OF all doctrinall positions set abroach in the schoole of Antichrist, (men, brethren, and fathers, well beloued in the Lord) there is not a more errone­ous paradoxe, estranged nay abhor­rent from all both diuine and humane literature, then that which giues the Bishop of Rome preheminence ouer Kings and Emperours. Innocent. 3. in decretal. ad­uanceth the Pope in state aboue the Em­perour as much as the Sunne in brightnesse surmounts the Moone, and as gold in value exceeds lead. Gelas. dist. 95. Howbeit as among the Philosophers there was not an opinion so absurd, but there were euer some auditors as absurd, to enter­taine it: so, as harsh an assertion as this is, and vnsa­uourie, yet there want not euen amongst vs Christi­ans, who intoxicated with the cup of Babylonish in­chantment, not onely not distaste the same as vnca­tholicke, but as truly Orthodoxall, approue of it and embrace it; and that with such resolution of minde and heate of affection, that many stick not in defence thereof to venture goods, lands, liuing, and libertie; [Page 2]and some more desperate then the rest, Like the Dona­tists, who for their errors & credits sake, wilfully made thēsclues away: Aug. cpist. 50. ad Bonif. to lose their liues. For the better informing therefore of mens iudgements and consciences in that behalfe, I haue thought it opereprecious for the present, and worth the while, to trauell somewhat in that argument, and to let them see, vnlesse they hoodwink and blindfold themselues for the nonce, that Kings and Princes by Gods ordinance are constituted supreme Gouernors of their dominions, without subordination or depen­dance to any earthly superiour; and the soueraigne power which the bishop of Rome claimeth ouer them, to be meerely transcendent, Antichristian, vniust, and vsurped. A string more then needful to be harped on in these Iesuited cayes: wherein traitors go for martyrs, and rebelliō against Princes, doth maske vnder the vizar, and is enameled with the speci­ous name of Catholicke de­uotion. And for this purpose, I haue purposely sin­gled out and chosen for my Text, the parcel of Scrip­ture euen now proposed, as promising much that way. For indeed it containeth an absolute rule, brief­ly setting downe both the subiect from whom, and the obiect to whom subiection is due. Which two points duly debated and discussed, it will euidently appeare, among other wholesome documents, whe­ther of right is aboue or vnderling to other, the ciuill Magistrate or the Pope; and consequently who do better, or be more to blame in the title of Suprema­cie, we, who stand for the King against the Pope, or our vnnaturall countrymen, who take part with the Pope against the King. The King of Kings grant, that in the audience of Christian subiects, I may not with­out fruite intreate of so important, prositable, and ne­cessarie a Subiect.

And first, touching the parties liable to sub­iection, our Apostle declareth who they be, in the [Page 3]words (euery soule.) Where by soule is meant, According to the Hebrew word [...] in the old Testa­mēt, for which Targhum ex­presly hath [...] Leuit. 2. [...] a kind of speech wherein the whole is noted by the part. not the spirits of men separated from their bodies, for they be either in heauen if good, or if bad in hell, as Scripture affirmeth and informeth vs, and so with­out the reach of any earthly Potentate to be able to touch them: but according to the figure synecdoche, the soule being the nobler part of man, is put for the whole man composed of soule and body. A figure of speach very familiar in holy Writ, and much fre­quented. To this is annexed the particle (euery) [...] euery soule, which being a note of vniuersalitie, and neither here nor elsewhere throughout the whole volume of Gods booke, by any restraint of ex­ception in this case abridged, it cannot but make the proposition generall and extend vniuersally & singu­larly to all. For the persons to whom subiection is to be yeelded, the Apostle likewise expresseth them by the name of higher powers: whereby is signified the ciuill Magistrate in euery commō wealth, of what forme of gouernment soeuer it be, as the King, Tres regimi­nis formae: Monarchia, Aristocratia, Democratia. Plato in polit. & Aristot. l. 3. polit. cap. 5. & lib. 6. Ethic. cap. 16. where the state is Monarchicall; the Optimates, where it is Aristocraticall; the people, where Democraticall. For it is not to be thought, that Christ came to abro­gate, to abolish or repeale any lawfull ciuill policie formerly established, but by planting therein his spi­rituall kindome, standing especially in the motions of the heart, of the Synagogue of sathan to make it the Church of God. The outward administratiō wherof, may well be fitted, and made agree to any fashion of politicall regiment, without impeachment or preiu­dice to the same. In so much, that where they meete a­right, [Page 4]a Christian commonwealth & the Church are no longer to be held for two distinct bodies, as iron and clay, which will not sticke together: but so grow into one, like the sience and the stocke wherein it is graffed, that they become in a maner termini conuer­tibiles, as Logitians speake, termes equiualent, or as Grammarians say, synonymaes, words that import all one matter. And of them may be verified, that which Ioseph said of Pharaohs two dreames of the Kine and of the eares of corne, Gen. 41. They are both one. By which their combination & mutual dependence, the wel-be­ing of either is not onely no whit empaired, but great­ly bettered and amended. As may be exemplified, not to instance forreine countries, in this natiue and flo­rishing Realme of ours, the Lords name be praised for it. And pray we incessantly and from the ground of our hearts, that as he vouchsased of his goodnesse to stitch them together againe, when by force of Romish tyranny they were rent asunder; so now they may be wedded in a perfect and perpetuall mariage, neuer to part nor be diuorced any more. The seueral parcels of the account thus cast, the sum of the whole in grosse by iust Arithmeticke amounteth to this much: that all men, of what condition or state soeuer they be, do stand obliged and bound by dutie to subiect them­selues in all things to the temporall Magistrate, where they inhabite and conuerse, without resistance. A doctrine of singular consequence, and to many very good vses seruiceable. To giue you a taste of some of the principall and most materiall points, for time will not suffer me to touch them all in particular.

First, it ditteth vp the mouthes of Anabaptists, who dreaming of an equalitie purchased by Christ, disclaime all Magistracy, See the Anti­theses between the true Christ and the salse, put forth by certaine of that crue in Tran­siluania, especi­ally the seuenth as a calling altogether vnlawfull for Christians to exercise. As though true Christianity and Magistracy were things incom­patible, and as fire and water did expell one the other. Whereas in very truth there is no more repugnancy between them, then betweene heate & light, which though they be disparata distinct things, and in them­selues seiunct and separate, yet are found to concurre well enough in eodem tertio, as in the globe or body of the Sunne. If Saint Paul had bene of their minde, he would no doubt, in this his treaty of a Magistrate, haue branded it with some marke of dislike or other, and not blaze it with colours of applause and appro­bation, as he doth. Neither would he so vehemently haue called for obedience vnto rulers, but rather haue incensed and set the people at defiance against them. To say, this of Saint Paul shewes, that Christians may be subiect to an heathen Magistrate, but proues not that a Christian may play the Magistrate himselfe, is no sound collection of a iudicious mind, but a friuo­lous suggestion of a light braine: for if Christians with safe conscience may be subiect to an heathen Magistrate, why not rather (I report me to you) to one that is a Christian, & better qualified? And if it be lawfull for a Christian to be a subiect, why not a King, since subiection seemeth more to preiudicate the libertie of the Gospel, then to reigne & beare rule? Much might be said in consutation of these phanta­sticks, but because I see they rather need to be purged for phrensie then informed by diuinitie, I leaue dis­puting [Page 6]the case longer with them, and at this time onely for their healths sake put thē in mind of Anticy­ra, Naniget An­ticyras. where, for sayling thither, they may be sure of Hel­leborus enough to scoure their humorous braines withall. And if they thinke much to be seene arriue and land there, let them, by my aduice, hold on their course, till they come to Vtopia, or some such Vdemi­en coast. For there, if any where, it is likely they may find entertainment, and obtaine licence to erect their new fangled architecture, the confused chaos and [...] platforme of their turbulent and tumultuous Anarchy. Sure, sober and discreet Christians, who be­sides the light of nature haue the Canon of Gods word to direct them, will none of it.

Againe, this marres the market of the Romane Clergie, who chalenge an exemption from all earth­ly powers, as a legacie bequeathed them of God, by vertue of their spirituall function. For whereas Saint Paul exacteth obedience of all men, none of any vo­cation excepted, as by the tenour of his speech is more then euident, it argueth plainly, that by the au­thoritie of Saint Paul, which is agreed of all sides to be canonicall and authentick, Clerks if they be men, do owe subiection to the Magistrate no lesse then lay men. The inference is not mine, that ye should suspect it as new fangled and partiall. It is the ancient Fathers owne, of whom I haue borrowed it, and from whom the Church of Rome would seeme to swarue in none of her Theoremes, Chrysost. hom 23. in epist. ad Romanes. and proceedings. Chry­sostome in his 23. Homily vpon the Epistle of Saint Paul to the Romanes, out of the same words now in [Page 7]hand, maketh the same deduction, that by that gene­rall precept of the Apostle all are concluded vnder subiection to the Magistrate, Priests (to vse his owne terms) as wel as secular men. Theophyl. in cap. 13. epist. ad Romanos. Theophylact as he traceth the footsteps of Chrysostome in most of his expositi­ons, so in this he iumpeth iust with him and followeth him to a haire. To whom subscribeth Theodoret, In cap. 13. ep. ad Rom. In Epist. ad Roman. Epist. lib. 3. cap. 100. nei­ther doth Oecumenius vary from them. Pope Gregory the first maketh vp a part in the same harmony, how­soeuer the later Popes sing the cleane contrarie note. But it is no newes to heare Popes contradict one ano­ther, the Musicke of the Papacie is compact almost if not altogether of such discords, which make a me­lody fit for hell and Diuels to daunce by the measures thereof. Saint Bernard though he saw not all things, Ad Senoneos. Arcbiepiscop. epist. 42. about the yeare 1140. by reason of the blindnesse of his time wherewith he was ouerwhelmed, as he is taxed in the Prouerb, Ber­nardus non vidit omnia: yet as thicke as the mist was, he could descry this interpretation for true through it, and not onely condescended to it himselfe, but la­boured by strong perswasion to possesse others al­so, and that Eugenius a Bishop of Rome himselfe a­mongst the rest, with apprehension of the same. And if these gray haires, these old Fathers had all held their peace, the case is so clearely resolued in holy Scrip­ture, and by practise of the Church so abundantly ra­tified and confirmed, that none but such as haue lost their eies, or wilfully close them against the light of apparent proofe, can chuse but see it. To beginne with the Priests of the old Testament, that they were euer subiect to the Prince, and vnder his Coram nobis, [Page 8]it is frankly and freely confessed by Doctors of their owne, that I shall not need to spend any time, nor to bestow any paines about the further prouing of that point. And for the Gospell, that by it the state of Princes was neither abated nor altered, but remained still the same it was before, and so the Princes hand no more restrained from his Clergy then from his other subiects, it may also by many manifest testimonies of the new Testamēt vnauoidably be euinced. You can­not be ignorant, how that Christ charged the Scribes and high Priests as well as others, will all duty to Caesar, the right and interest of God, which in all things, and at all times, and of all persons ought to be foreprised and kept inuiolate, safe reserued. And for his owne part, when he was conuented, arraigned and condemned by the Romane Magistrate, Ioh. 19. though but a deputie: he was so farre off from excepting against him, as one that transgressed the bounds & went be­yond the limits of his authority in medling with him both a Priest and a Prophet, that he dutifully submit­ted himselfe vnto his will, & ingenuously agnized his power ouer him to be from heauen, notwithstanding his iudgement against him was most iniurious and wrongfull. And if Christ had freed his Apostles from the iurisdiction of the Magistrate, would Saint Paul, think you, wittingly haue forfeited and betraied his right, Act. 25. when of his owne accord he appealed to Cesar, and made his personall appearance and apologie be­fore his tribunall seate, vnrequired? No, no; it is well knowne Saint Paul was of that puissant spirit and vn­danted courage, that rather then he would haue so [Page 9]done, he would haue incurred & vndergone any euen the sharpest penaltie, yea though he had bene there­unto by authoritie vrged and prouoked. And whom, I pray, doth Saint Peter warne, 1. Pet. 2. to submit themselues vnto the King, as vnto the supereminent, were they not his fellow Elders as well as the rest of the faithful, whom a little after he importuneth to feed the flocke of God? 1. Pet. 5. As for the title of kingly Priesthood attribu­ted by Saint Peter to the Church of Christ, 1. Pet. 2. it maketh nothing against this, if it be construed aright. For it must not be vnderstood of y ^e kingdoms of this world, as though the Apostles meaning had bin that Priests, which in former times were subiect to the King, were now by meanes of the Gospell, become kings within themselues, and may do as they list, without con­troulment and feare of law, Dorm. fol. 40. as Dorman that drowsie Endymion and his Louanian consort dreame in their sleep: but the Church was styled with that appella­tion onely in regard of the kingdome of heauen, as Iohannes de Parisiis a bird of their own feather, Ioh. de Paris. cap. 18. wel no­teth, & all the ancient Fathers, vno ore, with one voice so expound the place. With Scripture doth accord the vse of the Church for many ages succeeding. Per­use the Ecclesiasticall stories from top to toe, or if your leasure or skill will not serue you, consult the best learned Diuine amongst our aduersaries you can come by; and if he can produce vnto you one vn­counterfeit president to the contrary, but that the Priest, for the space of a thousand yeares after Christ, was still vnder the checke and correction of the Prince, then let me beare the blame and shame of a [Page 10]false teacher. Truth it is, religious Princes haue shew­ed Clergimen extraordinary fauour in their Courts, both for their Maisters and for their message sake; but neuer Prince, look who enlarged their liberties most, did so absolutely release them from the bond of alle­giance, but that himselfe might at his pleasure call them to a reckoning of their doings, and proceed to punishment against them, if the case so required: vntill such time as the Antichrist of Rome, as it was pro­gnosticated of him long before vnder the persō of the whore of Babylon, Reuel. 17. got the mastery of the Kings of the earth, and bound them in such awe, that they durst not so much as question; much lesse crosse any of his desires or designes, though neuer so leud, neuer so ex­trauagant. As a glozer of their owne vpon the De­cretals not obscurely insinuateth; his words be these: Quaeritur quis exemit Clericum de iurisdictione Impera­toris, &c. Question is moued, who exempted the Priest from the iurisdiction of the Emperour, where­as before he was his subiect: Extra. de ma­iorit. & obed cap. 2. in marg Laurentius saith, the Pope exempted him by consent of the Emperour. But what though the Emperour at the Popes moti­on, had endowed them with an immunitie and an im­punitie full out as large as is pretended? You must know, it is one thing to pleade a priuiledge by speci­all graunt from the King, and another, to intitle them­selues vnto it in the right of Gods word, & to claime it as their owne heritage properly belonging and inseparably vnited to their sacred function. So that ye see, howsoeuer it be disguised vnder the maske & vizar of Religion, it goeth cleane against the streame [Page 11]of Gods word, and is in truth no better then flat rebellion against his Vicegerents and Lieutenants here on earth, for Priests, vnder the colour and pre­text of Gods law, to sequester themselues from the gouernance and chastisement of the Prince. And this conclusion shall vndoubtedly go for currant, and stand for Catholicke, though all the kennell of Ie­suites, Seminarians, and other Antichristian hounds do barke and baule neuer so with open mouth against it as hereticall.

Moreouer, Princes may hence take a scantling, how farre their authoritie and charge stretcheth, as well in respect of the persons ouer whom, as of the causes wherein they haue to gouerne and beare the sword. For sith the holy Ghost requireth subiection of all in generall, and that simply without limitation of any kind of matter, it is a sequele past the re­felling of both Seminaries, A Gordiꝰ knot past loosing, ex­cept the Pope, like Alexāder, come with his sword & chop it all to peeces. and lay all their heads to­gether, that Princes within their owne Realmes and territories are supreme gouernours, as of all persons, be they Priests, Prelates, Popes, or whatsoeuer, so likewise in all things, whether they concerne the first or second table of the Law of God. For where the Spirit of God compriseth all, they do but delude themselues, who vpon any pretence exclude them­selues. And where the Spirit of God speaketh indefi­nitely and at large, not distinguishing of the things wherein subiects are, or are not to obey; it is vaine for subiects of any sort, to capitulate and indent with their Prince, in what cases forsooth they will be at command, and in what they will not. Whereby ap­peareth, [Page 12]that popish Princes who suffer themselues to be perswaded, that all Ecclesiasticall both persons and matters are cleane without the compasse of their cōmission, and pertaine not to their princely charge, and thereupon refuse to haue to do with Priests their doctrine and doing, or to deale in any other occur­rent of spirituall nature, leauing them to the en­tire conduct of Churchmen, & neuer regarding whe­ther they be managed aright or no, are deeply guilty before almightie God, and haue much to answer for breach of dutie in the execution of their office. As al­so those reformed Princes, who hauing the word of God for their warrant, and the examples of the godly Kings of Israel and the religious Emperours of Chri­stendome for their president, do by due course of law prouide that all men do their dutie, Priests as well as other; and that Gods true Religion be maintained within their dominions, as well as ciuill iustice mini­stred, do no more then what of right they may do, and of bounden dutie should do. And therefore it was an egregious, sawcie, disloyall and irreligious part of Thomas Becket Archbishop of Canterbury, Math. Paris. in Henrico 2. anno 1164. Guil Newbri­gen [...]retū Ang lib. 2. cap. 16. when the King then regnant, inflamed with desire of iustice, sought to punish certaine Clergie men for diuers robberies and murthers committed, whereof they stood detected and conuicted before the Iudges in their circuits; openly to resist and oppose himselfe a­gainst him, as he did. And truly the Bishop of Rome had done far better for the credit and reputation of his Church, if, when he canonized him for a Saint, he had condemned him for a traitor. For who, not alrea­die [Page 13]addicted to the Romane superstition, will be in­duced to thinke wel of that religion which obtrudeth vpon the people to be worshipped a rebell and trai­tor against his Prince? of whom the maisters of Paris made it a disputable point, whether he were saued or damned. And one in fauour of the Church of Rome extolling him to the clouds for a Martyr; Rogerus Normannus. another an­swered, he was worthy to die as a malefactor, for that he durst presume to thwart & coūtermand the perēp­tory command of his Prince, whom God would haue in all things with all reuerence & submission obeyed, his owne diuine dominion and due no way violated. And in case the Kings pleasure be repugnant to the will of God, though the rule be generall, Act. 5. The King as mount Sinai may not be tou­ched without mortal offence, much lesse vio­lently assaulted The true pun­ctuall import of the word [...], and the very abstract quin­tessence of a subiects dutie. The superiority which the Pope vsurpeth ouer Princes, is here stript & whipt, being the most venimous Coc­katrice that euer poisoned the Church of Christ. that God is rather to be obeyed then man; yet the law of God al­loweth no man by opposition to rebecke him, but absolutely bindeth all men with patience to submit themselues vnto his sword, and to endure the penalty which he shall inflict vpon them for refusing to do as he commandeth. The one way leadeth to rebelliō, the innate fruite of Romish Catholicisme, abhomina­ble to God and good men; the other to persecution for righteousnesse sake, the badge of true Christiani­tie, whereby man is tried, & by his trial God glorified.

Further yet, the vlcerate Aposteme of the Popes vsurpation, in taking vpon him to depose Princes, and dispose their kingdoms at his pleasure, if they chance to stand in his light, or any way to eclipse the bright beames of his vnlimited Maiestie, by the interposition of their earthly domination, is here crushed and lan­ced to the quicke. If his Holinesse had any such coer­ciue [Page 14]power ouer Princes allotted him by God, as he challengeth, and his flattering parasites soothe him vp in, doubtlesse S. Paul, hauing so fit an opportunitie as here is offered him, would haue giuen the faithfull some inkling of it. But in that he deuideth the Church into two parts onely, subjects and higher powers, not mentioning any third state superiour to Princes; he giueth that Papall fancie so deadly a stripe, as all the balme in Gilead will not serue to heale the wound. For except we shall traduce the Apostles diuision as defectiue and insufficient, it must needs be granted, A plaine de­monstration to the eye where­by the mount of the Romish sy­nagogue is sub­uerted. that the Bishop of Rome is included in one of the two sorts; either he must go in the tale of subiects, or be ranked with the higher powers. But among the higher powers he can haue no place, as by the con­text is plaine, they being there decyphered to be such as beare the sword, and to whom tribute is payable, the specificall and, as I may say, characteristicall notes of the secular Magistrate, and so not originally inhe­rent and incorporate in the office of a Bishop, as the Pope is, whom Christ by speciall prohibition hath interdicted all ciuill dominion, whereof the sword is the ensigne, Math. 20. Mark. 10. This letteth not but Bishops may lawfully deale in ciuill causes, being thereunto cal­led and autho­rised by the higher powers. and tribute the earnest. Wherfore seeing that the Bishop of Rome cannot be reckoned a­mongst the higher powers, it followeth, not as an ar­bitrary or coniecturall supposition, but as a necessa­ry concomitant, and certainty more then geometri­call, that he is to be accounted but in the number of subiects. And they by Gods owne institution and or­dinance are bound to obey, not licensed to domi­neere and tyrannize ouer Princes, as the Bishop of [Page 15]Rome in the pride of his heart arrogantly presumeth to do. An vlcer that cannot be pier­ced with too sharp a naile. This Analysis of the place, howsoeuer the Po­pishly affected cannot well brooke nor digest with patience, as derogatory to the prerogatiue of the Pope, whom they take to be their summum bonam; yet is it agreeable to the vniforme confession of the Primitiue Church, which euermore acknowledged Princes to be superiour to all, and subject to none but God; as by the verdict of Tertullian, Optatus, Chryso­stome and other of the ancient Fathers, if need were, and time and place would permit, might more parti­cularly and at large be made good. Ridiculous it is, and worthy the smeare of a black coale, which the Bi­shop of Rome, to bleare the eyes of his silly profe­lytes withall, Extra. de ma­iorit. & obed. c. Solitae. 1. Pet. 2. The Popes Glosse corrup­teth the text. doth comment vpon those words of Saint Peter, Submit your selues vnto the King, [...] as vnto the most excellent. For by (as vnto the most excellent) he would beare them in hand, that the Apostle intended a resēblance only, not that the King was very so indeed: whereas the particle (as) doth there betoken the realty and truth of the matter, like as in that of Iohn, We saw the glorie thereof, Ioh 1. [...] as the glorie of the onely begotten Sonne. And yet is this no point so insulsly paraphrased by reason of the terme of doubting (perhaps) wherewith he quali­fieth his speech; as where he a dioyneth without any maner of scruple or staggering at all, that Saint Peter said not simply, Submit your selues, but with this ad­dition, for Gods sake; following therein the tracke of the vulgar version, or rather as other reade more su­tably to the Greeke originall, for the Lords sake, [Page 16] [...]: as if by those words (as they euer haue had a singular grace and dexteritie in transsubstantiating by words) the precept were transformed into a coun­sell: See the Glosse vpon the Chapter. whereas taken in their right sence, they serue ra­ther to giue a sharper edge vnto it, and to make it more emphaticall. As Saint Paul when he had giuen out of the magistrate, He is the minister of God, inferres thereupon, Rom. 13. Wherefore ye must be subject, not because of wrath onely, but also for conscience sake.

The Priest indeed, as cannot be denied, hath a kind of regiment, as wel ouer Princes as priuate men, annexed to his office. In consideration whereof, Saint Paul exhorteth, Heb. 13. Obey your Ouerseers. But this is internall, not externall; perswasiue, not compul­siue; spirituall, not temporall; ouer their soules, not ouer their bodies, goods and inheritances: and so neither hinders the subiection of the one, nor is pre­iudiciall to the principalitie of the other. For as the King in sicknesse may be ruled by Physitions, in building by Masons and Carpenters, in trauelling by guides, in warres by souldiers, and by his Coun­cell in affaires of State; yet this diminisheth nothing of the supremacy he hath ouer them: but if these or any of them make default against any of his lawes, the King for all that by his princely power may pu­nish them accordingly: so the King may be ruled by his Clergie in matters of doctrine and discipline, so far forth as they perswade no other then what is con­sonant to the Propheticall and Apostolicall Scrip­ture. But if once they exorbitate from that rule, and become either negligent in their office, or false in [Page 17]their teaching, or vicious in their liuing, or in plot­ting and practising treacherous and perfidious; the King may notwithstanding by his royall authority, according to the quantity and quality of the offence, lawfully correct them, whether it be by a pecuniary mulct, or by restraint of liberty, or by confiscation of goods, or by the losse of life, or otherwise, as he shall see good. But if the King on the other side an­swer not his duty to God in euery point, the Priest must not now do the like by him, forasmuch as God hath not thereunto authorized him.

The Priests office is confined to the word and Sacraments, it extendeth not to the sword. So that the Priest may teach and reproue euen Princes, as E­lias did Achab, Nathan Dauid, Iohn Baptist Herod: but by any corporall chastisement to discipline the meanest subiect, much lesse by strong hand and force of armes to reclaime Princes, and will they nill they, to reduce them to order if they go astray, whom God hath reserued to his owne iudgement, a punishment no doubt seuere enough; the Priest by the resolution of Gods word, is not onely not permitted, but flatly inhibited so to do.

What words then can serue to vtter the huge­nesse, the length, breadth, depth and thicknesse of the indignity and wrong which the Bishop of Rome, of long time hath, and still doth offer vnto Christian Princes? who if they humour him not in euery thing he would haue, tend it neuer so directly to the disho­nour of God, the destruction of the Christian faith, the annoying of their State and peoples, ouer whom [Page 18]God hath set them, makes no more ado but depriues them streight of their regal dignity, assoiles their sub­iects from their allegiance; and if they be not strong enough to make their party good and effectuate his proiects, The Pope can fish best in troubled water irritates forreine Princes to inuade their do­minions, vpon compact to weare them if they can win them: knowing like a crafty foxe, that ambi­tious Princes, as fish with baite, are easie to be caught by such compositions. Certainly if Tully himselfe were now liuing, who for eloquence bare the bel in all the world, he could not with al his Rhetorical colours paint it out sufficiently, nor with figures of passiō con­dignely vociferate, exclaime and inueigh against it.

Were there not of the Kings of Israel and Iuda, as the Spirit of God vpbraideth diuers of them, that were sold vnto wickednesse and deuoted to idolatry? yet in the bookes of Kings and Chronicles, you shall not find one Priest recorded that euer attempted the like against any one of them so long as that kind of gouernment was afoote. After the coming of Christ and irradiation of the Gospell; of the Emperours that reigned, some were infidels, some tyrants, some here­tickes, some apostataes; and yet neither the Apostles for their time, nor their successors for many ages af­ter, did either offer to rebell themselues, or incited o­thers to take armes against them. If they will not trust me so far, yet I dare say they will giue credit to Othe Frisingensis, who was neither Lutheran nor Calui­nist, but Historian of their owne. Thus he writeth: I haue read ouer and ouer the gests of the Romane Kings and Emperours, and I find none of them before Henrie [Page 19]the fourth, Emperour, excommunicated by the Bishop of Rome, or depriued of his kingdome. This deed was done by Hildebrand, aliàs Gregorie the seuenth, a thousand yeares good after Christ. And was there none of all his predecessors, thinke you, no not one all that while, that either knew his duty, or would performe it, sauing Hildebrand onely, that furious and sacrile­gious monster? But in him and this exploit of his, if all be true which men of his owne time and religion historifie of him, is verified the old prouerb, Similes labris lactucae, [...], dignū patella operculum. Like lips like lettuce, sory crow sory egge, such a couer such a cup: I meane, like act like author, such a stratageme such a contriuer; the one wicked, the other impious; the one sathanicall, the other diabolicall.

Fie of that Papall and more then Pharisaicall pre­sumption, that of a Bishop vnder a Prince, should not onely aspire and take vpon him to be a Prince a­mong Princes, but counts himselfe disparaged and iniuried, if he be not suffered to rule the roast by him­selfe alone, as Lord paramount ouer all Princes. He boasteth himselfe for Christs Vicar and Peters successor: but this beastly and Lucifer-like pride ministers strong suspition, if not assurance, that he is neither, but rather that man of sinne and sonne of perdi­tion, 2. Thess. 2. forespoken of by Saint Paul, that should exalt himselfe aboue all that is called God; for so are Prin­ces, I said, Psal. 82. ye are Gods.

Oh that it would please God at length to illuminate the eyes of our moderne Princes, that they may see their owne right, and giue them courage, that they be no longer afraid of that Romane chough, to take [Page 20]from him these feathers of theirs, which he guilefully but wrongfully hath embezeled and purloyned away from them, The power which the Kings of the earth giue to Antichrist shall at length recuile againe to the right owners, Anti­christ confoun­ded. & implumed himselfe withall! Wel, some such thing there is intimated in the Apocalyps, which thogh it hath not so speedy an accomplishment as we could wish, yet we may ascertain our selues that in due time as God in his infallible cousaile hath determi­ned, it shall come to passe. And as Dalila serued Sampson, so shall they shaue off his furtiue lockes, be­reaue him of his triple Crowne, strip him out of his imperiall prerogatiues, reuenues and eschetes, and make like another Bishop. Heauen and earth shall passe, but no title, no iota of Gods word shall by any engines neuer so politicke, neuer so potent, be frustrated or defeated. Which being so, as ye see can­not be gainesaid, The diuell and his spirit of rebellion do possesse the hearts of these men, and itch to come into their fingers and will not leaue them I thinke, till by some disciplinary exorcisme more then or­dinarie they be coniured out. O Lord, how feareful is the case of those countrimen of ours, who vpon the Popes war­rant, a strange proud Italian Priest, make no bones nor conscince not onely to disobey their gracious and liege Soueraigne, but by plots and practises to take away his life, and to disinherite him of that por­tion of the earth which God hath entailed to him and his for euer, for the preseruation of his Church and continuation of his Gospell amongst vs: as for his owne part, both by sword and pen he hath hitherto done, to the admiration of all Christendome; and we do verily trust in God, wil perseuere in that resoluti­on, he and his hopefull progeny after him to the worlds end.

What? do they thinke the Popes dispensation will excuse their doing from vndutifulnesse? Alas, Alas; [Page 21]that is no armour of proofe: but being made of no better stuffe then thin browne paper, is not able to beare out the last shot that Gods word doth dis­charge against so grosse and heathenilsh an impietie. But at this time, Lord that men not banished from their wits should so foo­lishly and wil­fully build the bulwarke of conscience vpon so fickle a ground and sandy a foun­dation, and hang the state of their soules vpon so rotten a pin. onely to kill them with their owne weapon, their owne sword: they crake much of their Thomas Aquinas, the very Atlas indeed that beares on his shoulders the heauen or hell rather of their Schoole-diuinitie; but as seemeth, they study him but lightly and to halfes: else they would neuer so confidently affie and repose themselues vp­pon the Popes dispensation in that case. For he plain­ly auoucheth one where, of the law of nature, that it is vnchangeable; and in another place, of the com­mandements of the morall law of God, that they are indispensable. Now who knowes not, that the dutie of a subiect towards his Prince, is both deriued from the law of nature, and also prescribed by the fift pre­cept of the Decalogue? So that by their owne Ange­licall Doctors iudgment, which I am sure they wil not for any good go about to impeach, the subiects du­tie toward his Prince is inuiolate and past dissol­uing.

Do they beare themselues vpon the Popes excom­municating of the King? That plaister is too narrow for the sore too. For by that Ecclesiasticall censure a man is made but as an heathen, Sicut Ethnicus, Mat. 18. not worse then an heathen. Now it is manifest, that hea­then Princes ought to haue obedience exhibited vn­to them, as the Apostles Peter and Paul do precisely enioyne: therefore such as be excōmunicated ought [Page 22]not to be debarred of the same neither. Besides, it is a case ouerruled by the ioynt consent of their owne Doctors for the most part, Excommuni­cation is not a­uaileable to vnloose the naturall bond of duty which seruants, chil­dren & wiues do owe vnto their maisters, fathers, and husbands: much lesse thē to breake that great knot, and as it were a­damantine chaine, wherin subjects as the childrē of the great family which we call the common­wealth, are linked indisso­lubly to their great father. that by excommunicatiō, neither the seruant, nor the sonne, nor the wife be dis­charged from the bond of dutie, wherein they are se­uerally tyed to their maister, father and husband; but the subiect doth owe the same if not more dutie to his Prince, as who hath his life in his hands; which nei­ther the maister hath ouer his seruant, nor father ouer his sonne, nor the husband ouer his wife: therfore the Popes excōmunication of the King, were it currant, as it is counterfeit, blanke, & annullest, is no sufficient discharge to acquite his subiects from their homage & fealty towards him. O that my voice were as loud & shrill as a bell, that I might righ these things in the deafe eares of that Adders brood, that viperous gene­ration, our refractarie Papists, who to restore the worthily ab [...]ndoned vsurpation of the Bishop of Rome, care not how they vilifie the Maiestie and de­face the authoritie of their soueraigne Lord the King: counting it no breach of loyaltie, but a most iust and honorable exploit, nay a meritorious act before God, for any brother of their confraternity, by any meanes of open assault or priuie conspiracy, to ruine him and his Estate: whereas if euery haire of their head were a life, they ought of right to affoord them at his com­mand and in his defence. In this diuellish and dam­ned resolution, equalling if not surpassing, the very heathen which knew not God.

The Conclusion.

All this notwithstanding, if there be any here so [Page 23]bankrupt of grace, so destitute of the Spirit of God, so bereft of reason and sense, The vlcer of Babylon is in­curable. as to dwell still in the contrary opinion, and persist to be the Popes deuo­ted vassals, factious complices, and traiterous here­tiques: I call heauen & earth to record this day, that I haue blowne the trumpet and giuen them faire war­ning: I haue done what lieth in me to retire them from their wicked course; their bloud be vpon their owne heads.

The authority wherwith God hath inuested Princes, and the Popes vsur­ped power can­not stand toge­ther, but as in a counter bal­lance the one scale mounting vp, the other falleth downe: so the more suppliant men are to the Pope, the more inobedient they grow to their Prince.For our selues, my brethren, that already haue shaken off the yoke of Popish seruitude, let vs not, like those Ifraelites, who being in the way towards Ca­naan longed to be in Egypt againe, make our selues thrall any more; but let vs hold out without wauering, and constantly proclaime all hatefulnesse and hostili­tie against that Romane Pharaoh, whose gouernment (as our fathers to their cost and smart experimented) is but tyranny, his doctrine Antichristianitie, his de­uotion superstition, his religion the seede of rebelli­on, his discipline disorder and enormitie, and his life iniquity. Let vs, I say, abomine and abandon him as the sworne enemy of our State. And let vs liue in all true subiection and Christian obsequiousnesse to the Kings most excellent Maiestie, the Lords in dubi­tate Annointed ouer vs. He, he is the father of our Country, we the children; let vs honor and obey him: he the Lord, we the seruants; let vs feare & reuerence him: he the shepheard, we the flocke; let vs be guided by him: he the foundation, we the building; let vs re­lye & depend on him: he the roote, we the branches; let vs maintaine him: he the head, we the members; [Page 24]let vs defend him. Let vs serue him in peace, let vs se­cond him in warre; let vs with vniformitie of heart & tongue pray for him in both, that God would de­liuer him from the hands of all his enemies, bodily and ghostly, secret and open, forreine and domestical, as frequently and in miraculous manner he preserued our late Soueraigne his most gracious handmaiden, queene Elizabeth of famous memorie; that he may long reigne a happy, a godly and an ancient Father in Israel. Let vs giue most humble and most heartie thanks vnto God for him, by whose meanes we enioy so many, so great & so inestimable benefites, that the Countries round about vs haue cause to repine at vs, and to waxe pale for enuie: and for felicitie and all humane happinesse, this Iland of ours may worthily be reputed to be the peerlesse paragō of the whole world. Finally continue good Lord, continue the light of thy fatherly countenance toward him for euer, and toward vs his subiects the children of thy couenant, that we both here & in the world to come, may magnifie thy goodnesse, and sing vnto thy Name with thy blessed seruants and elect Angels, that melodious hymne and eucharisticall encomi­asticke musicke, Praise and glorie, and wisedome and thanks, and honour, and power and might be vnto our God for euermore. Amen, Amen.

To end as I began: