S God the Creator and Lord of all things appointed his angels and heavenly creatures in all obedience to serve and to honour his Majesty, so was it his will that man, his chief creature upon the earth, should live under the obedience of his Creator and Lord; and for that cause God, as soon as he had created man, gave unto him a certain precept and law which he (being yet in the state of innocency and remaining in Paradise), should observe as a pledge and token of his due and bounden obedience, with denunciation of death if he did transgress and break the said law and commandment. And as God would have man to be his obedient subject, so did he make all earthly creatures subject unto man, who kept their due obedience unto man so long as man remained in his obedience unto God. In the which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, nor other miseries wherewith mankind is now infinitely and most miserably afflicted and oppressed.

So here appeareth the original kingdom of God over angels and man, and universally over all things, and of man over earthly creatures which God had made subject unto him; and with all the felicity and blessed state which angels, man, and all creatures had remained in had they continued in due obedience unto God their King. For as long as in this first kingdom the subjects continued in due obedience to God their King, so long did God embrace all his subjects with his love, favour, and grace which to enjoy is perfect felicity, whereby it is evident that obedience is the principal virtue of all virtues and indeed the very root of all virtues and the cause of all felicity. But as all felicity and blessedness should have continued with the continuance of obedience, so with the breach of obedience and breaking in of rebellion, all vices and miseries did withal break in and overwhelm the world.

Rebellion, the root of all sins.

The first author of which rebellion, the root of all vices and mother of all mischiefs, was Lucifer, first God's most excellent creature and most bounden subject, who by rebelling against the majesty of God (Matthew 4.9, Matthew 25.41), of the brightest and most glorious angel is become the blackest and most foulest fiend and devil; and from the height of heaven is fallen into the pit and bottom of hell (John 8.44, 2 Peter 2.4, Jude 6, Revelation 12.7-9).

Here ye may see the first author and founder of rebellion (Genesis 3.1, Wisdom 2.24) and the reward thereof. Here ye may see the ground-captain and father of rebels, who persuading the following of his rebellion against God their Creator and Lord (Genesis 3.8, 17.23-24) unto our first parents Adam and Eve, brought them in high displeasure with God, wrought their exile and banishment out of Paradise (a place of all pleasure and goodness) into this wretched earth and vale of misery, procured unto them sorrows of their minds, mischiefs, sickness, diseases, death of their bodies, and (which is far more horrible than all worldly and bodily mischiefs) he had wrought thereby their eternal and everlasting death and damnation. Had not God by the obedience of his Son Jesus Christ repaired that which man by disobedience and rebellion had destroyed, and so of his mercy had pardoned and forgiven him. Of which all and singular the premises, the holy scriptures do bear record in sundry places (Romans 5.12, 19).

Thus do ye see that neither heaven nor Paradise could suffer any rebellion in them, neither be places for any rebels to remain in. Thus became rebellion, as ye see, both the first and the greatest and the very foot of all other sins, and the first and principal cause, both of all worldly and bodily miseries, sorrows, diseases, sicknesses, and deaths; and which is infinitely worse than all these, as is said, the very cause of death and damnation eternal also (Genesis 3.1-7).

God ordained order in cities and countries.

After this breach of obedience to God and rebellion against his majesty, all mischiefs and miseries breaking in therewith and overflowing the world lest all things should come unto confusion and utter ruin, God forthwith by laws given unto mankind repaired again the rule and order of obedience thus by rebellion overthrown. And besides the obedience due unto his majesty, he not only ordained that in families and households the wife should be obedient unto her husband (Genesis 3.16), the children unto their parents, the servants unto their masters, but also when mankind increased and spread itself more largely over the world, he by his holy Word did constitute and ordain in cities and countries several and special governors and rulers (Job 34.30, 36.7, Ecclesiastes 8.2, 10.16-17, 20), unto whom the residue of his people should be obedient.

As in reading of the holy scriptures, we shall find in very many and almost infinite places, as well of the Old Testament as of the New, that kings and princes as well the evil (Job 34.30, Ecclesiastes 10.16) as the good (Job 36.37, Ecclesiastes 10.17), do reign by God's ordinance (Psalm 18.50, 20.6, 21.2, Proverbs 8.15-16), and that subjects are bounden to obey them (Ecclesiastes 8.2, 10.20); that God doth give princes wisdom, great power, and authority (Psalm 144.1); that God defendeth them against their enemies and destroyeth their enemies horribly (v. 2); that the anger and displeasure of the prince is "as the roaring of a lion" (Proverbs 19.12) and the very "messenger of death" (16.14); and that the subject that "provoketh him to displeasure sinneth against his own soul" (20.2); with many other things concerning both the authority of princes and the duty of subjects.

But here let us rehearse two special places out of the New Testament which may stand instead of all other. The first out of St. Paul's Epistle to the Romans and the thirteenth chapter, where he writeth thus unto all subjects:

Let every soul be subject unto the higher powers, for there is no power but of God and the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the power?

Do well so shalt thou have praise of the same, for he is the minister of God for thy wealth. But if thou do evil, fear; for he beareth not the sword for nought, for he is the minister of God to take vengeance upon him that doeth evil.

Wherefore ye must be subject not because of wrath only, but also for conscience's sake. For this cause ye pay also tribute, for they are God's ministers serving for the same purpose. Give to every man therefore his duty: tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear belongeth, honour to whom ye owe honour (Romans 13.1-7).

Thus far are St. Paul's words. The second place is in St. Peter's epistle and the second chapter, whose words are these:

Submit yourselves unto all manner of ordinances of man for the Lord's sake, whether it be unto the king, as unto the chief head; either unto rulers, as unto them that are sent of him for the punishment of evil-doers; but for the cherishing of them that do well.

For so is the will of God that with well-doing ye may stop the mouths of ignorant and foolish men, as free and not as having the liberty for a cloak of maliciousness, but even as the servants of God. Honour all men, love brotherly fellowship, fear God, honour the king. Servants, obey your masters with fear, not only if they be good and courteous, but also though they be froward (1 Peter 2.13-18).

Thus far out of St. Peter.

By these two places of the holy scriptures, it is most evident that kings, queens, and other princes (for he speaketh of authority and power, be it in men or women) are ordained of God, are to be obeyed and honoured of their subjects. That such subjects as are disobedient or rebellious against their princes, disobey God and procure their own damnation. That the government of princes is a great blessing of God given for the commonwealth, specially of the good and godly. For the comfort and cherishing of whom God giveth and setteth up princes, and on the contrary part to the fear and for the punishment of the evil and wicked. Finally, that if servants ought to obey their masters not only being gentle, but such as be froward, as well and much more ought subjects to be obedient, not only to their good and courteous but also to their sharp and rigorous princes.

It cometh therefore neither of chance and fortune (as they term it), nor of the ambition of mortal men and women climbing up of their own accord to dominion, that there be kings, queens, princes, and other governors over men being their subjects; but all kings, queens, and other governors are specially appointed by the ordinance of God. And as God himself, being of an infinite majesty, power, and wisdom, ruleth and governeth all things in heaven and earth as the universal Monarch and only King and Emperor over all, as being only able to take and bear the charge of all (Psalm 10.16, 45.6, 47.2), so hath he constituted, ordained, and set earthly princes over particular kingdoms and dominions in earth (Ecclesiasticus 17.17), both for the avoiding of all confusion (which else would be in the world, if it should be without governors), and for the great quiet and benefit of earthly men their subjects; and also that the princes themselves in authority, power, wisdom, providence, and righteousness in government of people and countries committed to their charge should resemble his heavenly governance as the majesty of heavenly things may by the baseness of earthly things be shadowed and resembled.

A similitude between heavenly and earthly order.

And for that similitude that is between the heavenly monarchy and earthly kingdoms well governed, our Saviour Christ in sundry parables saith that the kingdom of heaven is resembled unto a man, a king (Matthew 18.23, 22.2); and as the name of "the King" is very often attributed and given unto God in the holy scriptures (Psalm 10.16, 45.6, 47.2, &c.; Matthew 22.13, 25.34), so doth God himself in the same scriptures sometime vouchsafe to communicate his name with earthly princes, terming them God's (Psalm 82.6), doubtless for that similitude of government which they have or should have not unlike unto God their King (Matthew 22.13, 25.34).

Unto the which similitude of heavenly government, the nearer and nearer that an earthly prince doth come in his regiment [regime], the greater blessing of God's mercy is he unto that country and people over whom he reigneth. And the further and further that an earthly prince doth swerve from the example of the heavenly government, the greater plague is he of God's wrath and punishment by God's justice unto that country and people over whom God for their sins hath placed such a prince and governor. For it is indeed evident both by the scriptures and daily by experience that the maintenance of all virtue and godliness and consequently of the wealth and prosperity of a kingdom and people doth stand and rest more in a wise and good prince on the one part than in great multitudes of other men being subjects.

And on the contrary part, the overthrow of all virtue and godliness, and consequently the decay and utter ruin of a realm and people, doth grow and come more by an undiscreet and evil governor than by many thousands of other men being subjects. Thus say the holy scriptures, "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" (Ecclesiastes 10.17). Again, a wise and righteous king "maketh his realm" and people wealthy; and a good, merciful, and gracious prince is as "a shadow in heat, as a defence in storms", as "dew", as "sweet showers", as fresh water springs in great droughts (Proverbs 29.4, Isaiah 32.1-2, Proverbs 19.12, 16.15).

Again the scriptures, of undiscreet and evil princes, speak thus, "Woe be to thee, O thou land, whose king is but a child and whose princes are early at their banquets" (Ecclesiastes 10.16). Again, when the wicked do reign, then men go to ruin. And again, "A foolish prince destroyeth the people, and a covetous king undoeth his subjects" (Proverbs 28.15-16, 29.2,4). Thus speak the scriptures, thus experience testifieth of good and evil princes.

Some would rebel even against good princes.

What shall subjects do then? Shall they obey valiant, stout, wise, and good princes and contemn, disobey, and rebel against children being their princes or against undiscreet and evil governors? God forbid. For first what a perilous thing were it to commit unto the subjects the judgement which prince is wise and godly, and his government good, and which is otherwise as though the foot must judge of the head, an enterprise very heinous and must needs breed rebellion. For who else be they that are most inclined to rebellion but such haughty spirits? From whom springeth such foul ruin of realms? Is not rebellion the greatest of all mischiefs? And who are most ready to the greatest mischiefs but the worst men? Rebels, therefore the worst of all subjects, are most ready to rebellion as being the worst of all vices and farthest from the duty of a good subject.

As on the contrary part, the best subjects are most firm and constant in obedience as in the special and peculiar virtue of good subjects. What an unworthy matter were it then to make the naughtiest subjects and most inclined to rebellion and all evil judges over their princes, over their government, and over their counsellors to determine which of them be good or tolerable, and which be evil and so intolerable that they must needs be removed by rebels being ever ready as the naughtiest subjects soonest to rebel against the best princes, specially if they be young in age, women in sex, or gentle and courteous in government, as trusting by their wicked boldness, easily to overthrow their weakness and gentleness, or at the least so to fear the minds of such princes that they may have impunity of their mischievous doings.

But whereas indeed a rebel is worse than the worst prince and rebellion worse than the worst government of the worst prince that hitherto hath been, both rebels are unmeet ministers and rebellion an unfit and unwholesome medicine to reform any small lacks in a prince or to cure any little griefs in government, such lewd remedies being far worse than any other maladies and disorders that can be in the body of a commonwealth. But whatsoever the prince be or his government, it is evident that for the most part those princes whom some subjects do think to be very godly and under whose government they rejoice to live, some other subjects do take the same to be evil and ungodly and do wish for a change. If therefore all subjects that mislike of their prince should rebel, no realm should ever be without rebellion.

It were more meet that rebels should hear the advice of wise men and give place unto their judgement and follow the example of obedient subjects, as reason is that they whose understanding is blinded with so evil an affection should give place to them that be of sound judgement, and that the worst should give place to the better. And so might realms continue in long obedience, peace, and quietness.

Evil princes are punishment to a wicked commonwealth.

But what if the prince be undiscreet and evil indeed, and is also evident to all men's eyes that he so is? I ask again, what if it be long of the wickedness of the subjects that the prince is undiscreet and evil? Shall the subjects both by their wickedness provoke God for their deserved punishment to give them an undiscreet or evil prince and also rebel against him, and withal against God who for the punishment of their sins did give them such a prince? Will ye hear the scriptures concerning this point? God (say the holy scriptures) maketh a wicked man to reign for the sins of the people (Isaiah 19.4). Again, God giveth a prince in his anger, meaning an evil one, and taketh away a prince in his displeasure (Hosea 13.11), meaning specially when he taketh away a good prince for the sins of the people as in our memory he took away our good Iosias (2 Chronicles 34.1), King Edward, in his young and good years for our wickedness. And contrarily the scriptures do teach that God giveth wisdom unto princes and maketh a wise and good king to reign over that people whom he loveth and who loveth him (Proverbs 8.15-17). Again, if the people obey God, both they and their king shall prosper and be safe, else both shall perish, saith God by the mouth of Samuel (1 Samuel 12.14).

Here ye see that God placeth as well evil princes as good and for what cause he doeth both. If we therefore will have a good prince, either to be given us or to continue — now we have such a one — let us by our obedience to God and to our prince move God thereunto. If we will have an evil prince (when God shall send such a one) taken away and a good in his place, let us take away our wickedness which provoketh God to place such a one over us, and God will either displace him, or of an evil prince make him a good prince, so that we first will change our evil into good.

For will ye hear the scriptures? "The heart of the prince is in God's hand... which way soever it shall please him, he turneth it" (Proverbs 21.1). Thus say the scriptures. Wherefore let us turn from our sins unto the Lord with all our hearts, and he will turn the heart of the prince unto our quiet and wealth? Else for subjects to deserve through their sins to have an evil prince and then to rebel against him, were double and treble evil by provoking God more to plague them. Nay let us either deserve to have a good prince, or let us patiently suffer and obey such as we deserve. And whether the prince be good or evil, let us according to the counsel of the holy scriptures pray for the prince, for his continuance and increase in goodness if he be good, and for his amendment if he be evil.

Pray for your rulers, both good and evil.

Well ye hear the scriptures concerning this most necessary point?

I exhort therefore (saith St. Paul) that above all things, prayers, supplications, intercessions, and giving of thanks be had for all men, for kings and all that are in authority, that we may live a quiet and peaceable life with all godliness; for that is good and acceptable in the sight of God our Saviour, &c. (1 Timothy 2.1-3).

This is St. Paul's counsel. And who, I pray you, was prince over the most part of the Christians, when God's Holy Spirit by St. Paul's pen gave them this lesson? Forsooth, Caligula, Claudius, or Nero who were not only no Christians, but pagans and also either foolish rulers or most cruel tyrants.

Will ye yet hear the word of God to the Jews when they were prisoners under Nabuchodonosor king of Babylon, after he had slain their king, nobles, parents, children, and kinsfolks, burned their country, cities, yea Jerusalem itself, and the holy temple, and had carried the residue remaining alive captives with him unto Babylon? Will ye hear yet what the prophet Baruch saith unto God's people being in this captivity?

Pray ye (saith the prophet) for the life of Nabuchodonosor king of Babylon and for the life of Balthasar his son, that their days may be as the days of heaven upon the earth, that God also may give us strength, and lighten our eyes, that we may live under the defence of Nabuchodonosor king of Babylon and under the protection of Balthasar his son, that we may long do them service and find favour in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God (Baruch 1.11-13).

Thus far the prophet Baruch, his words which are spoken by him unto the people of God of that king who was an heathen, a tyrant, and cruel oppressor of them and had been a murderer of many thousands of their nation and a destroyer of their country with a confession that their sins had deserved such a prince to reign over them.

And shall the old Christians by St. Paul's exhortation pray for Caligula, Claudius, or Nero? Shall the Jews pray for Nabuchodonosor, these emperors and kings being strangers unto them, being pagans and infidels, being murderers, tyrants, and cruel oppressors of them and destroyers of their country, countrymen, and kinsmen, the burners of their villages, towns, cities, and temples? And shall not we pray for the long, prosperous, and godly reign of our natural prince, no stranger (which is observed as a great blessing in the scriptures) of our Christian, our most gracious sovereign, no heathen nor pagan prince? Shall we not pray for the health of our most merciful, most loving sovereign, the preserver of us and our country in so long peace, quietness, and security no cruel person, no tyrant, no spoiler of our goods, no shedder of bloods, no burner and destroyer of our towns, cities, and countries as were those for whom yet as ye have heard, Christians (being their subjects) ought to pray?

Let us not commit so great ingratitude against God and our sovereign, as not continually to thank God for his government and for his great and continual benefits and blessings poured upon us by such government. Let us not commit so great a sin against God, against ourselves and our country as not to pray continually unto God for the long continuance of so gracious a ruler unto us and our country. Else shall we be unworthy any longer to enjoy those benefits and blessings of God which hitherto we have had by her, shall be most worthy to fall into all those mischiefs and miseries, which we and our country have by God's grace through her government hitherto escaped.

What shall we say of those subjects? May we call them by the name of subjects who neither be thankful, nor make any prayer to God for so gracious a sovereign, but also themselves take armour wickedly, assemble companies and bands of rebels to break the public peace so long continued and to make not war, but rebellion to endanger the person of such a gracious sovereign, to hazard the estate of their country (for whose defence they should be ready to spend their lives), and being Englishmen to rob, spoil, destroy and burn in England Englishmen, to kill and murder their own neighbours and kinsfolk, their own countrymen, to do all evil and mischief, yea and more, too, than foreign enemies would or could do?

What shall we say of these men who use themselves thus rebelliously against their gracious sovereign? Who, if God for their wickedness had given them an heathen tyrant to reign over them, were by God's word bound to obey him and to pray for him? What may be spoken of them? So far doth their unkindness, unnaturalness, wickedness, mischievousness in their doings pass and excel anything and all things that can be expressed and uttered by words. Only let us wish unto all such most speedy repentance and with so grievous sorrow of heart as such so horrible sins against the majesty of God do require, who in most extreme unthankfulness do rise not only against their gracious prince, against their natural country, but against all their countrymen, women, and children, against themselves, their wives, children and kinsfolks, and by so wicked an example against all Christendom and against whole mankind of all manner of people throughout the wide world. Such repentance, I say, such sorrow of heart, God grant unto all such whosoever rise of private and malicious purpose as is meet for such mischiefs attempted and wrought by them.

And unto us and all other subjects, God of his mercy grant that we may be most unlike to all such, and most like to good, natural, loving, and obedient subjects. Nay, that we may be such indeed, not only showing all obedience ourselves, but as many of us as be able to the uttermost of our power, ability and understanding to stay and repress all rebels and rebellions against God, our gracious prince, and natural country at every occasion that is offered unto us. And that which we all are able to do, unless we do it, we shall be most wicked and most worthy to feel in the end such extreme plagues as God hath ever poured upon rebels.

Let us make continual prayers unto Almighty God even from the bottom of our hearts that he will give his grace, power, and strength unto our gracious Queen Elizabeth to vanquish and subdue all, as well rebels at home as foreign enemies, that all domestical rebellions being suppressed and pacified, and all outward invasions repulsed and abandoned, we may not only be sure and long continue in all obedience unto our gracious sovereign, and in that peaceable and quiet life which hitherto we have led under her majesty with all security, but also that both our gracious Queen Elizabeth and we her subjects may altogether in all obedience unto God the King of Kings and unto his holy laws lead our lives so in this world in all virtue and godliness, that in the world to come we may enjoy his everlasting kingdom. Which I beseech God to grant as well to our gracious sovereign as unto us all for his Son our Saviour Jesus Christ's sake; to whom with the Father and the Holy Ghost, one God and King immortal, be all glory, praise, and thanksgiving world without end. Amen.

Thus have ye heard the first part of this Homily, now good people let us pray.

The Prayer

As in That Time It Was Published.

MOST Mighty God, the Lord of Hosts, the Governor of all creatures, the only Giver of all victories who alone art able to strengthen the weak against the mighty and to vanquish infinite multitudes of thine enemies with the countenance of a few of thy servants calling upon thy name and trusting in thee: Defend O Lord, thy servant and our governor under thee, our Queen Elizabeth and all thy people committed to her charge.

O Lord withstand the cruelty of all those which be common enemies, as well to the truth of thine eternal word as to their own natural prince and country and manifestly to this Crown and realm of England, which thou hast of thy divine providence assigned in these our days to the government of thy servant, our sovereign and gracious queen.

O most merciful Father (if it be thy holy Will), make soft and tender the stony hearts of all those that exalt themselves against thy Truth and seek either to trouble the quiet of this realm of England or to oppress the Crown of the same, and convert them to the knowledge of thy Son the only Saviour of the world, Jesus Christ, that we and they may jointly glorify thy mercies.

Lighten, we beseech thee, their ignorant hearts to embrace the truth of thy word, or else so abate their cruelty (O most mighty Lord), that this our Christian realm with others that confess thy holy Gospel may obtain by thine aid and strength surety from all enemies without shedding of Christian blood, whereby all they which be oppressed with their tyranny may be relieved, and they which be in fear of their cruelty may be comforted.

And finally that all Christian realms and specially this realm of England may by thy defence and protection continue in the truth of the Gospel and enjoy perfect peace, quietness, and security; and that we for these thy mercies, jointly altogether with one consonant heart and voice, may thankfully render to thee all laud and praise, that we, knit in one godly concord and unity amongst ourselves, may continually magnify thy glorious name; who with thy Son our Saviour Jesus Christ and the Holy Ghost art one eternal, almighty, and most merciful God to whom be all laud and praise, world without end. Amen.