, when he might. The Lord keepe mee, ſaith David, from doing that thing,1 King 26.9. and from laying hands upon my Lord Gods annointed. For who can lay his hand upon the Lords aunointed, and be guiltleſſe? As truly as the Lord liveth, except that the Lord doe ſmite him, or his day ſhall come to dye, or that he goe downe to the warre, and be ſlaine in battell: the Lord bee mercifull unto mee, that I lay not my hand upon the Lords annointed.
Theſe be Davids 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 bee omitted, and left out, how when an Amalekite had ſlaine King Saul, even at Sauls owne bidding and commandement,1 King. 24. (for he would live no longer now, for that hee had loſt the field againſt his enemies the Philiſtines) the ſaid Amalekite making great haſt to bring firſt word and newes thereof unto David, as joyous unto him for the death of his mortall enemy, bringing withall the Crowne that was upon King Sauls head, and the bracelet that was about his arme, both as a proofe of the truth of his newes, and alſo as fit, and pleaſant preſents unto David,2 King. 1.12. being by God appointed to be King Saul his Succeſſour in the Kingdome. Yet was that faithfull, and godly David, ſo farre from rejoycing at theſe newes, that he rent his cloathes, wept, & mourned, and faſted: and ſo far off from thankes 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 newes, or for his preſents that hee brought, that hee ſaid unto him, How happened it that thou waſt not afraid to lay hands upon the Lords annoynted, to kill him? whereupon immediately he commanded one of his ſervants to kill the meſsenger, and ſaid, Thy bloud be upon thine owne head, for thine own mouth hath witneſsed againſt thy ſelfe, in confeſſing that thou haſt ſlaine the Lords annoynted.
This example, dearely beloved, is notable, and the circumſtances thereof are well to bee conſidered, for the better inſtruction of all ſubjects in their bounden duty of obedience, and perpetuall14 fearing of them from attempting of any rebellion, or hurt againſt their Prince. On the one part, David was not onely 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 Princes honour, and life, and delivered his Countrey and Countreymen, from great danger of Infidels, forraigne, and moſt cruell enemies, horribly invading the King, and his Countrey: for which David was in ſingular favour withall the people, ſo that hee might have had great numbers of them at his commandement,1 King. 16. if he would have attempted any thing. Beſides this, David was no common or abſolute ſubject, but heir apparent to the Crowne, and Kingdome, by God appointed to raigne after Saul: which as it encreaſed the favour of the people that knew it, towards David: ſo did it make Davids 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 Gods favour, (for that cauſe which is before rehearſed) & he as it were Gods enemy,1 King. 18.10. and therefore like in warre, and peace to be hurtfull, and pernicious unto the Common-wealth: and that was knowne to many of his ſubjects, for that he was openly rebuked of Samuel for his diſobedience unto God, which might make the people leſſe to eſteeme him. King Saul was alſo unto David a mortall, and deadly enemy,1 King. 15. and 22. and 26. though without Davids deſerving, who by his faithfull, painefull, profitable, yea moſt neceſſary ſervice, had well deſerved, as of his Countrey, ſo of his Prince. But King Saul far otherwiſe; the more was his unkindneſſe, hatred, and cruelty, towards ſuch a good ſubject, both odious, and deteſtable. Yet would David neither himſelfe ſlay nor hurt ſuch an enemy, for that he was his Prince, and Lord, nor would ſuſter any other to kill, hurt, or lay hand upon him, when hee might have beene ſlaine without any ſtirre, tumult, or danger of any mans life. Now let David anſwer to ſuch demands,The Demand. as men deſirous of rebellion, doe uſe to make. Shall not we, eſpecially being ſo good men as we are, riſe, and rebell againſt a Prince hated of God, and Gods enemy, and therefore not like to proſper either in warre, or peace, but to bee hurtfull and pernicious to the Common-wealth? The Anſwer.No, ſaith good and godly, David, Gods, and ſuch a Kings faithfull ſubject, and ſo convicting ſuch ſubjects as attempt any rebellion againſt ſuch a King,The Demand. to bee neither good ſubjects, nor good men. But ſay they,15 ſhall we not riſe and rebell againſt ſo unkinde a Prince, nothing conſidering, or regarding our true, faithfull, and painefull ſervice, or the ſafegard of our poſteritie? No ſaith good David,The Anſwer. whom no ſuch unkindneſſe could cauſe to forſake his due obedience to his Soveraigne. Shall we not, ſay they,The Demand. riſe and rebell againſt our knowne, mortall, and deadly enemie, that ſeeketh our lives? No ſaith godly David who had learned the leſſon,The Anſwer. that our Saviour afterwards plainely taught; that we ſhould doe no hurt, to our fellow ſubjects, though they hate us, and our enemies: muchleſſe unto our Prince, though he were our enemie. The Demand.Shall we not aſſemble an Armie of ſuch good fellowes as we are, and by hazzarding of our lives, and the lives of ſuch as ſhall withſtand us; and withall, hazzarding the whole eſtate of our Countrey, 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 hazzard of any mans life, or ſhedding of any drop of blood, have delivered my ſelfe and my Countrey of an evill Prince, yet would I not doe it. Are not they (ſay ſome) luſty,The Demand. and couragious Captaines, valiant men of ſtomacke, and good mens bodies, that doe venture by force to kill and depoſe their King, being a naughtie Prince, and their mortall enemie? The Anſwer.They may be as luſty, and couragious as they liſt: yet ſaith godly David, they can be no good nor godly men that ſo doe: for I not onely rebuked, but commanded him to be ſlaine as a wicked man which ſlew King Saul mine enemie. Though he being wearie of his life, for the loſſe of the victorie againſt his enemies, deſired that man to ſlay him. What ſhall we doe then to an evill,The Demand. to an unkinde Prince, an enemie to us, hated of God, hurtfull to the Common-wealth, & c? The Anſwer.Lay no violent hand upon him ſaith good David, but let him live untill God appoint, and worke his end, either by naturall death, or in warie by lawfull enemies, not by trayterous ſubjects.
Thus would godly David make anſwere, and Saint Paul as ye have heard before, willeth us alſo to pray for ſuch a Prince, if King David would make theſe anſweres, as by his deedes and words, recorded in the holy Scriptures. Indeede he doth make unto all ſuch demands, concerning Rebelling againſt evill Princes, unkinde Princes, cruell Princes, Princes that be to their good ſubjects mortall enemies, Princes that are out of Gods favour; and ſo16 hurtfull, or like to be hurtfull, to the Common-wealth: what anſwer, thinke you, would he make to thoſe that demand whether they (being naughty and unkind ſubjects) may not to the great hazzard of the life of many thouſands,An unnaturall and wicked queſtion. and the utter danger of the ſtate of the Common-wealth, and the whole Realme. Aſſemble a ſort of Rebells either to depoſe, to put in feare, or to deſtroy their naturall and loving Prince, enemie to none, good to all, even to them the worſt of all other, the maintainer of perpetuall peace, quietnes, and ſecuritie, moſt beneficiall to the Common-wealth, moſt neceſſary for the ſafegard of the whole Realme? What anſwer would David make to their demand, whether they may not attempt cruelly and unnaturally to deſtroy ſo peaceable and mercifull a Prince? What I ſay, would David, ſo reverently ſpeaking of Saul, and ſo patiently ſuffering ſo evill a King; what would he anſwer, and ſay to ſuch demands? What would he ſay, nay, what would he doe 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 ſhamefull deaths would he deſtroy ſuch hell hounds, rather then evill men; ſuch Rebells I meane, as I laſt ſpake of? For if they who ſo diſobey an evill and unkinde Prince be moſt unlike to David that good ſubject; what be they who moſt unnaturally doe Rebell againſt a moſt naturall, loving, and kinde Prince? And if David being ſo good a ſubject that he obeyed ſo evill a King was worthy of a ſubject to be made a King himſelfe: what be they who are ſo evill ſubjects, that they will rebell againſt their gratious Prince worthy of? Surely, no mortall man can expreſſe with words, nor conceive in mind the horrible and moſt dreadfull damnation that ſuch be worthy of: who diſdaining to be the quiet and happie ſubjects of their good Prince, are moſt worthy to be the miſerable captives, and vile ſlaves of that infernall Tyrant Sathan, with him to ſuffer eternall ſlavery and torments. This one example of the good ſubject David, out of the old Teſtament, may ſuffice, and for the notableneſſe 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 firſt17 offer it ſelſe, when Proclamation or commandement was ſent into Jury from Auguſtus, the Emperour of Rome, that the people there ſhould repaire unto their owne Cities, and dwelling places, there to be taxed: neither did the bleſſed Virgin, though both highly in Gods favour, and alſo being of the Royall blood of the Ancient naturall Kings of Iury, diſdaine to obey the commandement of an heathen, and forraigne Prince, when God had placed ſuch a one over them: neither did ſhe all eadge for an excuſe, that ſhe was great with childe, and moſt neere her time of deliverance: neither grudged ſhe at the length, and tedious journey from Nazareth to Bethelem, from whence, and whither ſhe muſt goe to be taxed; neither repined ſhe at the ſharpeneſſe of the dead time of winter, being the latter end of December, an unfit time to travell 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 comming ſhe found ſuchgreat reſort, and throng of people, that finding no place in any Inne;Luke 2.7. ſhe was faine after a long, painefull, and tedious journey, to take up her lodging in a ſtable, where alſo ſhe was delivered of her bleſſed childe: and this alſo declareth how neere her time ſhe tooke that journey. This obedience of this moſt Noble and moſt Vertuous Lady, to a forraigne and Pagan Prince, doth well teach us, (who in compariſon of her are moſt baſe and vile) what ready obedience we doe owe to our naturall and moſt gracious Soveraigne, howbeit in this cauſe the obedience of the whole Jewiſh Nation (being otherwiſe a ſtubborne people) unto the Commandement of the ſame forraigne heathen Prince,Luke 23. doth prove, that ſuch Chriſtians as doe not moſt readily obey their naturall and gracious soveraigne, are farre worſe then the ſtubborne Iewes, whom we yet account the worſt of all people. But no example ought to be of more force with us Chriſtians,Mat. 17.2. then the example of Chriſt our Maſter, and Saviour, who though he were the Sonne of God: yet did alwayes behave himſelfe moſt reverently to ſuch men as were in Authority in the world in his time: and he not rebelliouſly behaved himſelfe, but openly did teach the Iewes to pay tribute unto the Roman Emperour, though a forraigne 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 Preſident of Iury, he acknowledged his authority18 and power to be given him from God, and obeyed patiently the ſentence, of moſt painefull and ſhamefull death, which the ſaid Iudge pronounced and gave moſt unjuſtly againſt him, without any grudge, murmuring, or evill word once giving.
There be many and divers other examples of the obedience to Princes, even ſuch as be evill, in the New Teſtament, to the utter confuſion of diſobedient, and rebellious people: but this one may be an eternall example, which the Sonne of God, and ſo the Lord of all, Ieſus 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 ſinnes ſhall place ſuch over us. Whereby it followeth unavoydably that ſuch as doe diſobey, or rebell againſt their owne naturall and gracious Soveraignes, how ſoever they call themſelves, or be named of others, yet are they indeede no true Chriſtians, but worſe then Iewes, worſe then heathens, and ſuch as ſhall never injoy the Kingdome 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 Kingdome, the peculier place of all ſuch obedient ſubjects, I beſeech God our heavenly Father for his Sonne Ieſus ſake to grant unto us.
AS I have in the firſt Sermon of this Treatiſe ſhewed 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 evill 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 Rebells, and what horrible plagues, puniſhments, and deaths, and finally eternall damnation doth hang over their heads. As how on the contrary part, good and obedient ſubjects are in Gods favour, and19 be pertakers of peace, quietneſſe, and ſecuritie, 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 ſinne againſt God and man, rebellion is, cannot poſſibly be expreſſed according to the greatneſſe thereof. For he that nameth Rebellion, nameth not a ſingular, or one onely ſinne, as is theſt, robbery, murther, and ſuch like; but he nameth the whole puddle and ſinke of all ſinnes, againſt God and man, againſt his Prince, his Countrey, his Countrey-men, his parents, his children, his kinsfolkes, his friends, and againſt all men univerſally: all ſinnes, I ſay, againſt God and all men, heapeth he together that nameth rebellion. For concerning the offence of Gods Majeſtie, who ſeeth not that Rebellion riſeth firſt by contempt of God, and of his holy Ordinances and Lawes, wherein he ſo ſtraightly commandeth obedience, forbiddeth diſ-obedience and rebellion. And beſides the diſhonour done by Rebells, unto Gods holy Name, by their breaking of their oath made to their Prince, with the atteſtation of Gods Name, and calling of his Majeſtie to witneſſe; who heareth not the horrible oathes and blaſphemies of Gods holy Name, that are uſed dayly amongſt Rebells, that in either amongſt them, or heareth the truth of their behaviour ▪ Who knoweth not that Rebells doe not onely themſelves leave all workes neceſſary to be done upon worke dayes, undone, whilſt they accompliſh their abominable worke of Rebellion, and doe compell others that would gladly be well occupied, to doe the ſame: but alſo how Rebells doe not onely leave the Sabbath day of the Lord unſanctified, the Temple and Church of the Lord unreſorted unto, but alſo doe by their workes of wickedneſſe moſt horribly prophane, and polute the Sabbath day; ſerving Sathan, and by doing of his worke, making it the devills day, in ſtead of the Lords day? beſides that they compell good men that would gladly ſerve the Lord, aſſembling in his Temple and Church upon his day, as becommeth the Lords Servants, to aſſemble and meete Armed in the field, to reſiſt the fury of ſuch Rebells: yea and many Rebells, leaſt they ſhould leave any part of Gods Commandements in the firſt Table of his Law unbroken, or any ſinne againſt God undone, doe make Rebellion for the maintenance of their Images, and Idolls, and of their Idolatry committed, or to bee committed by them: and in20 deſpight of God, cut and teare in ſunder his holy Word, and tread it under their feete, as of late ye know was done.
As concerning the ſecond table of Gods Law, and all ſinnes that may be committed againſt man, who feeth not that they be contained in Rebellion? The fiſt Commandement.For firſt the Rebells doe not onely diſhonour their Prince, the Parent of their Countrey, but alſo doe diſhonour and ſhame their naturall parents, if they have any; doe ſhame their kindred and friends, doe diſ-inherit and undoe for ever their children and heires. The ſixt and eight Commandements.Thefts, robberies, and murthers, which of all ſinnes are moſt loathed, of moſt men, are in no men ſo much, nor ſo pernitiouſly and miſchievouſly as in rebells; for the moſt arrant theeves, cruelleſt murtherers that ever were, ſo long as they refraiue from rebellion, as they are not many in number, ſo ſpreadeth their wickedneſſes, and damnation unto a few, they ſpoyle but a few, they ſhed the blood but of a few, in compariſon. But rebells are the cauſe of infinite robberies, and murthers of great multitudes, and of thoſe alſo whom they ſhould defend from the ſpoyle and violence of others: and as rebells are many in number, ſo doth their wickedneſſe and damnation ſpread it ſelfe unto many. The ſeventh CommandementAnd if whoredome and adultery amongſt ſuch perſons, as are agreeable to ſuch wickedneſſe, are (as indeede they be) moſt damnable: what are the forceable oppreſſions of matrons, and mens wives, and the violating and deflowring of Virgins and maydes, which are moſt rife with rebells? How horrible and damnable thinke you are they? Now beſides that, rebells by breach of their faith given, and the oath made to their Prince,The ninth Commandement. be guilty of moſt damnable perjurie. It is wonderfull to ſee what falſe colours, and feighned cauſes, by ſlanderous lyes made upon their Prince, and the Counſellours, rebells will deviſe, to cloake their rebellion withall, which is the worſt and moſt damnable of all falſe witneſſe-bearing that may be poſſible. The tenth Commandement.For what ſhould I ſpeake of coveting or deſiring other mens wives, houſes, lands, goods, and ſervants, in rebells; who by their wills would leave unto no man any thing of his owne?
Thus you ſee that good lawes are by rebells violated and broken, and that all ſinnes poſſible to bee committed againſt God or man be contained in rebellion: which ſinnes, if a man liſt to name, by the accuſtomed names of the ſeven capitall or deadly ſinnes, as Pride, Envie, Wrath, Covetouſneſſe, Sloath,21 Gluttonie, and Lechery, he ſhall finde them all in rebellion, and amongſt rebells. For firſt, as ambition, and deſire to bee aloft, which is the propertie of pride, ſtirreth up many mens mindes to rebellion: it commeth of a Luciferian pride, and preſumption, that a few rebellious ſubjects ſhould ſet themſelves up againſt the Majeſtie of their Prince, againſt the wiſe-dome of Counſellours, againſt the power and force of all Nobilitie, and the faithfull ſubjects and people of the whole Realme. As for envie, wrath, murther, and deſire of blood, and covetouſneſſe of other mens goods, lands, and livings, they are the inſeparable accidents of all rebells, and peculiar properties that doe uſually ſtirre up wicked men unto rebellion.
Now, ſuch as by riotouſneſſe, gluttonie, drunkeneſſe, exceſſe of apparell and unthriftie games, have waſted their owne goods unthriftily, the ſame are moſt apt unto, and moſt deſirous of rebellion, whereby they truſt to come by other mens goods unlawfully and violently. And where other gluttons, and drunkards, take too much of ſuch meates and drinkes as are ſerved to tables, rebels waſt and conſume in ſhort ſpace, all corne in barnes, fields, and elſe where; whole garners, whole ſtore-houſes, whole cellers, devoure whole flockes of ſheepe, whole droves of Oxen and Kine. And as rebells that are married, leaving their owne wives at home, doe moſt ungraciouſly: ſo much more doe unmarried men, worſe then any ſtallions or horſes (being now by rebellion ſet at libertie, from correction of lawes which bridled them before) abuſe by force other mens wives, and daughters, and raviſh virgins and maydens moſt ſhamefully, abominably, and damnably.
Thus all ſinnes, by all names that ſinnes may be named, and by all meanes that ſinnes may be committed, and wrought, doe all wholy upon heapes 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, doe wholly altogether follow rebellion, wherein as all their miſeries be, ſo is there much more miſchiefe than in them all.
22For it is knowne 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 ayre, and place where they doe lye, 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 meate and drinke, in due time, and againe by taking too much at other times: It is well knowne, I ſay, that as well plagues, and peſtilences, as all other kinds of ſickneſſes, and maladies by theſe meanes grow up, and ſpring amongſt men, whereby moe men are conſumed at length, then are by dint of ſword ſuddenly ſlaine in the field. So that not onely peſtilences, but alſo all other ſickneſſes, diſeaſes, and maladies, doe follow rebellion, which are much more horrible then plagues, peſtilences, and diſeaſes, ſent directly from God, as hereafter ſhall appeare more plainely.
And as for hunger, and famine, they are the peculiar companions of rebellion: for while Rebels doe in a ſhort time, ſpoyle, and conſume all corne, and neceſſary proviſion, which men with their labours had gotten, and appointed upon, for their finding the whole yeare after, and alſo doe let all other men, husbandmen, and others from their husbandry, and other neceſſary works, whereby proviſion ſhould bee made for times to come, who ſeeth not that extreame famine, and hunger muſt needs ſhortly enſue,1 King. 24. and follow rebellion? Now whereas the wiſe King, and godly Prophet David, judged warre to bee worſe then either famine or peſtilence, for that theſe two are often ſuffered by God, for mans amendment, and bee not ſinnes of themſelves: but warres have alwayes, the ſinnes and miſcheifes of men, upon the one ſide or other joyned with them, and therefore is warre the greateſt of all worldly miſcheifes: but of all warres, civill warre is the worſt: and farre more abominable yet is rebellion then any civill warre, being unworthy the name of any warre: ſo farre it exceedeth all warres in all naughtineſſe, in all miſcheife, and in all abomination. Math. 32.And therefore our Saviour CHRIST denounceth deſolation, and deſtruction to that Realme, that by ſedition, and rebellion is divided in it ſelfe.
Now as I have ſhewed before, that peſtilence, and famine,23 ſo is it yet more evident, that all the calamities, miſeries, and miſchiefes of warre bee more grievous, and doe more follow rebellion, than any other warre, as being farre worſe than all other warres. For not onely thoſe ordinary and uſuall miſcheifes, and miſeries of other warres, doe follow rebellion, as corne and other things neceſsary to mans uſe to bee ſpoyled, Houſes, Villages, Townes, Cities, to bee taken, ſacked, burned, and deſtroyed, not onely many very wealthy men, but whole Countries to bee impoveriſhed, and utterly beggered, many thouſands of men to bee ſlaine, and murthered, women and maids to bee violated, and deſlowred: which things when they are done by forraigne enemies, wee doe much mourne, as wee have great cauſe; yet are all theſe miſeries, without any wickedneſse wrought by any of our owne Countrey-men. But when theſe miſchiefes are wrought in rebellion by them that ſhould bee friends, by Countrey-men, by Kinſmen, by thoſe that ſhould defend their Countrey and Countrey-men from ſuch miſeries, the miſery is nothing ſo great, as is the miſchiefe, and wickedneſse, when the ſubjects unnaturally doe rebell againſt their Prince, whoſe honour, and life they ſhould defend, though it were with the loſse of their owne lives: Countrey-men to diſturbe the publique peace, and quietneſse of their Countrey, for defence of whoſe quietneſse they ſhould ſpend their lives: the brother to ſeeke, and often to worke the death of his brother, the ſonne of the father, the father to ſeeke or procure the death of his ſonne being at mans age, and by their faults to diſinherit their innocent children, and kinſmen, their heires for ever, for whom they might purchaſe livings, and lands, as naturall Parents doe take care, and paines; and to bee at great coſt, and charges; and univerſally inſtead of all quietneſse, joy, and felicity, which doe follow bleſsed peace, and due obedience, to bring in all trouble, ſorrow, diſquietneſse of minds, and bodies, and all miſchiefe, and calamity, to turne all good order upſide downe, to bring all good lawes in contempt, and to tread them under feet, to oppreſse all vertue, and honeſty, and all vertuous, and honeſt perſons, and to ſet all vice, and wickedneſse, and all vicious, and wicked men at liberty, to worke their wicked wils, which were before bridled by wholeſome lawes, to weaken, to overthrow, and to conſume the ſtrength of the Realme, their naturall Countrey, as well by the ſpending, and waſting of money, and24 treaſure of the Prince, and Realme, as by murthering the people of the ſame, their owne Countrey-men, who ſhould defend the honour of their Prince,Prov. 14. and liberty of their Countrey, againſt the invaſion of forraigne enemies: and ſo finally, to make their Countrey thus by their miſchiefe weakened, ready to bee a prey, and ſpoile to all outward enemies that will invade it, to the utter, and perpetuall captivity, ſlavery, and deſtruction of all their Countrey-men, their children, their friends, their kinsfolkes left alive, whom by their wicked rebellion they procure to bee delivered into the hands of the forraigne enemies, as much as in them doth lye.
In forraigne warres, our Countrey-men in obtaining the victory, winne the prayſe of valiantneſſe, yea, and though they were overcome, and ſlaine, yet winne they an honeſt commendation in this World, and dye in a good conſcience for ſerving God, their Prince, and their Countrey, and bee children of eternall ſalvation: But the Rebels, how deſperate, and ſtrong ſoever they bee, yet winne they ſhame here in fighting againſt God, their Prince, and Countrey, and therefore juſtly doe fall headlong into Hell if they dye, and live in ſhame, and with a fearefull conſcience, though they eſcape.
But commonly they be rewarded with ſhamefull deaths, their hands, and carkaſſes ſet upon poles, and hanged in chaynes, eaten with Kites, and Crowes, judged unworthy the honour of buriall, and ſo their ſoules if they repent not (as commonly they doe not) the Devill hurrieth them into Hell, in the middeſt of their miſchiefe. Rom. 13.For which dreadfull execution, Saint Paul ſheweth the cauſe of obedience, not onely for feare of death, but alſo in conſcience to God-ward, for feare of eternall damnation in the World to come.
Wherefore good people, let us as the children of obedience, feare the dreadfull execution of God, and live in quiet obedience, to bee 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 Realme happy, where moſt obedience of ſubjects doth appeare, being the very figure of Heaven: and contrariwiſe where moſt rebellions, and Rebels bee, there is the expreſſe ſimilitude of Hell, and the Rebels themſelves are the very figures of fiends, and Devils, and25 their Captaine the ungracious patterne of Lucifer, and Sathan, the Prince of darkneſſe; of whoſe rebellion as they bee followers, ſo ſhall they of his damnation in Hell undoubtedly bee partakers; and as undoubtedly ſhall the Children of peace bee Inheritours of Heaven with God the Father, God the Sonne, and God the Holy Ghoſt: To whom bee all honour, and glory, for ever, and ever, Amen.
FOr your further inſtruction (good people) to ſhew unto you, how much Almighty God doth abhor diſobedience and wilfull rebellion, ſpecially when Rebels advance themſelves ſo high, that they arme themſelves with weapons, and ſtand in the field to fight againſt God, their Prince, and their Countrey: it ſhall not bee out of the way, to ſhew ſome examples ſet out in Scriptures, written for our eternall erudition. Wee may ſoone know (good people) how haynous an oftence the treachery of rebellion is, if wee call to remembrance the heavy wrath and dreadfull indignation of Almighty God againſt ſubjects, as doe onely but inwardly grudge, mutter and murmur againſt their Governours, though their inward treaſon, ſo privily hatched in their breaſts, come not to open declaration of their doings; as hard it is, whom the Devill hath ſo farre entiſed againſt Gods word to keepe themſelves there: No hee meaneth ſtill to blow the coale, to kindle their rebellious hearts, to flame into open deeds, if hee bee not with grace ſpeedily withſtood.
Some of the children of Iſrael, being murmurers againſt their Magiſtrates appointed over them by God, were ſtricken with foule leproſie: 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 Captaines with their band of murmurers, not dying by any uſuall or naturall death of men, but the carth opening,26 they with their wives, children, and families, were ſwallowed quick downe into Hell. Which horrible deſtructions of ſuch Iſraelites as were murmurers againſt Moſes, appointed by God to bee their head, and chiefe Magiſtrate, are recorded in the booke of Numbers, and other places of the Scriptures, for perpetuall memory, and warning to all ſubjects, how highly God is diſpleaſed with the murmuring, and evill ſpeaking of ſubjects againſt their Princes, for that as the Scripture recordeth, their murmure was not againſt their Prince onely, being a mortall creature, but againſt God himſelfe alſo. Now if ſuch ſtrange, and horrible plagues did fall upon ſuch ſubjects, as did onely murmure, and ſpeake evill againſt their heads: what ſhall become of thoſe moſt wicked impes of the Devill, that doe conſpire, arme themſelves, aſſemble great numbers of armed Rebels, and lead them with them againſt their Prince, and Countrey, ſpoyling, and robbing, killing, and murthering all good ſubjects that doe withſtand them, as many as they may prevaile againſt? But thoſe examples are written to ſtay us, not onely from ſuch miſchiefes, but alſo from murmuring, and ſpeaking once an evill word againſt our Prince, which though any ſhould doe never ſo ſecretly, yet doe the holy Scriptures ſhew, that the very birds of the ayre will bewray them: and thoſe ſo many examples before noted out of the holy Scriptures doe declare, that they ſhall not eſcape horrible puniſhment therefore. Now concerning actuall rebellion, amongſt many examples thereof ſet forth in the holy Scriptures, the example of Abſolom is notable: who entring 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 Kings Sonne, in great favour of the people, and ſo dearely beloved of the King himſelfe, ſo much that hee gave commandement that (notwithſtanding his rebellion) his life ſhould bee ſaved: when for theſe conſiderations, moſt men were afraid to lay hands upon him, a great Tree ſtretching out his arme, as it were for that purpoſe, caught him by the great, and long buſh of his goodly hayre, lapping about it as hee fled haſtily bare-headed under the ſaid Tree, and ſo hanged him up by the hayre of his head in the ayre, to give an eternall document that neither comelineſſe of perſonage, neither27 nobility, nor favour of the people, no nor, the favour of the King himſelfe, can ſave a Rebell from due puniſhment: God the King of all Kings being ſo offended with him, that rather than hee ſhould lack due execution for his treaſon, every Tree by the way will bee a gallows or gibbet unto him, and the hayre of his owne head will unto him bee in ſtead of a halter to hang him up with, rather then hee ſhould lack one. A fearefull example of Gods puniſhment (good people) to conſider. Now Achitophel, though otherwiſe an exceeding wiſe man, yet the miſchievous Counſeller of Abſolom, in this wicked rebellion, for lack of an hangman, a convenient ſervitour for ſuch a Traytour, went and hanged up himſelfe. A worthy end of all falſe Rebels, who rather than they ſhould lack due execution, will by Gods juſt judgement, become hangmen unto themſelves. Thus happened it unto the Captaines of that rebellion: beſides forty thouſand of Raſcals, Rebels, ſlaine in the field, and in the chaſe.
Likewiſe is it to bee ſeene in the holy Scriptures, how that great rebellion which the Traytour Seba moved in Iſrael, was ſuddenly appeaſed, the head of the Captaine-traytour (by the meanes of a ſilly woman) being cut off. And as the holy Scriptures doe ſhew, ſo doth dayly experience prove, that the counſels, conſpiracies, and attempts of Rebels, never tooke effect, neither came to good, but to a moſt horrible end. For though God doth oftentimes proſper juſt, and lawfull enemies, which bee no ſubjects, againſt their forraigne enemies: yet did hee 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 prevaile againſt Chedorlaomer, unto whom they had promiſed loyalty, and obedience, and had continued in the ſame certaine yeares, but they were all overthrowne, and taken priſoners by him; but Abraham with his family, and kinsfolkes, an handfull of men in reſpect, owing no ſubjection unto Chodorlaomer, overthrew him, and all his hoaſt in battell, and recovered the priſoners, and delivered them. So that though Warre bee ſo dreadfull, and cruell a thing, as it is, yet doth God often proſper a few in lawfull warres with forraigne enemies againſt many thouſands; but never yet28 proſpered the ſubjects being Rebels againſt their naturall Soveraigne, were they never ſo great or noble, ſo many, ſo ſtout, ſo witty, and politick, but alwayes they came by the overthrow, and to a ſhamefull end: ſo much doth God abhorre rebellion more then other warres, though otherwiſe being ſo dreadfull, and ſo great a deſtruction of mankind. Though not onely great multitudes of the rude, and raſcall Commons: but ſometime alſo men of great wit, nobility, and authority, have moved rebellions againſt their lawfull Princes (whereas true Nobility ſhould moſt abhorre ſuch villany, and true wiſedome ſhould moſt deteſt ſuch frantick rebellion) though they ſhould pretend ſundry cauſes, as the redreſſe of the Common-wealth (which rebellion of all other miſchiefes doth moſt deſtroy) or reformation of Religion (whereas rebellion is moſt againſt all true Religion, though they have made a great ſhew of holy meaning by beginning their rebellions with a counterfeit ſervice of God, (as wicked Abſolon did beginne his rebellion with ſacrificing unto God) though they diſplay,1 King. 15. and beare about Enſignes, and Banners, which are acceptable unto the rude ignorant Common people, great multitudes of whom by ſuch falſe pretences, and ſhewes, they doe deceive and draw unto them, yet were the multitudes of the Rebels never ſo huge and great, the Captaines never ſo Noble, politique, and witty, the pretences fained to bee 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 beene ſuch, that God thereby doth ſhew that hee allowed the dignity of any perſon, nor the multitude of any people, nor the waight of any cauſe as ſufficient, for the which the ſubjects may move rebellion againſt their Princes.
Turne over, and read the Hiſtories of all Nations, looke over the Chronicles of our owne Countrey, call to mind ſo many rebellions of old time, and ſome yet freſh in memory, yee ſhall not find that God ever proſpered any rebellion againſt their naturall and lawfull Prince, but contrariwiſe that the Rebels were overthrowne, and ſlaine, and ſuch as were taken priſoners, dreadfully executed. Conſider the great, and Noble families29 of Dukes, Marqueſſes, Earles, and other Lords whoſe names ye ſhall read in our Chronicles, now cleane extinguiſhed and gone; and ſeeke out the cauſes of the decay, you ſhall finde that not lacke of iſſue, and heires male, hath ſo much wrought that decay and waſte of Noble bloods and houſes, as hath Rebellion.
And for as much as the redreſſe of the Common-wealth hath of old beene the uſuall and fained pretence of Rebells, and religion now of late beginneth to be a colour of rebellion: let all godly and diſcreete ſubjects conſider well of both; and firſt concerning religion: if peaceable King Solomon was judged of God to be more meete to build his Temple, (whereby the ordering of religion is meant) then his Father King David, though otherwiſe a moſt godly King, for that David was a great warrier and had ſhed much blood, though it were in his warres againſt the enemies of God, of this may all godly and reaſonable ſubjects conſider, that a peaceable Prince, eſpecially our moſt peaceable and mercifull King who hath hitherto ſhed no blood at all, no not of his moſt deadly enemies, is more like and farre meeter, to ſet up, or to maintaine true religion, then are bloody rebels, who have not ſhed the blood of Gods enemies, as King David had done, but doe ſeeke to ſhed the blood of Gods friends, and of their owne Countrey-men, and of their owne moſt denre friends and kinsfolkes, yea the deſtruction of their moſt gracious Prince, and naturall Countrey, for defence of whom they ought to bee ready to ſhed their blood, if neede ſhould ſo require. What a religion is it, that ſuch men, by ſuch meanes, would reſtore, may eaſily be judged: even as good a religion ſurely, as rebells be good men, and obedient ſubjects, and as rebellion is a good meane of redreſſe and reformation, being in it ſelfe the greateſt deformation of all that may poſſible be: but as the truth of the Goſpell of our Saviour Chriſt; being quietly and ſoberly taught, though it doe coſt them their lives that doe teach it, is able to maintaine the true religion: ſo hath a franticke religion neede of ſuch furious maintenances as is rebellion, and of ſuch Patrons as are rebels, being ready not to dye for the true religion, but to kill all that ſhall, or dare, ſpeake againſt their falſe ſuperſtition and wicked Idolatry. Now concerning pretences of any redreſſe of the Common-wealth, made by rebells, every man that hath but halfe an eye30 may ſee how vaine they be, Rebellion being as I have before declared, the greateſt ruine and deſtruction of all Common-wealths 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 yeares; proved honourable to his Majeſtie, and beneficiall to our countrey and countrey-men: And on the other part conſidereth the perſons, ſtate, and condition of the rebells themſelves, the reformers, as they take upon them, of the preſent government, he ſhall finde that the moſt raſh and haire-brained men, the greateſt unthrifts that have moſt lewdly waſted their owne goods and lands, thoſe that are over the eares in debt, and ſuch as for their thefts, robberies, and murthers dare not in any well governed Common-wealth, where good lawes are in force, ſhew 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 alwayes moſt ready to move rebellion, or take part with rebells, and are not theſe meete men, trow you, to reſtore the Common-wealth decayed, who have ſo ſpoyled and conſumed all their own wealth, and thrift? and very like to amend other mens manners, who have ſo vile vices, and abominable conditions themſelves? Surely, that which they falſely call Reformation, is indeede not only a defacing, or a deformation, but alſo an utter deſtruction of all Common-wealths, as would well appeare, might the rebells have their wills, and doth right well, and too well appeare by their doing in ſuch places of the Countrey, where rebells doe rout, where though they tarry but a very little while, they make ſuch reformation that they deſtroy all places, and undoe all men where they come, that the child yet unborne may rue it, and ſhall many yeares hereafter curſe them.
Let no good and diſcreete ſubjects therefore follow the flagge or banner diſployed to rebellion, and borne by Rebells, 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 then rebells, who will neither goe to the Plough themſelves, nor ſuffer others that would goe unto it. And though ſome rebells beare the picture of the five wounds painted, againſt thoſe who put their onely hope in the wounds of Chriſt, not thoſe wounds who are painted in a clout by ſome31 lewd painter, but in thoſe wounds which Chriſt himſelfe bore in his precious body: though they little knowing what the croſſe of Chriſt meaneth; which neither Carver nor Painter can make, doe beare the Image of the croſſe painted in a ragge againſt thoſe that have the croſſe of Chriſt painted in their hearts: yea though they paint withall in their flagges Hoc ſigno vinces, by this ſigne thou ſhalt get the victory, by a moſt fond imitation of the Poeſie of Conſtantinus Magnus, that Noble Chriſtian Emperour, and great conquerer of Gods enemies, a moſt unmeete enſigne for rebells, the enemies of God, their Prince, and Countrey: or what other banner ſoever they ſhall beare: yet let no good and godly ſubject, upon any hope of victory or good ſucceſſe, follow ſuch ſtandard bearers of rebellion. For as examples of ſuch practiſes 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 withall to perpetuall memory, the great & horrible murthers of infinite multitudes, and thouſands of the Common people ſlaine in rebellion; the dreadfull executions of the Authors and Captaines, the pittifull undoing of their wives and children, and diſ-inheriting of the heires of rebells forever, the ſpoyling, waſting, and deſtruction of the people and countrey where rebellion firſt began; that the children then, and yet unborne, might rue and lament it, with the finall overthrow and ſhamefull deaths of all rebells, ſet forth aſwell in the hiſtories of forraigne Nations, as in the Chronicles of our owne Countrie, ſome thereof being yet freſh in memory, which if they were collected together, would make many volumes and bookes: but on the Contrary part, all good lucke, ſucceſſe and proſperity that ever happened unto any rebells of any age, time, or Countrey, may be contained in a very few lines or words. Wherefore to conclude, let all good ſubjects, conſidering how horrible a ſinne againſt God, their Prince, their countrey and countrey-men, againſt all Gods, and mans lawes, rebellion is; being indeede not one ſeverall ſinne, but all ſinnes againſt God and man heaped together, conſidering the miſchievous life and deedes, and the ſhamefull ends and deaths of all rebells hitherto, and the pittifull undoing of their wives, children, and families, and diſ-inheriting of their heires for ever, and above all things, conſidering the eternall damnation that is prepared for32 all impenitent rebells in hell, with Sathan the firſt founder of rebellion, and grand Captaine of all rebells, let all good ſubjects I ſay, conſidering theſe things, avoyd and flee all rebellion, as the greateſt of all miſchefes and embrace due obedience to God and our Prince, as the greateſt of all vertues, that we may both eſcape all evills, and miſeries that doe follow rebellion, in this world, and eternall damnation in the world to come, and enjoy peace, quietneſſe, and ſecuritie, with all other Gods benefits and bleſſings which follow obedience in this life, and finally may enjoy the kingdome 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 Sonne our Saviour Jeſus Chriſt, unto whom with the Father, &c.
VVHereas after both Doctrine and examples of due obedience of ſubjects to their Princes. I declared laſtly unto you, what an abominable ſinne againſt God and man Rebellion is, and what horrible plagues, puniſhments, and deaths, with death everlaſting, finally, doth hang over the heads of all rebells, it ſhall not be either impertinent, or unprofitable now to declare, who they be, whom the devill, the firſt author and founder of rebellion, doth chiefely uſe, to the ſtirring up of ſubjects to rebell againſt their damnable ſuggeſtions, avoyd all rebellion, and ſo eſcape the horrible Plagues, and dreadfull death and damnation eternall, finally due to all Rebells.
Though many cauſes of rebellion may be reckoned, and almoſt as many as there be vices in men and women, as hath beene before noted, yet in this place I will onely touch the principall and moſt uſuall cauſes, as ſpecially ambition and ignorance; by ambition, I meane the unlawfull and reſtleſſe deſire in men, to be of an higher eſtate then God hath given or appointed unto them: by ignorance, I meane no unskilfullneſſe in Arts or Sciences, but the lacke of the knowledge of Gods bleſſed will declared in his33 holy Word, which teacheth both extreamely to abhorre all rebellion, as being the roote of all miſchiefe, and ſpecially to delight in obedience, as the beginning and foundation of all goodneſſe, as hath beene alſo before ſpecified. And as theſe are the two chiefe cauſes of rebellion, ſo are there ſpecially two ſorts of men in whom theſe vices doe raigne, by whom the devill, the author of all evill, doth chiefely ſtirre up all diſobedience and Rebellion.
The reſtleſſe ambitions, having once determined by one meanes or other to atchieve to their intended purpoſe, when they cannot by lawfull and peaceable meanes clime ſo high as they doe deſire, they attempt the ſame by force and violence, wherein when they cannot prevaile againſt the ordinary authority, and power, of lawfull Princes, and governours; themſelves alone, they doe ſeeke the ayde and helpe 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 chiefe point of this Sermon ſhall be aſwell to notifie to the ſimple and ignorant men, who they be that have beene, and be uſuall authors of rebellion, that they may know them, and alſo to admoniſh them to be ware of the ſubtill ſugeſtions of ſuch reſtleſſe ambitious perſons, and ſo to flee them. That rebellions (though attempted by a few ambitious) through lacke of maintenance by any multitudes, may ſpeedily, and eaſily, without any great labour, danger, or dammage, be repreſſed and clearely extinguiſhed.
It is well knowne, as well by all hiſtories, as by dayly experience, that none have either more ambitiouſly aſpired, above Emperours, Kings, and Princes: nor have more pernitiouſly moved the ignorant people to rebellion againſt their Princes, then certaine perſons, which falſely challenge to themſelves, to be only counted and called ſpirituall. I muſt therefore here yet once againe briefly (good people) put you in remembrance, out of Gods holy Word, how our Saviour Jeſus Chriſt, and his holy Apoſtles, the heads and chiefe of all true Spirituall and Eccleſiaſticall men, behaved themſelves towards the Princes, and Rulers of their time, though not the beſt governours that ever were, that you be not ignorant whether they be the true Diſciples, and followers of Chriſt and his34 Apoſtles, and ſo ſpirltuall men, that either by ambition doe ſo highly aſpire, or maliciouſly teach, or moſt pernitiouſly doe execute rebellion againſt their lawfull Prince, being the worſt of all carnall workes and miſchievous deedes.
The holy Scriptures doe teach moſt expreſſely, that our Saviour Chriſt himſelfe, 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 perſwade all other Chriſtians, to the like obedience unto their Princes and governours, whereby it is evident, that men of the Clergie, and Eccleſiaſticall Miniſters, as their ſucceſſours, 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 Kingdome was not of this world did by his example in fleeing from thoſe that would have made him King, confirme the ſame expreſſely; alſo forbidding his Apoſtles, and by them the whole Clergie, all princely dominion over people and Nations, and he and his holy Apoſtles likewiſe, namely Peter and Paul, did forbid unto all Eccleſiaſticall Miniſters dominion over the Church of Chriſt. And indeede whiles the Eccleſiaſticall miniſters continued in Chriſts Church in that order that is in Chriſts Word preſcribed unto them; and in Chriſtian Kingdomes, kept themſelves obedient to their owne Princes, as the holy Scriptures doth teach them: both was Chriſts Church more cleare from ambitions, emulations, and contentions, and the ſtate of Chriſtian kingdomes, leſſe ſubject unto tumults and rebellions, but after that ambition and deſire of Dominion entred once into Eccleſiaſticall Miniſters, whoſe greatneſſe after the doctrine and example of our Saviour ſhould chiefely ſtand in humbling themſelves, and that the Biſhop of Rome, being by the order of Gods Word, none other than the Biſhop of that one See, and Dioceſſe, and never yet well able to governe the ſame, did by intollerable ambition, challenge, not onely to bee the head of all the Church diſperſed throughout the world, but alſo to be Lord of all the Kingdomes of the world,Qex decr. l. 3. tit. 16. c. unic. & l. •. tit. 9 c. 5. ün gleſſa. as is expreſſely ſet forth in his owne Cannon Lawes, moſt contrary to the doctrine and example of our Saviour Chriſt, whoſe Vicar, and of his Apoſtles namely Peter, whoſe ſucceſſour hee35 pretendeth to be ▪ after his ambition entred, and this challenge once made by the Biſhop of Rome, he became at once the ſpoyler and deſtroyer, both of the Church which is the Kingdome of our Saviour Chriſt, and of the whole Chriſtian Empire, and all Chriſtian Kingdomes, as an univerſall tyrant over all.
And whereas before that challenge made, there was great, amitie and love, amongſt the Chriſtians of all Countries, hereupon began emulation and much hatred, betweene the Biſhop at Rome, and his Clergie, and friends on the one part, and the Grecian Clergie, and Chriſtians of the Eaſt on the other part, for that they refuſed to acknowledge any ſuch ſupreame authoritie of the Biſhop of Rome over them: the Biſhop of Rome for this cauſe amongſt other, not onely naming them, and taking them for Shiſmatickes, but alſo never ceaſing operſecute them; and the Emperours who had their See and continuance in Greece, by ſtirring of the Subjects to rebellion againſt their Soveraigne Lords; and by raiſing moſt deadly hatred, und cruell warres betweene them, and other Chriſtian Princes. And when the Biſhops of Rome had tranſlated the title of the Emperour, and as much as in them did lye the Empire it ſelfe, from their Lord the Emperour 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 Emperours, then they were before to the Emperours of Greece: for the uſuall diſcharging of ſu•jects from their oath of fidelitie made unto the Emperours of the Weſt, their Soveraigne Lord, by the Biſhops of Rome: the unnaturall ſtirring up of the ſubjects unto rebellion againſt their Princes, yea of the ſonne againſt the father, by the Biſhop or Rome; the moſt cruell and bloody warres raiſed amongſt Chriſtian Princes of all Kingdomes; the horrible murthers of infinite thouſands of Chriſtian men being ſlaine by Chriſtians: And which enſued thereupon the pittifull loſſes of ſo many godly Cities, Countreyes, Dominions, and Kingdomes, ſometime poſſeſſed by Chriſtians in Aſia, Africa, Europe; the miſerable fall of the Empire and Church of Greece, ſometime the moſt flowriſhing part of Chriſtiand•me, into the hands of the Turkes: The lamentable deminiſhing, decay, and ruine of Chriſtian religion ▪36 the dreadfull encreaſe of Paganiſme, and power of the Infidells and miſcroants, and all by the practiſe and procurement of the Biſhop of Rome chiefely, as in the Hiſtories and Chronicles written by the Biſhop of Romes owne favourers and friends, is to be ſeene, and as well knowne unto all ſuch as are acquainted with the ſaid Hiſtories. The ambituous intents and moſt ſubtill drifts of the Biſhops of Rome in theſe their practiſes, appeared evidently by their bold attempts in ſpoyling and robbing the Emperours of their Townes, Cities, Dominions, and Kingdomes, in Italy, Lombardie, and Cisily, of ancient right belonging unto the Empire, and by joyning of them unto their Biſhopricke 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 chiefe Lords thereof, in which tenure they hold the moſt part thereof, even at this day: by theſe ambitious, and indeede trayterous meanes, and ſpoyling of their Soveraigne Lords, the Biſhops of Rome, of Prieſts, and none other by right then the Biſhops of one City and Dioceſſe, are by falſe uſurpation become great Lord, of many Dominions, mighty Princes, yea or Emperours rather; as claiming to have divers Princes and Kings, to be their vaſſalls, leigemen, and ſubjects: as in the ſame Hiſtories, written by their owne Familiars and Courtiers is to be ſeene. And indeede ſince the time that the Biſhops of Rome by ambition, treaſon, and uſurpation, archieved and attained to this height, and greatneſſe; they behaved themſelves more like Princes, Kings and Emperours, in all things, then remained like Prieſts, Biſhops, and Eccleſiaſticall, or (as they would be called) ſpirituall perſons, in any one thing at all. For after this rate they have handled other Kings, and Princes of other Realmes, throughout Chriſtendome, as well as their Soveraigne Lords, the Emperours, uſually diſcharging their ſubjects of their oath of fidelitie, and ſo ſtirring them up to Rebellion, againſt their naturall Prince, whereof ſome examples ſhall in the laſt part hereof be notified unto you.
Wherefore let all good ſubjects, knowing theſe the ſpeciall inſtruments and miniſters of the devill, to the ſtirring up of all rebellions, avoyd and flee them, and the peſtilent ſugeſtions of ſuch forraigne uſurpers, and their adherents, and embrace all37 obedience to God, and their naturall Princes, and Soveraignes, that they may enjoy Gods bleſſing, and their Princes favour, all peace, quietneſſe, and ſecurity in this World, and finally attaine, through CHRIST our Saviour, life everlaſting in the World to come: Which God the Father for the ſame our Saviour IESUS CHRIST his ſake grant unto us all: to whom with the holy Ghoſt, bee all honour, and glory World without end, Amen.
NOw whereas the injuries, oppreſſions, raveny, and tyranny of the Biſhops of Rome, uſurping as well againſt their naturall Lords the Emperours, as againſt all other Chriſtian Kings, and Kingdomes, and their continuall ſtirring of ſubjects unto rebellions againſt their Soveraigne Lords, whereof I have partly admoniſhed you before, were intollerable: and it may ſeeme more than marvaile, that any ſubjects would after ſuch ſort hold with unnaturall forraigne uſurpers againſt their owne Soveraigne Lords, and naturall Countrey: It remaineth that I doe declare the meanes whereby they compaſſed theſe matters, and ſo conclude this whole Treaty of due obedience, and againſt diſobedience, and wilfull Rebellion. You ſhall underſtand, that by ignorance of Gods word, wherein they kept all men, ſpecially the common people, they wrought, and brought to paſſe all theſe things, making them beleeve 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, Countrey, and all men, was moſt meritorious. And indeed, what miſchiefe will not blind ignorance lead ſimple men unto?
By ignorance the Jewiſh Clergy induced the common people to aske the delivery of Barrabas the ſeditious murtherer, and to ſue for the cruell crucifying of our Saviour CHRST, 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, wiſt not what they did: ſo doth the holy Apoſtle Saint Paul ſay, If they had knowne, if they had not beene38 ignorant, they would never have crucified the Lord of glory: but they knew not what they did. Our Saviour CHRIST himſelfe alſo foreſhewed that it ſhould come to paſſe by ignorance, that thoſe who ſhould perſecute, and murther his true Apoſtles, and Diſciples, ſhould thinke they did God acceptable ſacrifice, and good ſervice: as it al 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 meanes ſo much as by withdrawing of the word of God from them, and by keeping it under the vaile of an unknowne ſtrange tongue. For, as it ſerved the ambitious humour of the Biſhops of Rome, to compell all Nations to uſe the naturall language of the City of Rome where they were Biſhops, which ſhewed a certaine acknowledging of ſubjection unto them: ſo yet ſerved it much more their crafty purpoſe, thereby to keepe all people ſo blind, that they not knowing what they prayed what they beleeved, what they were commanded by God, might take all their commandements for Gods. For as they would not ſuffer the holy Scriptures of Church-ſervice to bee uſed, or had in any other language then the Latine: ſo were very few, eyen of the moſt ſimple people, taught the Lords prayer, the articles of the faith, and the tenne Commandements, otherwiſe then in Latine, which they underſtood not: by which univerſall ignorance, all men were ready to beleeve whatſoever they ſaid, and to doe whatſoever they commanded.
For to imitate the Apoſtles phraſe: If the Emperours ſub•ects had knowne out of Gods word their duty to their Prince, they would not have ſuffered the Biſhop of Rome to perſwade them to forſake their Soveraigne Lord the Emperour againſt their oath of fidelity, and to rebell againſt him: onely for that hee caſt Images (unto the which Idolatry was committed) out of the Churches, which the Biſhop of Rome bare them in band to bee hereſie. If they had knowne of Gods word but as much as the tenne Commandements, they ſhould have found, that the Biſhop of Rome was not onely a Traytour to the Emperour his liege Lord, but to God alſo, and an horrible blaſphemer of his Majeſty, in calling his Holy word and Commandement hereſie: and that which the Biſhop of Rom•tooke for a juſt cauſe to rebell againſt his lawfull Prince, they might have knowne to bee a doubling and trebling of his moſt haynous wickedneſſe, heaped with horrible impiety, and blaſphemy.
39But leſt the poore people ſhould know too much, hee would not let them have as much of Gods word, as the tenne Commandements wholy, and perfectly, withdrawing from them the ſecond Commandement, that bewrayeth his impiety, by a ſubtill ſacriledge. Had the Emporours ſubjects like wiſe knowne, and beene of any underſtanding in Gods word, would they at other times have rebelled againſt their Soveraigne Lord, and by their rebellion have holpen to depoſe him, onely for that the Biſhop of Rome did beare them in hand, that it was ſimony, and hereſie too, for the Emperour to give any Eccleſiaſticall dignities, or promotions to his learned Chaplaines, or other of his learned Clergy, which all Chriſtian Emperours before him had done without any controulement? would they. I ſay for that the Biſhop of Rome bare them ſo in hand, have rebelled by the ſpace of more then forty yeares together againſt him with ſo much ſhedding of Chriſtian bloud, and murther of ſo many thouſands of Chriſtians, and finally, have depoſed their Soveraigne Lord, had they knowne, and had in Gods word any underſtanding at all? Specially had they knowne that they did all this to pluck from their Soveraigne Lord, and his Succeſſours for ever their ancient right of the Empire, to give it unto the Romiſh Clergy, and to the Biſhop of Rome, that hee might for the confirmation of one Archbiſhop, and for the Romiſh ragge, which hee called Paul, ſcarce worth twelve pence, receive many thouſand crownes of gold, and of other Biſhops likewiſe, great ſums of mony for their Buls, which is ſimony indeed? Would I ſay, Chriſtian men, and ſubjects by rebellion have ſpent ſo much Chriſtian bloud and have depoſed their naturall, moſt noble, and moſt valiant Prince, to bring the matter finally to this paſſe, had they knowne what they did, or had any underſtanding in Gods word at all? And as theſe ambitious uſurpers, the Biſhops of Rome have overflowed all Italy, and Germany, with ſtreames of Chriſtian bloud, ſhed by the rebellions of ignorant ſubjects againſt their naturall Lords, and Emperours, whom they have ſtirred thereunto by ſuch falſe pretences; ſo is there no Countrey in Chriſtendome, which by their like meanes, and falſe pretences, hath not beene over ſprinkled with the bloud of ſubjects by rebellion againſt their naturall Soveraignes, ſtirred by the ſame Biſhops of Rome.
And to uſe one example of our owne Countrey; The Biſhop40King Iohn. of Rome did pick a quarrell with King Iohn of England, about the election of Steven Langton to the Biſhoprick of Canterbury, wherein the King had ancient right, being uſed by his Progenitours, all Chriſtian Kings of England before him, the Biſhops of Rome having no right, but had begunne then to uſurpe upon the Kings of England, and all other Chriſtian Kings, as they had before done againſt their Soveraigne Lords the Emperours: proceeding even by the ſame wayes, and meanes, and likewiſe curſing King Iohn, and diſcharging his ſubjects of their oath of fidelity unto their Soveraigne Lord. Now had Engliſh-men at that time knowne their duty to their Prince ſet forth in Gods word, would a great many of Nobles, and other Engliſh-men naturall ſubjects, for this forraigne,Innocentius 2. and unnaturall uſurper, his vaine curſe of the King, and for his faigned diſcharging of them of their oath and fidelity, to their naturall Lord, upon ſo ſlender, or no ground at all, have rebelled againſt their Soveraigne Lord the King? Would Engliſh ſubjects have taken part againſt the King of England, and againſt Engliſh-men with the French King, and French-men, being incenſed againſt this Realme, by the Biſhop of Rome? Would they have ſent for,Phillip the French King, Lew is Dolphin of France. and received the Dolphin of France with a great Army of French-men into the Realme of England? Would they have ſworn fidelity to the Dolphin of France, breaking their oath of fidelity to their naturall Lord the King of England, and have ſtood under the Dolphins banner diſplayed againſt the King of England? Would they have expelled their Soveraigne Lord the King of England out of London, the chiefe City of England, and out of the greateſt part of England, upon the South-ſide of Trent, even unto Lincolne, and out of Lincolne it ſelfe alſo, and have delivered the poſſeſſion thereof unto the Dolphin of France, whereof hee kept the poſſeſſion a great while? Would they being Engliſh-men, have procured ſo great ſhedding of Engliſh bloud, and other infinite miſchiefes, and miſeries unto England their naturall Countrey, as did follow thoſe cruell warres, and trayterous rebellion, the fruits of the Biſhop of Romes bleſſings? Would they have driven their naturall Soveraigne Lord the King of England to ſuch extremity, that hee was enforced to ſubmit himſelfe unto that forraigne 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 dayes, and then delivered41 livered it againe to King Iohn, upon that condition that the King, and his Succeſſours, Kings of England, ſhould hold the Crowne, and Kingdome of England, of the Biſhop of Rome and his Succeſſours, as the Vaſſals of the ſaid Biſhops of Rome for ever: in token whereof, the Kings of England ſhould pay a yearely tribute to the ſaid Biſhop of Rome as his Vaſſals, and Liege-men? Would Engliſh-men have brought their Soveraigne Lord, and naturall Country into this thraldom, and ſubjection to a falſe forraign uſurper, had they knowne, and had they any underſtanding in Gods word at all? Out of the which moſt lamentable caſe, and miſerable tyranny, raveny, and ſpoyle of the moſt greedy Romiſh Wolves enſuing hereupon, the Kings, and Realme of England could not rid themſelves by the ſpace of many yeares after: the Biſhop of Rome by his Miniſters continually, not onely ſpoyling the Realme, and Kings of England of infinite treaſure, but alſo with the ſame mony hyring, and maintaining forraigne enemies againſt the Realme, and Kings of England, to keepe 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 cruell Tyrants would lay upon them. Would Engliſh-men have ſuffered this? Would they by rebellion have cauſed this, trow you, and all for the Biſhop of Romes cauſeleſſe curſe, had they in thoſe dayes knowne, and underſtood, that God doth curſe the bleſſings, and bleſſe the curſings of ſuch wicked uſurping Biſhops, and Tyrants: as it appeareth afterward in King Henry the eighth his dayes, and King Edward the ſixt, and in our gracious Soveraignes dayes that now is, where neither the Popes curſes, nor Gods manifold bleſſings are wanting. But in King Iohns time, the Biſhop of Rome underſtanding the brute blindneſſe, ignorance of Gods word, ſuperſtition of Engliſh-men, and how much they were enclined to worſhip the Babylonicall beaſt of Rome, and to feare all his threatnings, and cauſeleſſe curſes, hee abuſed them thus, and by their rebellion brought this noble Realme, and Kings of England under his moſt cruell tyranny, and to bee a ſpoyle of his moſt vile and unſatiable covetouſneſſe, and raveny, for a long, and a great deale too long a time. And to joyne unto the reports of Hiſtories, matters of latter memory, Could the Biſhop of Rome have rayſed the late rebellions in the North, and Weſt Countries in the times of King Henry, and Edward, our gracious Soveraignes in their time, but by abuſing of the ignorant people? Or is it not moſt evident that the42 Biſhop of Rome hath of late attempted by his Iriſh Patriarkes, and B•ſhops ſent from Rome with his Buls, (whereof ſome were apprehended) to breake downe the barres, and hedges of the publique peace in Ireland; onely upon confidence, eaſily to abuſe the ignorance of the wilde Iriſhmen? Or who ſeeth not, that upon like confidence, yet more lately hee hath likewiſe procured the breach of the publique peace in England, (with the long, and bleſſed continuance whereof hee is ſore grieved) by the miniſtery of his diſguiſed Chaplaines, creeping in Lay mens apparell into their houſes, and whiſpering in the eares of certaine Northerne borderers, being then moſt ignorant of their duty to God, and to their Prince, of all people of the Realme, whom therefore as moſt meete, and ready to execute his intended purpoſe, he hath by the ſaid ignorant Maſſe-prieſts, as blind guides, leading the blind, brought thoſe ſilly blind ſubjects into the deepe ditch of horrible rebellion, damnable to themſelves, and very dangerous to the ſtate of the Realme, had not God of his mercy miraculouſly calmed that raging tempeſt, not onely without any ſhipwrack of the Common-wealth, but almoſt without any ſhedding of Chriſtian, and Engliſh bloud at all.
And it is yet much more to bee lamented, that not onely common people, but ſome other youthfull, or unskilfull Princes alſo, ſuffer themſelves to bee abuſed by the Biſhop of Rome, his Cardinals, and Biſhops, to oppreſſing of Chriſtian men their faithfull ſubjects, either themſelves, or elſe by procuring the force, and ſtrength of Chriſtian men, to bee conveyed out of one Countrey, to oppreſſe true Chriſtians in another Countrey, and by theſe meanes open an entry unto Moores, and Infidels, into the poſſeſſion of Chriſtian Realmes and Countries: other Chriſtian Princes in the meane time, by the Biſhop of Romes procuring alſo, being ſo occupied in civill warres, or troubled with rebellions, that they have neither leiſure nor ability to conferre 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 onely read, and heare out of the hiſtories of old, and not alſo ſee and feele theſe new and preſent oppreſſions of Chriſtians, rebellions of ſubjects, effuſion of Chriſtian bloud, deſtruction of Chriſtian men, decay, and ruine of Chriſtendom, increaſe of paganiſm, moſt lamentable, & pittifull to behold, being procured in theſe our dayes, as well as in times paſt, by the Biſhop of Rome, & his Miniſters, abuſing the ignorance of43 Gods 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 Gods Word, ſhewing as moſt truely, ſo moſt plainely, how great a miſchefe ignorance is; and againe, how great, and how good a gift of God, knowledge in Gods Word is. And to begin with the Romiſh Clergie, who though they doe bragge now, as did ſometimes the Jewiſh Clergie, that they cannot lacke 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 Gods word and law, from themſelves, and from his people, that he will repell 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, threatning his heavie wrath and deſtruction to them; if they faile 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 ſoule; and that all men bee vaine, in whom is not the knowledge of God, and his holy Word: that they who walke in darkeneſſe, wot not whither they goe, and that the people that will not learne, ſhall fall into great miſchefes, as did the people of Iſrael, who for their ignorance in Gods Word, were firſt led into captivitie; 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 blinde, that when they did moſt wickedly and cruelly, they thought they did God good and acceptable Service, (as doe many by ignorance thinke even at this day:) finally, through their ignorance and blindneſſe, their Countrey, Townes, Cities, Ieruſalem it ſelfe, and the Temple of God, were all moſt horribly deſtroyed, the chiefeſt part of their people ſlaine, and the reſt led into moſt miſerable captivitie; for he that made them had no pitty upon them, neither would ſpare them, and all for their ignorance.
And the holy Scriptures doe teach, that the people that will not ſee with their eyes, nor heare with their eares, to learne and to underſtand with their hearts, cannot be coverted and ſaved. And the wicked themſelves, being damned in hell, ſhall confeſſe ignorance in Gods Word, to have brought them thereto, ſaying, we have erred from the way of truth, and the light of righteouſneſſe hath not ſhined unto us, and the Sunne of underſtanding hath not riſen unto us;44 we have wearied our ſelves in the way of wickedneſſe and perdition, and have walked cumbrous and crooked wayes; but the way of the Lord have we not knowne.
And as well our Saviour himſelfe, as his Apoſtle Saint Paul, doth teach, that the ignorance of Gods Word commeth of the devill, is the cauſe of all errour, and miſ-judging, (as falleth out with ignorant ſubjects, who can rather eſpie a little moate in the eye of the Prince, or a counſeller, then a great beame in their owne) and univerſally it is the cauſe of all evill, and finally of eternall damnation; Gods judgement being ſevere towards thoſe, who when the light of Chriſts Goſpell is come into the world, doe delight more in darkeneſſe of ignorance, then in the light of knowledge in Gods Word. For all are commanded to read, or heare, to ſearch, and ſtuddy the holy Scriptures, and are promiſed underſtanding to be given them from God, if they ſo doe: all are charged not to beleeve any dead man, nor if an Angell ſhould ſpeake from heaven, much leſte if the Pope doe 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 Gods Word, Princes muſt learne how to obey God, and to governe men: in Gods Word, ſubjects muſt learne obedience both to God and their Princes; old men, and young, rich and poore, all men and women, all States, ſexes, and ages, are taught their ſeverall duties in the Word of God. For the Word of God is bright, giving light unto all mens eyes, the ſhining lampe, directing all mens pathes and ſteps: let us therefore a wake from the ſleepe and darkeneſſe of ignorance, and openour eyes that we may ſee the light: let us riſe from the workes of darkeneſſe, that we may eſcape eternall darkeneſſe, the due reward thereof; and let us walke in the light of Gods Word, whilſt we have light, as becommeth 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 obtaine 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 thankeſgiving, for ever and ever. Amen.
O Moſt mighty God, the Lord of Hoſts, the governour of all creatures, the onely giver of all victories, who alone art able to ſtrengthen the weake 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 governour 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 eternall Word, as to their owne Naturall Prince, and Countrey, and manifeſtly to this Crown and Realme of England, which thou haſt of thy divine Providence aſſigned, in theſe our dayes to the government of thy ſervant our Soveraigne and gracious King. O moſt mercifull Father (if it be thy holy will) make ſoft and tender the ſtony hearts of all thoſe that doe exalt themſelves againſt thy truth; and ſeeke either to trouble the quiet of this Realme of England, or to oppreſſe the crowne 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 joyntly glorifie 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 Realme, with others that confeſſe thy holy Goſpell, may obtaine by thine ayd and ſtrength, ſurety from all enemies, without ſhedding of Chriſtian blood, whereby all they which be oppreſſed with their tyrannie, may be releived, and they which be in feare of their crueltie, may be comforted; and finally, that all Chriſtian Realmes, and ſpecially this Realme of England, may by thy defence and protection, continue in the truth of the Goſpell: and enjoy perfect peace, quietneſſe, and ſecuritie: and that we for theſe thy mercies, joyntly altogether with one conſonant heart and voyce may thankefully render to thee all Laud and praiſe, that we knit in one godly concord, and unity amongſt our ſelves, may continually magnifie thy glorious Name, who with thy Sonne our Saviour Ieſus Chriſt, and the holy Ghoſt, art one eternall, Almighty and moſt mercifull God: to whom be all Laud and praiſe: world without end. Amen.
(EEBO-TCP ; phase 2, no. A87263)
Transcribed from: (Early English Books Online ; image set 111711)
Images scanned from microfilm: (Thomason Tracts ; 23:E130[30])
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.