Great Brittans little calendar: or, Triple diarie, in remembrance of three daies Diuided into three treatises. 1. Britanniæ vota: or God saue the King: for the 24. day of March, the day of his Maiesties happy proclamation. 2. Cæsaris hostes: or, the tragedy of traytors: for the fift of August: the day of the bloudy Gowries treason, and of his Highnes blessed preseruation. 3. Amphitheatrum scelerum: or, the transcendent of treason: the day of a most admirable deliuerance of our King ... from that most horrible and hellish proiect of the Gun-Powder Treason Nouemb. 5. Whereunto is annexed a short disswasiue from poperie. By Samuel Garey, preacher of Gods Word at Wynfarthing in Norff.

CHAP. V.

THE second generall duety of all subiects, is Obedience, and that before God a 1.1 is better then sacrifice b 1.2 The enemy opposite to Obedience is rebellion, compared by c 1.3 Samuel to the sin of Witchcraft, the very Chaos of confusion, containing nothing else but mischiefe and murder, discord and desola∣tion,

—congesta{que} eodem Non bene iunctarum discordia semina rerum: Ouid.

As rebellion is most odious and detestable, so is obedience commendable and acceptable, and this is

of three sorts:

• 1. Obedire Deo per hominem,
• 2. Obedire Deo, & homini,
• 3. Obedire Deo, potius quam homini.

First obey God by man. 2. Obey God and man. 3 O∣bey God rather then man. Wee need not write how God is to be obeyed before all, and aboue all; nullius prohibitio diuinis valet obuiare praeceptis, nullius iussio praeiudicare pro∣habitis:

Gods Precepts may not be coūtermanded by mans prohibitions, nor Gods prohibitions, preiudiced by mans precepts: God is to be obeyed in euery thing, simpliciter; man is to be obeied, secundum quid, respectiuely, so far as his commands be consonant to Gods Lawes. St Austin giues al a good rule for obedience; bonis in malo scienter nō obedias, nec malis in bono cōtradicas, willingly & wittingly obey not good men in the performance of ill, nor disobey ill men commanding things good; but God himselfe com∣mands obedience to his e 1.4 breathing Images, whom hee himselfe stileth f 1.5 Gods; the mortall pictures of immortall God; Dexteri digiti diuinae manus, quae regit orbem, the right fingers of that heauenly hand which ruleth all: Reges sunt homines ante deum, g 1.6 dei ante homines, saith Lactantius, Kings are men before God, and Gods before men.

Astra Deo nihil maius habent, nil Caesare terra, Great is the glory of that God, who makes these Gods h 1.7. Quantus Deus est, qui Deos facit? Austen. Imperator omnibus maior est, dum Deo solo minor est, saith * 1.8 Tertullian. The Emperor is greater in dignity then all mortall men, onely inferiour to the immortall God; and as h 1.9 Cyrillus writes to Theodosius the younger, vestrae Serenitati nullus status est aequalis, No mortall state equall to your Excellence; or as i 1.10 Agapetus to the Emperour Iustinian, Se non habere quenquam in ter∣ris altiorem, None on the earth higher then himselfe: for as k 1.11 Opiatus, Super imperatorem non est nisi solus Deus qui fecit imperatorem, Aboue the Emperor is none, but onely God that made the Emperour: or as S^t Chrysostome l 1.12 spea∣king of the Emperour Theodosius; Non habet parem vllum super terram summitas & caput omnium super terram homi∣num, He hath no equall vpon earth, the supreame head o∣uer all men on earth. Lo, now you Popes of Rome, where were your triple Crownes? your Miters, if you had any, then stooped to the Scepters: then m 1.13 Pauls precept was in date with you, Let euery soule be subiect to the higher pow∣ers, which since you haue reiected, or neglected as Apocry∣phall: then n 1.14 Gregories allegorie had beene a fond hyper∣bole, Ad firmamentam coeli, &c. in the firmament of hea∣uen,

that is, in the vniuersall Church, God made two great * 1.15 lights, that is, two great dignities, Pontificall and Regall; that which rules the day, that is, spirituall things, is greater then that which rules the night, that is, carnall or temporall things: as great a difference as is twixt the Sun and the Moone, so great is there twixt Pope and Kings, saith Gregory. Indeed of latter times the Popes haue clai∣med a triple Crowne, Celestiall, Terrestriall, Infernall, in∣truding into the regall Chayre: forgetting o 1.16 Bernards counsell to Pope Eugenius, Your authority stretcheth vnto crimes, not vnto possessions, wherefore doe you thrust your sickle into anothers haruest, or incroach vpon others limits? now they vsurpe and arrogate a place of prehemi∣nence aboue Kings and Emperors:

Diuisum imperium cum Ioue Papa tenet.

Forgetting S. p 1.17 Peters rule, though boasting of Peters right, Submit your selues vnto all manner of ordinance of man, for the Lords sake, whether it be vnto the King, as vnto the supe∣riour &c. subijci domino temporali, propter dominum aeternum, as excellently Austen, q 1.18 To submit themselues vnto Tem∣porall Lords, for the eternall Lords sake. But leauing the fauourites and followers of that r 1.19 great whore which sits vpon many waters, with whom haue committed for∣nication the Kings of the earth, and which hath shaken off the yoke of obedience from the Kings of the earth; Let vs looke vpon that place of S. Peter, s 1.20 exhorting all to o∣bedience, Submit your selues &c. propounding certaine ar∣guments or reasons to enforce it: t 1.21 1. propter dominum: for the Lords sake, Vt honoremus Deum, qui hanc obedientiam nobis praecipit; that so we may honour God who hath com∣manded this obedience. 2. vt euitemus poenas violatae iusti∣tiae ciuilis, that we may auoid the punishments of disobe∣dience to the Magistrate, sent ad vltionem maleficorum, for the punishment of ill doers, v. 14. 3. vt adipiscamur lau∣dem ac protectionem contra iniustos, that we may get praise and protection against the wicked by our obedience; ad laudem recte agentium, v. 14. to the praise of them u 1.22 that do well. So the Apostle Paul in that excellent Lecture of

obedience, foreseeing that Citie would be the mother of rebellion, and that her Gouernour like the Prince of the * 1.23 Ayre should beare rule in the children of disobedience, layes downe a generall and substantiall foundation for o∣bedience, Let euery soule &c. No * 1.24 exception or exemp∣tion of Pope or Priest, * 1.25 omnis anima &c. etiamsi Apostolus, Euangelista, Propheta, saith Saint Chrysostome vpon that place; though an Apostle, an Euangelist or a Prophet, yet let him be subiect to the higher powers, which Augustine, Chrysostome, and the best Ancients confesse and affirme to be potestates saeculares, the secular powers, and so acknow∣ledged by the Iesuite x 1.26 Pererius, to be temporall powers: and the Apostle enforceth all to this obedience by three reasons. 1. Drawne, à causa procreante, the efficient or procreant cause of gouernment, For there is no power but of God, and the powers that bee, are ordained of God, vers. 1. 2. Drawne, ab effectu pernicioso, from the perni∣cious effect of disobedience, Whosoeuer resisteth power, resisteth the ordinance of God, and they that resist shall receiue to themselues condemnation, or iudgement, v. 2. 3. Taken A beneficio, or ab effectu vtili, from the benefit or profitable effect of obedience, For hee is the Minister of God for thy wealth, v. 4. Concluding that obedience is necessary, Non solum propter timorem sed propter conscien∣tiam, v. 5. Not onely for feare, but for Conscience sake. So againe the Apostle y 1.27 Paul layes downe his Apostolicall lesson to his sonne Titus. Put them in remembrance, or ad∣monish them, that they be subiect to Princes or Principa∣lities and powers, and that they be obedient &c. Nay in∣deed it is, naturae thesis, z 1.28 natures theame to obey Princes, and of this theame Grace is the Hypothesis.

Looke vpon the silly Bees, the best emblemes of obe∣dient Creatures, painefull in their labour, dutifull in their life, their king being safe, they are all at vnity,

Rege incolumi, mens omnibus vna; Amisso, rupere fidem, constructa{que} mella destruere.—

So long as their King is well, they follow their worke; but being lost, they leaue and loath their Hony-combes, and

when their king waxes olde and cannot flie, fert ipsum tur∣ba apum, they carry him on their wings, Et si moritur, a 1.29 moriuntur & ipsae: And if hee die they die with him, as some write. Behold how nature hath stamped obedience by instinct to Bees, to bee subiect to a superiour in their kinde; how much more should nature, reason, and grace, stampe obedience in the hearts of Christians, knowing that without a kingly gouernment, Kingdomes are thral∣domes, remota iustitia quid sunt regna nisi magna latrocinia, saith b 1.30 Austen, Take away Iustice, and what are king∣domes but dens of theeues? Take away obedience to go∣uernment, and that were miscere terris Tartara, make earth and hell all one, but only in name. There is not wan∣ting diuine precepts, or diuine patternes, to allure loyall obedience: take two in stead of many; the first and best of all, our Sauiour Christ, c 1.31 in whom God is well pleased: and the second, Dauid, d 1.32 a man after Gods owne heart: Our Lord and Sauiour Iesus Christ (yet God and man) in the daies of his flesh disdained not to obey such as were in authority, e 1.33 commanding to giue vnto Caesar that which is Caesars, and paying f 1.34 tribute to Caesar for himselfe and Peter, by the hands of Peter, though Peters supposed suc∣cessors will pay none. And though our Sauiour Christ re∣ceiued manifold iniuries and indignities from vniust and faithlesse Gouernours, yet he neuer moued rebellion or re∣sistance, but digested all with patience and obedience, knowing that the powers that be are ordained of God: telling Pilate that vniust Iudge, that his power was g 1.35 Da∣tadesuper, giuen him from aboue; for the h 1.36 rule is giuen of the Lord, and power of the most high: Deo obediendum est propter se, tanquam summo domino, magistratui propter deum tanquam illius ministro; saith one, i 1.37 God is to bee obeyed for himselfe, being chiefe Lord, the Magistrate is to bee obeyed for God, as being Gods Minister or deputie. So that the patterne of Christs obedience to temporall pow∣ers, * 1.38 must be our platforme of instruction in the duty of o∣bedience. 2. Dauids obedience to King Saul is very com∣mendable and remarkeable: Saul was a k 1.39 Tyrant, & sought

without cause or colour to kill Dauid; yet Dauid often ha∣zarded his life and limmes against Sauls enemies the Phi∣listines, euermore testifying his prompt obedience and ser∣uice to his Soueraigne; and when this King Saul (like that other l 1.40 Saul) breathing out threatnings and slaughter a∣gainst Dauid, following him to the wildernesse of Engedi (where Dauid vsed pia fallacia, hid himselfe in a m 1.41 Caue) and had opportunity to cut off Sauls head, as well as the lappe n 1.42 of his garment; or if hee were timorous to dip his hand in bloud, as once a Gregory o 1.43 willed Sabinian to tell the Emperor, exciting him against the Lombards, Timeo Deum, & metuo habere manum in sanguine alicuius, I feare God, and am afraid to haue any hand in bloud: (oh that Popes had now hearts like Gregory, fearefull to p 1.44 shedde bloud) if I say Dauid had such a qualme of feare come o∣uer his heart, lo, the q 1.45 hands of his seruants ready to haue done it, and scarce could be kept from it, onely Dauid doth terrifie them from doing it: r 1.46 The Lord keepe mee from doing that thing vnto my Master the Lords Anoin∣ted, to lay my hands vpon him, for he is the Lords Annoin∣ted. Dum timuit oleum seruauit inimicum, as excellently s 1.47 Optatus, in fearing the annointing, he preserued his ene∣mie. But after this obedient fidelity performed by Dauid to King Saul, behold the sicknesse of that Tyrant, suspiti∣on moues Saul still to persecute Dauid, the Ziphims t 1.48 tell Saul, Dauid hides himselfe in the hill of Hachilah. In a worde, Dauid might haue killed Saul sleeping, or if hee would not himselfe do it, u 1.49 Abishai offred his seruice, I pray thee let me smite him once with a speare to the earth, and I will smite him no more; but stil see how obedience holds his hands and moues his tongue, Destroy * 1.50 him not, for who can lay his hand on the Lords Annointed, and be guilt lesse? And afterward Saul being slaine, and a certaine Amalckite hoping to haue beene a happy Post in telling x 1.51 Dauid, Saul is dead, and shewing Dauid that hee hasted y 1.52 Sauls death, (though z 1.53 Saul himselfe had acted the Prologue of his owne death, this made the Epilogue of his life) and brought the Crowne in his hand, (a tempting bait to gette

praise or pardon) yet all in vaine: how wast thou not afraid to put forth thy hand to destroy the anointed of the Lord? saith a 1.54 Dauid; and commands his seruant to giue him legem talionis: to kill this King-killer, though by consent and in∣treaty.

Sic pereant, & qui moliri talia pergunt.

So let them perish, who such deeds doe cherish.

What doe all these particulars summed vp together, but inferre this Ecce, b 1.55 Behold a true Israelite in whom is no guile; Behold a good Subiect in whom is no treason? Da∣uid was not sicke of the Kings euill, Treason: he was not like the Popish Iesuites, who dispute against Kings alto∣gether in Ferio; labouring to verifie Iuuenals verse, Ad ge∣nerum Cereris sine caede, & sanguine pauci—descendunt re∣ges.—All their arguments and actions like Dracos lawes, bloody: but Dauid was not matriculated in the Schoole of Traytors; euer obedient and loyall to his Soueraigne, faithfull in his obedience, aduenturing his body & blood for the seruice of Saul, in defence against his enemies, and might truly say with Scaliger in his warfare, for King Sauls welfare: Pugnaui pedes, eques, adolescens, iuuenis, mi∣les, praefectus, certamine singulari, in obsidionibus, in campo ci∣uili, in excursionibus, in exercitibus saepius vici: aliquando vi∣ctus sum, corpore, non animo, non virtute, sed facto, &c. As vertuous and valorous Scaliger writes of himselfe: so Da∣uid oftentimes fought against Sauls professed enemies, Goliah the Philistine, the Amalekites, &c: as from the sea∣uenteenth Chapter of the first of Samuel, almost to the end of that Booke, is the very muster Booke of Dauids warres for Sauls welfare: so that I may say with c 1.56 Toxaris, who see∣ing his Countryman Anacbarses in Athens, told him, that he would shew him all the wonders of Greece at once, viso Solone, vidisti omnia: so I may say, viso Dauide, vidisti satis. The obedience of Dauid to King Saul is sufficient to in∣struct a Subiect.

Lucanus—Quid satis est? si Romaparum?

If this be not sufficient, nothing will suffice; but the ene∣mies of Caesars will peraduenture reply and say; God saue

good Kings, but for bad Kings (say they) we pray God, or good men send them to their graues: and this doctrine de depositione regis, dispositione regni, aut depriuatione vitae, to depose a King, or dispose of his Kingdome, or depriue him of his life, if he be not (as they count) Catholicke, the reso∣lute generation of martiall Ignatius Loyola d 1.57, (their first Founder) moderne Iesuites, doe with all might and maine labour to maintaine, & quod nequeant calamis, aut calum∣niis, veneficijs & parricidijs tentant: Where their Pens faile, their Pikes and Poysons follow; we will but touch it now, for we shall handle it more at large hereafter.

It is an easie taske to shew, that loyall obedience is to be performed to wicked Kings, as our former instances of the best note, Christs obedience, and Dauids obedience to Saul, make it manifest; it is due to them, omni iure naturali, ciuili, morali, municipali, diuino; by the law of nature, ciuill, morall, municipall, diuine: we will onely proue it due by the last, by diuine law; if that proue it, who dare denie it? The Apostle Rom. 13. 1, makes the matter plaine. Let eue∣ry soule be subiect to the higher Powers, for there is no power but of God, &c: from which place I argue thus. All Powers that are ordained of God, must be obeyed: The higher Powers (be they good or bad) are ordained of God.

Ergo—to be obeyed.

VVe may corroborate these two propositions by ma∣nifold places, as Prouerbs 8. 15: By me Kings raigne, &c. Reges in solio collocat in perpe•…•…, Iob 36. 7: he placeth them as Kings in their thrones for euer. Sometimes God suffers the hypocrite to raigne, Iob 34. 30. I gaue thee a King in my anger, and tooke him away in my wrath, saith the * 1.58 Lord to Israel, Hosea 13. 1••: Thou couldest haue no power except it were giuen thee from aboue, said Christ to Pi∣late, Iohn 19. 11: Giue eare all you that rule the People, all your power is giuen of the most High: Wisd. 6. 3. Touch not mine annointed, 1 Chron. 16. 22: be they good, be they bad, touch them not; e 1.59 vengeance is the Lords, not mans. Man must not meddle in Gods matters, Who f 1.60 can lay his hands on the Lords Annointed, and be guiltlesse? Though

they grow defectiue in their high office, yet still remaine Kings, because enthroned by God. Cuius iussu nascuntur homines, eius iussu constituuntur g 1.61 principes, saith Iraeneus: In∣de illis potestas, vnde spiritus, saith i 1.62 Tertullian; the Kings Commission is sealed by the hand of God, and though it run, Durante diuino beneplacito, yet man cannot, nay must not cancell it, for that were Bellare cum dijs, VVarre with God:

—Princeps, seu bonus seu malus, a Ioue; ornes, si bonus, sin malus est, feras:

Saith the wise Heathen. The power of good Kings k 1.63 is by the speciall ordinance of God, of euill by his permissi∣on; the first are insignia miserecordiae, badges and pledges of his mercy; the second are flagella vindicta, the scourges of his fury. So l 1.64 God called Ashur the rod of his wrath, and Attyla called himselfe flagellum Dei, the scourge of God: and Tamberlayne in his time termed Ira dei, terror orbis; the reuenge of God, and terror of the VVorld. Saul was a ty∣rant King, yet Dauid m 1.65 trembled to touch the skirts of his garments: what greater tyrant then King Pharao? yet Mo∣ses neither had, nor gaue any commission to the Isralites to rebell; he makes no law, or Booke, De iusta abdicati∣one, either to dispose or depose him from his Kingdome. Nabuchadnezar a wicked and idolatrous King, yet God n 1.66 cals him his seruant, and though he commands the three children to be put into the fiery o 1.67 Ouen, they offer no vio∣lence or resistance, Dant Deo animam, corpus regi: Com∣mend their soules to God, and committing their bodies to the King. Horat:

Tollere tentat illustres animas impune & vindice nullo:

Saint p 1.68 Peter who wrot his first Epistle in the time of the raigne of that wicked Emperour Claudius, as Baronius coniectured, exhorts all people to feare God, and to ho∣nour the King, 1 Pet. 2. 17: and that for the Lords sake, v. 13. Yet this Claudius was a most wicked Emperour, maintaining many Ethnicke superstitions and worship of Idols, he was (as Suetonius q 1.69 writes of him) Natura saeuus, sanguinarius, & libidinosus, r 1.70 by nature cruell, bloody, and libidinous; yet to this Emperour a Tyrant and an Infidell,

Saint Peter exhorts the faithfull Iewes to obedience: Saint Paul who liued vnder the same Emperour (as s 1.71 some doe thinke) writes to the Romans the Emperors Subiects, ex∣horts all to submit themselues, not in any colourable or dissembled obedience, but propter Conscientiam, v. 4: for conscience sake. Let vs heare a voyce or two of the ancient Fathers that liued in old time: Tertullian (who as t 1.72 Ierome saith) flourished vnder the raigne of Seuerus the Empe∣ror, who was a great Tyrant, an Infidell, and an enemy to Christianity, who in the fift persecution after Nero, trou∣bled the Christian VVorld, Saeuissima persecutione, with most cruell persecution (as u 1.73 some write), yet teacheth that all Subiects should both Bene velle, bene dicere, & bene fa∣cere, wish well, speake well, and doe well for the Emperor, the which three-fold Bene comprehends all loyall duties: The first Ad Cor. 2. Ad Linguam: 3. Ad opus; as the * 1.74 Iesu∣ite rightly teacheth, in thought, word, and deed, to be obe∣dient. So Iustin x 1.75 Martyr, in the name of all Christians speakes to the Emperor Antoninus, an infidell and a perse∣cutor y 1.76, in these words; Nos solum deum adoramus, & vobis in rebus alijs laeti inseruimus: VVe worship onely God, and in other matters are ioyfull to serue you. So Saint z 1.77 Am∣brose would not wish the people of Millan to disobey the Emperour Valentinian, yet a fauourer and follower of the Arrian Heresie: If the Emperor (saith he) abuse his impe∣rial * 1.78 authority to tyrannize thereby, here am I ready to suf∣fer death; we as humble suppliants, flie to supplication: if my Patrimony be your marke, enter vpon it; if my body, I will meet my torments: shall I bee dragged to prison or death? I will take delight in both; Oh Theologicall voice, Oh Episcopall obedience. These were the voices of the holy Fathers in the ancient times: I but, will some Popish Aduersary to the regall supremacy reply, the times must be considered, the people wanted power to resist. No, no, that was not the matter: when Iulian did dominere, who was an Apostate and an Idolater, as a 1.79 Austin; yet his Soul∣diers, who were for the most part Christians, did obey him without resistance in all military matters and publike ser∣uices,

yet they then had power to haue resisted him; for most of Iulians Army did consist of Christians, as their * 1.80 voices to Iouinian his Successor declare, Omnes vna voce confessi sunt se esse Christianos, as b 1.81 Ruffinus records it; with a generall voice they all confessed themselues Christians: So Constantius and Ʋalens wicked Emperors, and fauou∣rers of the Arrian Heresie, yet we doe not reade of any of the Orthodoxe Christianity, that disobeyed them by rebel∣lion or resistance. Then Bellarmines c 1.82 doctrine was not in date, Non est legitimum, &c: It is not lawfull for Christians to tollerate an hereticall King: his reasons I take to be (as d 1.83 he writes) because Reges coronas & sceptra ab hominibus recipiunt, & adeorū placita tenent, Kings doe receiue their Crownes and Scepters from men, and hold them at their pleasures. Strange stuffe: for Kings receiue their Crownes * 1.84 from God, as Ps. 20. 3, and are enthroned by God, By me Kings raigne, Pro. 8. 15: They receiue their throne from God, as Queene e 1.85 Sheba tels Salomon; Diadema regis in ma∣nu dei, Esay 62. 3: Sedebat Salomon in thron•• dei, 1 Chro. 29. 23: Reges in solio collocat in perpetuum, Iob 36. 7; the anoin∣ting is Gods, With my holy oyle haue I annointed him, Psa. 89. 20. The Crowne, the Scepter, the Throne, their annointing, all from God; stiled by God, Vncti dei, Gods Annointed; Where is the Popes or Peoples claime? what interest haue any (except God) in Kings Crownes? who can remoue whom God appoints? who can depriue whom God approues? yet these absurd f 1.86 errors (formenta romanae Cathedrae, the corrupt leauen of Romes Pharises and Popes Parasites) are moulded out by the mouthes of Cardinals, that I may say with the Poet Iuuenal;

Adscelus at{que} nefas, quodcun{que} est. purpura ducit:

Sat. 13. The purple seruants or scarlet sinners of that purple woman, are become as Trumpeters to the World, to sound forth false alarums of disobedience to encourage peoples rebellion.

Tantum relligio potuit suadere malorum? Quaepeperit, scelerosa at{que} impia facta.

But to leaue these proud Cardinals (enemies to Caesars)

who thinke their red Hat equall to a Regall Crowne who yet of late from a small beginning g 1.87 (Origine parochi tan∣tum sunt, manipulus Curatorum) or raysed specially by two Popes, Innocentius the fourth, and Paulus the second, to such an height, that now,

Capita inter sidera condunt.

They will write with Cardinal Wolsie, Ego & Rex, I and the King; and are too busie about Kings, eyther to ani∣mate Traytors, or alienate Subiects from obedience vnto Kings: Let vs I say, leaue them a while, and listen to Salo∣mon (who was wiser then all of them,) My sonne (h 1.88 saith he) feare the Lord and the King; and meddle not with them that are seditious; for their destruction shall rise sud∣denly, and who knoweth the ruine of them both? Let vs learne this lesson from our i 1.89 Sauiour, to giue vnto Caesar that which is Caesars: to giue loyall obedience, for it is Caesars royall due. So our Sauiour k 1.90 againe com∣mands the multitude that they should obey the Scribes and Pharises, who did sit in Moses chaire, to obserue and doe what they did command. In all things (not repugnant to Gods Lawes) we must and ought to l 1.91 obey Kings; yet if they command contrary to Gods commands, then wee must follow the m 1.92 Apostles rule and practise, rather to o∣bey God then man; and to remember S. n 1.93 Austins counsell, Si Deus aliud iubeat, aliud Imperator? quid iudicas? maior potestas Deo, da veniam ô Imperator, tu carcerem, ille ge∣bennam minatur: If God command one thing, and the Em∣peror another thing; what iudgest thou to be done? Gods power is greater, giue leaue ô Emperor, thou dost threaten prison, but God hell. God that made these gods ought to be obeyed before them, and duty bindes, that God who is the King of Kings, the maker and master of al Kings (om∣nes Reges eius pedibus subiecti, all Kings subiect, & subiects of that great King,) should be obeyed by them all, and be∣fore them all.

Yet for all this we must not rebell against a King, if he command contrary to Gods Lawes, but imitate the three children: m 1.94 obey in body, and resist in spirit; Regi qui pote∣statem

habet super corpora nostra, corporaliter subiaceamus, siue sit Rex siue Tyrannus, nihil enim hoc nobis nocet, vt spiri∣tualiter bene placeamus Deo spiritu, saith n 1.95 Theophylact: wee must prostrate our selues to the King, who hath power o∣uer our bodies, be he a King or a Tyrant, for this nothing hinders vs spiritually to please the God of our soules. In∣deed it may happen that Potens, the Ruler, is not of God, as the o 1.96 Lord complaines; They haue set vp a King, but not by me, they haue made Princes and I knew them not, As also the manner of getting Kingdomes is not alwaies of God, as Aquinas vpon the 13. of the Romanes rightly deter∣mines it, or as p 1.97 Aretius; multa a Deo sunt, quae tamen non confirmat, sed quodammodo obiter ingrediuntur, Deo tamen sic disponente, at tamen non ordinat, hoc est, non approbat, Many things are by God which he doth not confirme, falling in as it were by the way vpon the world by Gods permission, yet God disposing so, but not ordaining, that is, not ap∣prouing them. For example, q 1.98 Alexander the sixt obtained the Popedome by giuing himselfe to the Diuell; r 1.99 Phocas by sedition got his Empire; Richard the third came to the Crown of England (as s 1.100 some write) by killing his Ne∣phewes and other of the royall bloud; and so of many o∣thers that haue aspired to thrones, viribus & fraudibus, by force and fraud: such are Rulers, rather Vsurpers, yet not of God; for God effects nothing but he effects it by good meanes, so that there is a difference twixt Potens and Po∣tentia, twixt Rulers and Powers: bad Rulers are by the permission of God, not by the ordination of God, as the Apostle saith, Rom. 13. 1. And there is no power but of God; if they be godly powers, then I may say with Austin, t 1.101 Quod iubent Imperatores, iubet Christus, quia cum bonum iubent, per illos quis iubet nisi Christus? What Emperors command, Christ commāds, for whē they command good, Christ commands by them: and the contempt offered to such good Rulers is a contempt of God, as the Lord said ••o Samuel, They haue not cast thee away, but me, ne regnem super illos, 1 Sam. 8. 7. lest I should reigne ouer them: Con∣temptus magistratuum redundat in contemptum Dei: The con∣tempt

of Magistrates is a contempt of God, saith. u 1.102 Are∣tius: and so the Apostle, Whosoeuer resisteth the power, resisteth the ordinance of God, qui vnum laedit, alterum laesit. To conclude, this second duty of Obedience and Al∣legiance to Kings, is by all true subiects faithfully and loy∣ally euer to be performed, being a duty necessary for two * 1.103 respects: 1. Necessitate praecepti: 2. Necessitate finis: First God by manifold precepts commanded obedience to be giuen to Rulers and Kings. Secondly, by the benefits go∣uernment affords, without which all Common-wealths were mothers of common woes, and would become the very shambles and slaughter-houses of Christian bloud, if that obedience were not giuen to Rulers that beare the sword. The kingdome of hell (which is the kingdome of confusion) could not stand, * 1.104 being diuided, (wanting Bel∣zebub their Prince) but should presently, as one day it shal most certainely, come to desolation. Seeing therefore o∣bedience to Kings is a duety so necessary for all subiects, acceptable vnto God, profitable to our selues, without which Kings nor Kingdomes cannot stand, Church nor Common-weale cannot long continue; Pura conscientia praestemus, quae propter conscientiam praestanda sunt: Let vs performe and practise this duty of obedience with a pure conscience, which for conscience sake must be performed, euermore honouring and obeying our dread Soueraigne, (the golden head of great Britaine) beseeching God to prosper him in his glory, and to pierce with sharpe ar∣rowes, the hearts of his enemies, as the Psalmist of Salo∣mon, Psal. 45. 5. euermore obeying and praying, God saue the King.

Notes

• a 1.1

  1 Sam. 15. 22.
• b 1.2

  Obedientia victi∣mis praeponitur, quia per victimam aliena caro, per obedientiā volūtas nostra mactatur. Greg. lib. 35. mor.
• c 1.3

  1 Sam. 15. 23.
• e 1.4

  Rex est animata Imago Dei.
• f 1.5

  Psal. 82. 1. 6.
• g 1.6

  Kings haue a three fold image of God in them. I in their birth of freedome: 2 in their baptisme of Christianity: 3 in their place of So∣ueraigntie.
• h 1.7

  Kings are Gods

  • 1 by Analogie.
  • 2 by Deputation.
  • 3 by Participatiō A King differeth from his people in vse, not in stuffe. Basil: Doron lib. 2.
• * 1.8

  Tert: lib: ad Scapulam.
• h 1.9

  Epist: ad Theod: prefixa lib: aduers: Iulian.
• i 1.10

  Paraenet. num: 21.
• k 1.11

  Lib: 3. contra Parmen.
• l 1.12

  Hom: 3. ad pop: Antioch.
• m 1.13

  Rom. 13. 1.
• n 1.14

  Greg: 9. lib 1. de∣cret: tit. 33. c. 6.
• * 1.15

  Papa à Deo consti∣tut{us} est super gen∣tes & regna, vt e∣uellat, & dissipet, aedificet & plātet, & quanta est inter solem & Lunā dif∣ferentia, tanta est inter pontifices & reges. Innocent in c: sol∣licitae: 6. de maior: & obed. Vide Bonif: 8. ex∣trauag: concil: tit: de maior. & obedi.
• o 1.16

  Ber: de consid: lib. 1. c. 6.
• p 1.17

  1 Pet 2. 13.
• q 1.18

  Aug: in Ps. 124.
• r 1.19

  Reu. 17. 1. 2.
• s 1.20

  1 Pet. 2. 13.
• t 1.21

  Vide Piscat: anal, in locum.
• u 1.22

  Rom. 13. 3.
• * 1.23

  The Romane city first taking her o∣riginall from a traitor to his country, after∣ward founded with murder, hath spilt more bloud, then spent morter, &c. Lan∣quet Chron: fol 35. Euery soul with∣out exception, reseruation, or equiuocation.
• * 1.24

  Si quis tentat excipere, conatur decipere, Ber: epist. 42. ad Archiep. Sen.
• * 1.25

  Omnis anima subiecta essee debet potestatibus super eminentibus, ergo Papa debet esse subiect{us} Caesari, &c Pisc: anal. super locum.
• x 1.26

  Disp: 10 in Rom. 13. v. 1. rationes ductae ab honesto, vitili, iucundo. Vti Gorran: in locum.
• y 1.27

  Tit. 3. 1.
• z 1.28

  The beasts o∣bey the Lion, the birds the Eagle, the fishes the Whale, &c. Rex vnus est apib{us} & dux vnus in gregibus. Cyprian de vanit. Idol: The Cranes haue their Cap∣taine, quem ordine literato sequuntur. Hieron. epist, ad Rusticum.
• a 1.29

  Pet: Chry. in Po∣licrat. lib. 7.
• b 1.30

  Aug. de ciuit. des lib. 4. c. 4.
• c 1.31

  Math. 3. 17.
• d 1.32

  1 Sam. 13. 14.
• e 1.33

  Math. 22. 21.
• f 1.34

  Math. 17. 27.
• g 1.35

  Iohn. 19. 11.
• h 1.36

  Wisd. 6. 3.
• i 1.37

  Piscat. anal. in Matth. 22. 21.
• * 1.38

  Omnis Christi actio est nostra in∣structio.
• k 1.39

  A Tyrant by a∣buse of power, not by vsurpatiō.
• l 1.40

  Acts. 9. 1.
• m 1.41

  1 Sam. 24. 4.
• n 1.42

  5
• o 1.43

  Greg: lib. 7. epist. 1.
• p 1.44

  Pope Iulius the second by his means in 7 years destroied 200000 Christiās. Geneb.
• q 1.45

  1 Sam. 24. 8.
• r 1.46

  7
• s 1.47

  Lib. 2. aduers: Parmenianum.
• t 1.48

  1 Sam. 26. 1.
• u 1.49

  8
• * 1.50

  9 Principem occide∣re piaculum est.
• x 1.51

  2 Sam. 14.
• y 1.52

  10
• z 1.53

  1 Sam. 31. 4.
• a 1.54

  2 Sam. 1. 14. 15.
• b 1.55

  Iohn 1. 47
• c 1.56

  Lucianus in Scy∣tha.
• d 1.57

  Hassenmull: lib. de ord. Iesu. Pope. Paul. 3. establish∣ed the order, An. 1540. Ignatius Loyola the first named in the Bul. Pet. Maf∣fe. vit. Loyol. lib. 2. c. 12. Potestates quae sunt, à Deo ordi∣natae sunt: hic est vt gentilem in po∣testate positum ho∣norificemus, licet▪ ipse indignus sit, qui Dei ordinem tenens, gratias agit Diabolo. Potestas enim exi∣git, quia meretur bonorem, August. quaest. ex vet. test. c. 35. Malus magistratus, est dei vicarius: A∣ret. Comment: in 13. Rom.
• * 1.58

  Deus regnat per se, reges per Deum. Deus coeli & terrae vere proprietarius, reges coloni & Emphyteutae Iuni∣us Brutus quaest: 3, vind. contra Ty∣rannos.
• e 1.59

  Rom▪ 12. 19.
• f 1.60

  1 Sam. 26. 9▪
• g 1.61

  Iraen. lib. 5 con. haeres.
• i 1.62

  Tertul. Apologet. c. 30 Omnes sub rege, & ipse sub nullo, nisi tantum sub Deo.
• k 1.63

  Bracton: siue iu∣bente siue sinente deo: Aug: cont: Faust. Manich. lib. 22, c. 7
• l 1.64

  Esay 10. 5 Or as one of the Fredericks, malleus orbis, or Otto, Pal∣lida mors.
• m 1.65

  1 Sam. 24 6
• n 1.66

  Ierem: 25. 9
• o 1.67

  Dan. 3: 21 Aliud est seruitus animae, aliud cor∣poris &c. vid. Aug. de vera relig, c. vl. timo.
• p 1.68

  Baro: Tom. 11 An. 45
• q 1.69

  Sueton. c. 34
• r 1.70

  33.
• s 1.71

  Rhemist. in tab: Paul.
• t 1.72

  In Catalog: scrip∣tor: Eccles.
• u 1.73

  Baron, An. Chri∣sti 205.
• * 1.74

  Iansen. c. 40: Con∣cord.
• x 1.75

  Apolo 2: Ad An∣ton: Imperat.
• y 1.76

  Bellar: in Chro∣nol:
• z 1.77

  Ambros. Epist. lib. 5. Epist. 33
• * 1.78

  Iulianus Imp: Apo∣stata habebat sub se Christianos milites, quibus cum diceret producite aciem & obediebant ei•• cum autem dicit, producite arma in Christianos, tunc cognoscebant im∣peratorem caeli: Ambros: 11 quaest: 3: Can. Iulianus.
• a 1.79

  August: in Ps. 12••.
• * 1.80

  Socrat. lib. 3. ca. 22
• b 1.81

  Ruff. lib. 2. histor. c. 1 Regi ethnico fidem non praestare nefas.
• c 1.82

  Bellar: lib. 5 de Rom. Pon: c 7
• d 1.83

  De Rom: Pontif. lib. 5, c. 7
• * 1.84

  Ego vnxi te in re∣gem super Israel. 2 Sam. 12. 7
• e 1.85

  2 Chro. 9. 8 Patriarchae vel alij. Reges vnctia Deo, ante vnctionē ma∣terialem: Aug: in Ps 140. Deus est Rex om∣nis terrae: Ps. 46. 7 & Dominatur in Regno hominum, & cuicun{que} voluc∣rit, dat illud, Dan. 4. 22
• f 1.86

  Non tenentur nec debent Christiani, tolerare regem in∣fidelem, quia de iu∣re humano est, quod hunc aut illum ha∣beamus regem Bel∣lar. de Rom. Pont. lib: 5.
• g 1.87

  Resp: Epi: Eliens. ad M. Tort. in ini∣tio: Molineus in Senatuscons: Eran: num. 58.
• h 1.88

  Pro. 24. 21. 22.
• i 1.89

  Math. 22. 21.
• k 1.90

  Math. 23. 2. 3.
• l 1.91

  Pietatis interest, vt pij debitam ma∣gistratibus obedi∣entiam deferant: Aret. in Rom: 13.
• m 1.92

  Acts 4. 19.
• n 1.93

  Aug: 11. quaest: 3. Ca: qui resistit. Hîc contemne po∣testatem, timendo potestatem. Aug. ser. 6. de verb. dom. Secund. Math. Immensa est iuris∣dictio Dei; regum dimensa, illa est infinita, haec praefi∣nita, Jun: Brutus.
• m 1.94

  Daniel. 3. Regis voluntas fiat aut a nobis, aut de nobis.
• n 1.95

  Theophy: in Lu∣cam c. 20. Agents, if good Princes, Pati∣ents, if bad.
• o 1.96

  Osee 8. 4.
• p 1.97

  Aretij comment. in 13. Rom.
• q 1.98

  Balaeus in vi••. Alex. 6. vide Mach. princ. de hoc Alex∣andro c. 18. & Guicciardine hist. lib. 2.
• r 1.99

  Tileman in 13. Rom.
• s 1.100

  Polyd. virg. hist: Anglic. lib. 25. Potentia a Deo, abusus a Diabolo: Musculus. Difference twixt Persons & Pow∣ers, Persons may be intruders, but Powers haue God for their au∣thor. Theoph. in Rom. 13.
• t 1.101

  Aug. epist. 166. Caesari vices, & imaginem Dei in terris gerenti nos vero corde subij∣cere: Chrytreus enarr. in Mat. 210
• u 1.102

  Aret. com in 13. Rom.
• * 1.103

  Necesse est subijci necessitate institu∣tionis diuina & necessitate naturae, quae ordinauit vt sa ieates stultis praesint: Aret: com. in 13. Rom.
• * 1.104

  Marke 3. 22. 26. Diaboli regnū ad∣mittit principatū sine quo non con∣staret. Corrumpitur & dissoluitur impe∣rantis officium, si quis id quod fa∣cere iussus est, non obsequio debito perficit. Gell: lib. 1. Ps. 45. Psalmus Propbeticus conti∣nens Prophetiā de Christo, cuius figu∣ra Salomon. Pisc, Ibidem.