most detestable vice of rebellion; ever knowing and remem bering, that he that resisteth or withstandeth common authority, resisteth or withstandeth God and his ordinance, as it may be proved by many other places of holy Scripture. And here let us take heed, that we understand not these or such other like places (which so straitly command obedience to superiors, and so straitly punished rebellion and disobedience to the same) to be meant in any condition of the pretenced or coloured power of the Bishop of Rome. For truly the Scripture of God alloweth no such usurped power, full of enormities, abusions, and blasphemies: but the true meaning of these and such places be to extol and seth forth God's true ordinance, and the authority of God's anointed kings, and of their officers appointed under them. And concerning the usurped power of the Bishop of Rome. which he most wrongfully challengeth as the successor of Christ and Peter; we may easily perceive how false, feigned, and forged it is, not only in that it hath no sufficient ground in holy Scripture, but also by the fruits and doctrine thereof. For our Saviour Christ and St. Peter teach most earnestly and agreeably obedience to kings, as to the chief and supreme rulers in this world, next under God: but the Bishop of Rome teacheth, that they that are under him are free from all burdens and charges of the commonwealth, and obedience toward their prince, most clearly against Christ's doctrine and St. Peter's. He ought therefore rather to be called Antichrist, and the successor of the Scribes and Pharisees, than Christ's vicar, or St. Peter's successor; seeing that not only in this point, but also in other weighty matters of Christian religion, in matters of remission and forgiveness of sins, and of salvation, he teacheth so directly against both St. Peter, and against our Saviour Christ, who not only taught obedience to kings, but also practised obedience in their conversation and living: for we read that they both paid tribute to the king: and also we read, that the holy Virgin Mary, Matt. xvii. mother to our Saviour Christ, and Joseph, who was taken for his father, at the Emperor's commandment, went to the Luke ii. city of David, named Bethlehem, to be taxed among other, and to declare their obedience to the magistrates, for God's ordinances sake. And here let us not forget the blessed Virgin Mary's obedience: for although she was highly in God's favour, and Christ's natural mother, and was also great with child at the same time, and so nigh her travail, that she was delivered in her journey, yet she gladly, without any excuse or grudging (for conscience sake) did take

1 Peter ii.

1 Peter ii. Rom. xiii. Matt. xxii.

Rom. xiii.

1 Tim. ji.

that cold and foul winter journey, being in the mean season so poor that she lay in a stable, and there she was delivered of Christ. And according to the same, lo, how St. Peter agreeth, writing by express words in his first Epistle: Submit yourselves, and be subject, saith he, unto kings, as unto the chief heads, and unto rulers, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well; for so is the will of God. I need not to expound these words, they be so plain of themselves. St. Peter doth not say, Submit yourselves unto me as supreme head of the Church: neither saith he, Submit yourselves from time to time to nry successors in Rome : but he saith, Submit yourselves unto your king, your supreme head, and unto those that he appointeth in authority under him; for that you shall so show your obedience, it is the will of God, God wills that you be in subjection to your head and king. This is God's ordinance, God's commandment, and God's holy will, that the whole body of every realm, and all the members and parts of the same, shall be subject to their head, their king, and that (as St. Peter writeth) for the Lord's sake; and (as St. Paul writeth) for conscience sake, and not for fear only. Thus we learn by the word of God to yield to our king what is due to our king; that is, honour, obedience, payments of due taxes, customs, tributes, subsidies, love, and fear. Thus we know partly our bounden duties to common authority; now let us learn to accomplish the same. And let us most instantly and heartily pray to God, the only author of all authority, for all them that be in authority, according as St. Paul willeth, writing thus to Timothy in his first Epistle: I exhort therefore, that, above all things, prayers, supplications, intercessions, and giving of thanks be done for all men; for kings, and for all that be in authority, that we may live a quiet and peaceable life, with all godliness and honesty: for that is good and acceptable, or allowable in the sight of God our Saviour. Here St. Paul maketh an earnest and an especial exhortation, concerning giving of thanks and prayer for kings and rulers, saying, Above all things, as he might say, in any wise principally and chiefly, let prayer be made for kings. Let us heartily thank God for his great and excellent benefit and providence concerning the state of kings. Let us pray for them, that they may have God's favour, and God's protection. Let us pray that they may ever in all things have God before their eyes. Let us pray that they may have wisdom, strength, justice, clemency, and zeal

to God's glory, to God's verity, to Christian souls, and to the commonwealth. Let us pray that they may rightly use their sword and authority, for the maintenance and defence of the catholic faith contained in holy Scripture, and of their good and honest subjects, for the fear and punishment of the evil and vicious people. Let us pray that they may most faithfully follow the kings and captains in the Bible, David, Ezekias, Josias, and Moses, with such other. And let us pray for ourselves, that we may live godlily in holy and Christian conversation; so shall we have God on our side, and then let us not fear what man can do against us: so we shall live in true obedience, both to our most merciful King in heaven, and to our most Christian King on earth: so shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in this world; and after this life we shall enjoy a better life, rest, peace, and the everlasting bliss of heaven; which he grant us all, that was obedient for us all, even to the death of the cross, Jesus Christ: to whom, with the Father, and the Holy Ghost, be all honour and glory, both now and ever. Amen.

SERMON

AGAINST

Whoredom and Uncleanness.

LTHOUGH there want not, good Christian people, great swarms of vices worthy to be rebuked, (unto such decay is true godliness and virtuous living now come :) yet above other vices, the outrageous seas of adultery, (or breaking of wedlock) whoredom, fornication, and uncleanness, have not only burst in, but also overflowed almost the whole world, unto the great dishonour of God, the exceeding infamy of the name of Christ, the notable decay of true religion, and the utter destruction of the public wealth; and that so abundantly, that, through the customable use thereof, this vice is grown unto such an height, that in a manner among many it is counted no sin at all, but rather a pastime, a dalliance, and but a touch of youth: not rebuked, but winked at; not punished, but laughed

at.

Wherefore it is necessary at this present to treat of the sin of whoredom and fornication, declaring unto you the greatness of this sin, and how odious, hateful, and abominable it is, and hath alway been reputed before God and all good men, and how grievously it hath been punished both by the law of God, and the laws of divers princes. Again, to show you certain remedies, whereby ye may (through the grace of God) eschew this most detestable sin of whoredom and fornication, and lead your lives in all honesty and cleanness, and that ye may perceive that fornication and whoredom are (in the sight of God) most abominable sins, ye shall call to remembrance this commandment of God, Thou shalt not commit adultery by the which word adultery, although it be pro

perly understood of the unlawful commixtion or joining together of a married man with any woman beside his wife, or of a wife with any man beside her husband; yet thereby is signified also all unlawful use of those parts which be ordained for generation. And this one commandment (forbidding adultery) doth sufficiently paint and set out before our eyes the greatness of this sin of whoredom, and manifestly declareth how greatly it ought to be abhorred of all honest and faithful persons. And that none of us all shall think himself excepted from this commandment, whether he be old or young, married or unmarried, man or woman, hear what God the Father saith by his most excellent Prophet Moses; There shall be no Deut. xxñìi. whore among the daughters of Israel, nor no whoremonger among the sons of Israel.

Here is whoredom, fornication, and all other uncleanness forbidden to all kinds of people, all degress, and all ages without exception. And that we shall not doubt, but that this precept or commandment pertaineth to us indeed, hear what Christ (the perfect teacher of all truth) saith in the New Testament: Ye have heard, saith Christ, Matt. v. that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, Whosoever seeth a zvoman, to have his lust of her, hath committed adultery with her already in his heart. Here our Saviour Christ doth not only confirm and establish the law against adultery, given in the Old Testament of God the Father by his servant Moses, and make it of full strength, continually to remain among the professors of his name in the new law: but he also (condemning the gross interpretation of the Scribes and Pharisees, which taught that the aforesaid commandment only required to abstain from the outward adultery, and not from the filthy desires and impure lusts) teacheth us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents. How can we then be free from this commandment, where so great charge is laid upon us? May a servant do what he will in any thing, having commandment of his master to the contrary? Is not Christ our master? Are not we his servants? How then may we neglect our master's will and pleasure, and follow our own will and fantasy? Ye are my friends, saith Christ, if Sola xv. you keep those things that I command you.

Now hath Christ our master commanded us, that we should forsake all uncleanness and filthiness both in body

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