A SERMON PREACHED AT HITCHIN IN THE year of our Lord, 1587. the 17, day of November, being the first day of the 29 year of the Queen's majesties reign.  
By Edward Harris, Master of Arts and Preacher of this word of God.  
Printed at London by john Morris & I.B. dwelling in S. john's street. 1590.   

TO THE FAITHFUL AND BELOVED IN THE Lord his brethren known to him in Hertford-shire, grace and peace in Christ jesus.  
THere are now three years passed since at the request of some I communicated this sermon of mine in writing to those which not long after obtained for it allowance to go abroad in print, and now at the last, it having received the fruit of that allowance, I offer it unto as many of you as desire to profit by the remembrance of that which ye once heard before. Use it (I beseech you) to that end for which I first spoke it and now offer it unto you, that is, to your further building up in the fear of our God, and honour of our Sovereign. If you remember any more than is here set down, use that also to the same end; and laying a part all vanities of the world, set your minds on those things which may profit in the day of the visitation of all flesh. The grace of our God be with you.  
From my chamber at North Mimmes, this 16, of October, 1590.  
E. H.   

Fear God, Honour the King. I. Peter. 2.  
THE sweet showers which fell in the forenoon (dearly beloved in Christ jesu) might, if the ground of your hearts be not brass or adamant, not only cause the seed of the word which ye have so often received, to bring forth in you the herb of an holy profession, and fruit of an holy life, but moreover & besides that, might make way to the better planting of any other good and godly instruction in your minds, I doubt not, but ye keep in remembrance the sum of that which hath been taught; namely, both who is the author of your deliverance from all your enemies, to wit, not the arm of flesh, but God himself, and also by what means he hath brought this to pass; to wit, by the godly and Christian government of our gracious sovereign, the anointed messenger of the Lord in this behalf: and as I doubt not, but ye remember these things, so I charitably persuade myself, that ye make inquiry and demand of your own souls, by what duties towards God the author, and by what reverence toward the Prince the instrument of this our common safety and welfare, ye may show yourselves thankful receivers of so great a benefit. hearken therefore what the spirit of God which is in him, and only knoweth the mind and will of God, requireth of you by the mouth of saint Peter. For his own self, he seeketh no more at your hands, but that ye fear him: For the person of his anointed, he exacteth nothing else but that ye honour her. For so saith the holy Apostle, 1. Epist. Chap. 2. Fear God (saith he) and Honour the king.  
For the first of these two, it is no new commandment, but an ancient and old precept renewed, as being a matter of christian obedience required in both Testaments. Moses the lawgiver of Israel, Leuit. 19 14. saith to the inheritance of the Lord the children which came out of th' loins of jacob, Thou shalt fear (saith he) the Lord thy God. Again, Leuit. 25. 17. he saith, Let every one fear his God. Likewise, Deuter. 20. he chargeth them, saying, Fellow the Lord your God, and fear ye him. Our Saviour Christ, Luk. 12. teacheth men to fear him, who after he hath killed the body, can cast the soul into hell fire, that is, God, And besides this place of saint Peter, saint john also, Revelations the fourteenth and the seventh, having seen and Angel flying through the midst of heaven, which had an everlasting Gospel to preach unto them that dwell on the earth, even to every nation and kindred, and tongue, and people, testifieth how this Angel cried with a loud voice, saying, Fear God, and give glory to him. Wherefore, sith we are compassed with such a cloud of most glorious and faithful witnesses, make your reckoning how ye hear not me, but Moses, Christ, Peter, john, and the Angels of heaven crying unto you, Fear God.  
Some will say peradventure, all this needeth not, there is none here (we hope) but fear God truly. Well brethren, to the la and to the testimony, let that be our judge, & our own consciences witnesses, whether the true fear of God which is here commanded by the holy ghost, be in the greatest part of men now adays.  
To know then, whether we be endued with this true and earnest fear of God or no, there are among other, three especial ways whereby ye shall certainly know the same.  
The first way is, the birth of it: For if the fear of God that is in you, come out of that spring, and be bred in that sort as true fear is, then have you cause to rejoice.  
The second is, by the natural and lively effects of the same fear: For doubtless every thing, especially the motions of God's spirit, working not counterfaitly but according to it own nature, it must needs be a false and bastardly fear of God, which uttereth not itself in convenient measure by the proper effects of true fear.  
The third way is, by such things as unseparably follow and accompany the true fear of God, which S. Peter speaketh of.  
For the first way, ye must observe & know, that the earnest fear of God springeth and proceedeth of a right and reverend knowledge, and meditation of the surpassing power, bottomless wise doom, infallible providence, undefiled justice, incomparable goodness, and other such heavenly attributes of God's nature, as the scripture giveth unto it. For when the consideration of man's mind is truly fixed and set upon the inward view & beholding of these things, the glory of them is such, that it doth strike & possess the heart with an unfeigned reverence of that person, who is of such a nature, as by so glorious names employing so great and wonderful effects, is rather pointed at than fully defined. This that I say, is manifest by the tenth chapter of the Prophet jeremy. For considering how none was like to the Lord in power; how he was great, and incomparably wiser than all the prudent men of the nations, and how none was like to him in all the kingdoms of the world: to show what this meditation bred in him, and what it worketh in all the children of God, he bursteth forth into these words, Who shall not fear thee O king of nations? As if he should say, that whosoever did rightly meditate and study upon these things, could not but hereby grow into a true fear of God, or at the least, that the unfeigned and true fear of God springeth hereupon. Provided always, that we take this view by the word of God only, and not by the fancy or imagination of man's brain. Here is then the first point whereby ye may know whether ye fear God truly (as saint Peter commandeth.) Have ye exercised your wits in this meditation? have ye taken a diligent view of these things out of the most faithful assertions and examples of the word of God? and hath that fear of God which is in you, proceeded and risen hereof? then is there hope, that the fear of God in you is not counterfeit. But now (my brethren) if the most men be utterly ignorant of these points, & in a manner all men remiss, negligent, and cold in taking such view of the nature of God, how may we not justly fear, that the most men now a days are utterly destitute of this grace and gift of the true fear of God?  
2 The second means, whereby ye may know and discern whether your hearts be possessed with a true fear of the Almighty, is by the effects, which are diverse, the chief and principal whereof are these that follow.  
First, the true fear of God is of such force and working, that it maketh him in whom it is, to hate and decline that which is evil and ungodly in the sight of the Lord, I say not, how they which have this fear do not sin at all; but that the faithful are by this fear, as by a most fit instrument of the holy ghost, kept back from following the lusts of ungodliness, and have such a watchword given them continually in their hearts, that they are not easily drawn to any notorious breach and transgression of God's commandments. This effect of this true fear of God is noted by Abraham the father of the faith full, Gen. 20. For when Abimelech the king of Gerar, who had taken away his wife, being brought to the knowledge of his iniquity, demanded of Abraham what he saw in the land, that he manifested not that she was his wife: Abraham answered, saying; I thought (saith he) surely the fear of God is not in this please, therefore they will slay me for my wines sake: As if he had said, how there was no hope in him that he should find any honest dealing there, where the unfeigned and true fear of God was wanting. To this agreeth a most notable example which we find written, Exod. 1. 17. where it is showed, how that when Pharaoh had commanded-the midwines to make away the men children of the Israelites, that which restrained them from committing so horrible a fact, was the true fear of God which they had before their eyes: for so Moses testifieth of them, saying, But the midwines feared God, and did not according to the commandment of the king, but saved the men children. Yea Solomon maketh it a general rule, that the fear of God causeth a man not only to decline evil, Pron. 13. but more over to hate the evil, Pron. 8. 13. And for the more plainness, he maketh mention of four points of iniquity which cannot dwell with the fear of God: to wit, arrogancy, pride, the evil way, and a double tongue; and showeth by example in himself, how if a man have the upright fear of God abiding and working in him, he will avoid and abhor these enormities. The first enormity is arrogancy, which is, allying persuasion and boasting, that one hath those graces and that ability which he hath not: and this iniquity reigneth in the greatest part of men. Ye that are of the ministery, look into them of our own calling: There are infinite in a manner, which being unable for want of gifts to fulfil any the least part of the ministers office and charge truly, notwithstanding presume and boast themselves to be sufficient men for that calling when it is nothing so, and hereupon break in and come within the lists of the holy mount of God, & thrust themselves into the sanctuary of the most holy one. These are monstrously arrogant, and therefore out of all question destitute of the true fear of the Lord. Of this sort are many professors now adays, which having not as yet profited so far as that they know the word of the beginning of Christ jesus, or first principles of religion, yet boast themselves to be rich in the knowledge of God & of Christ jesus. Of the same stamp generally are Papists, who arro gating to themselves by nature free-will to forsake evil & to do good, which they have not power to merit heaven by their works which all men lack, show the true fear of God not to be in them.  
The second enormity is Pride, which is, achalenging of glory, praise, and dignity to ones self, in respect of those graces and gifts which are in him. They that are carried away with this ungodliness, they are also void of the true fear of God. Such are in the ministry those now a days, who knowing themselves to have those good graces and gifts which their betters in ecclesiastical place and calling do want, think much that their place is none higher, their livings no larger, their estimation no greater, and thereupon make it their chief study, how they may come and attain to better promotion. Such are among the gentry those, that for the abundance of their outward blessings cannot content thèselues, unless they may have some higher title than whereby they are yet called. Briefly, such are all those, who of a glory that they have in their own gifts, aspire to an higher place in the common wealth, after the manner of Abshalom, or hunt after and strive for the pre-eminence in the church, after the manner of Diotrephes: for thus to do is pride, which sin cannot reign in any person, and the man fear God aright too.  
The third enormity abhorred of such as fear God truly, is the evil may, that is to say, all course and trade of life and living, which savoureth of ungodliness: as living by usury, cozenage, thievery, extortion, leading of one's life in filthiness, adultery, wantonness, idleness, or any other crime, that the church of God is offended withal. This course whosoever taketh (as the world is full of such now adays) they can by no colourable means be showed to fear God aright, whatsoever they outwardly pretend.  
The fourth enormity which cannot stand nor dwell together with the true fear of God, is adouble tongue: with which sin there are specially two kinds of people infected: one is of thè, who will speak as fair as Angels to a man's face, but will strait way, or whensoever occasion is ministered, slander them most beastly behind their backs: Another sort is of them, who in the company of such as profess the truth sincerely will make a great show of godliness, but when they come in company of others which are lewdly disposed, will say as they say. These are double tongued, & whosoever are such in them the true fear of God is not remaining.  
2 A second effect and natural property of the true fear of God is, it causeth a man to deal not with eye-service, but faithfully, in all that with knowledge he take thin hand: it causeth him to walk not deceitfully, but with an upright heart; not in his ordinary calling alone, but moreover in the following and performance of any godly business otherwise lawfully committed unto him. The reason is, because it placeth the Lord before him sitting in his throne of justice, and beholding all that he doth or thinketh, whereby he is brought & kept in such godly awe, that albeit men could not espy his falsehood, yet he knoweth how the Lord will both see and judge the same; whereupon he employeth himself with all diligence to do his work faithfully, as in the sight of God. That the true fear of God is of this effect, it is manifest, 2. Chron. 19.9. For there we may read, how jehoshaphat king of juda, labouring the reformation of his whole king doom by due ministration of justice, and by diligent preaching of the word, he chargeth the officers to deal uprightly: and minding to show what would be available to make them so to do, he attributeth this glorious effect to the true fear of God, saying, Thus shall ye do in the fear of God, and by way of exposition addeth, faith fully and with a perfect heart: as if he had said, I may charge you to deal faithfully, but I cannot make you so to do: notwithstanding, that which my commandment cannot work in you, that the true fear of God (if ye have the same) will effectually bring to pass in you. Now therefore, if ye fear God aright as ye pretend to do, then show it by the true effect of that fear, that is to say, by faithful and upright dealing in this charge and burden that is laid upon you. Let every one, of what degree & condition soever, examine himself by this property, & he shall easily understád, whether the true fear of God be resident with him or no. If such as are in authoritle, be not faithful in ministering justice, and suppressing the adversaries of truth and godliness, it is evident hereby what they are. If such as are in the ministery be not faithful in doing their office, but either dispéce not the word at all, or deal after the manner of hucksters deceitfully with it, they declare themselves to be void of the true fear of God. If trade's men have and use a false weight, and a false measure, or seek to enrich themselves by any manner of false dealing, there is no question but that so long as they continue such and so minded, the unfeigned and true fear of God hath no dwelling place, nor abiding in them.  
3 A third effect whereby the true fear of God is made known to be in a má, is, that it maketh him not only to separate himself from the defilings and corruptions of the world, when he heareth them rebuked by the word of God, but moreover speaketh earnestly to his neighbours, whom he seethe entangled with such ungodliness, upon purpose and intent to draw them also away from those iniquities. Forhe hath evermore his heart meditating upon the commandemèt of the Lord, which chargeth him not only to have no fellowship, with the unfruitful works of darkness, but moreouver to reprove them, as is set down Ephes. 5. This effect of the true fear of God ye may find in the prophecy of Malachi, chap. 3. 16. For albeit the people of that generation were exceeding wicked, yet some there were which at the rebuking & admonition of the prophet, forsook such wickedness, & labouring to draw others together with them, which persons the prophet noteth to have been led to such encouragement of their neighbours by this true fear of God, which the Lord endued thè withal: For so lie saith, than (saith he) they that feared the Lord, spoke every man to his neighbour. This is a lesson for you, that can be content in outward show and appearance to subject your own necks to the sweet yoke of christian reformation: ye have heard the prophets of the Lord in the spirit and zeal of Malachi, reprove gentlemen & others for robbing the Lord of his portion, of his tithes, & offerings, as Malachi did: ye have heard them roprove ministers for not keeping knowledge in their lips, that the people might ask the law of God at their mouth, as the Prophet did: ye have heard them rebuke many other corruptions, wherein this generation hath far exceeded and gone beyond the people of Malachies' time: ye have profited so far in outward appearance, that ye lament for these iniquities of our time to the eye, and seem to leave and forsake them your own selves, but yet are in opinion (a great number of you) how it is not within the compass of your several duties, to labour in calling other aware from the fame corruptions, out of which ye are escaped. Mark therefore this third effect of the true fear of God, & be well assured, that it is every man's duty which will show himself to fear God aright, not only to leave these enormities their own selves, but moreover to exhort even man his neighbours, be they Gentlemen or other, in ecclesiastical or temporal vocation, to leave these iniquities with them, and to become new men, otherwise the true fear of God reigneth not in them.  
3 The third way and means whereby ye may take intelligence of your own souls, whether this true fear of God commanded by S. Peter, dwell in you or no, is by such company and fellowship as the true fear of God continually keepeth. The reprobates, yea the Atheists fear God, so do the denils also: but it is in such a servile and slavish manner, that they hate him whom they fear, whereas it is far otherwise with them which have the true fear of God in them: for the true fear of God is, as one very fitly termeth it, Tanquam seta sutoria trabens, post se filum delectionis, as it were the shoemakers hair drawing after it the thread of love, which infinite examples of Gods faithful children, mentioned in the Scripture, do confirm & prove: For so they feared the Lord, that they loved him also entirely, and from the bottom of their hearts. For proofs sake, to bring one or two, it is reported of David, 2. Sam. 6.9. that he seated the Lord exceeding lie, who not withstanding Psal. 116.1. avouched truly of himself, that he loved the Lord, Yea and Moses which in the places before mentioned gave commandment to the people of Israel to fear the Lord, doth also charge them to love him with all their heart, with all their soul, and with all their might, Deu. 6.5 which declareth how the true fear of God is accompanied with a love of him in the same party. So the we must not fear God as the devils and reprobates fear him, neither yet must we fear the almightle with a popish kind of fear. How is that, will some say, the Papists have a fear of God in the, but it is such a kind of fear, as is accompanied with a distrust in God, insomuch that they make it a principle of their religion, how we must fear, and not be bold of God's favour. This detecteth their fear of God not to be the true & holy fear commanded by Saint Peter in this place. For the true fear of God is accompanied and joined with a trust & confidence in him, as may be proved evidently in the hundredth and fifteenth Psalm, the 1. verse. Esa 50.10. Besides, the manifold examples of God's servants endued with a right fear of him, who albeit wrestling with the multitude of their sins, seemed to shut the door of their hearts against assured trust in the Lord for a season, yet evermore gave it entertainment in the end. By these things then (my brethren) ludge of yourselves, if ye fear God so that ye hate him, or cannot abide him, & that ye will not be persuaded to have boldness and assured trust in him to salvation, because your consciences tell you how many & how grievous your sins are, then have ye not that fear which Saint Peter speaketh of abiding in you: but if your fear of God be joined with an hearty love of him, and ye so fear his punishing justice, that notwithstanding ye trust in his forgiving mercy, then is the fear of God in you an holy plant, which I beseech him for Christ's sake to rain upon more and more with the sweet dew of the word, and to blow upon with the quickening breath of his spirit, that it may flourish and bring forth fruit in you to the end,  
Thus ye see (brethren) by what means ye may have understanding, whether ye answer to this commandment of Saint Peter, that is to say, whether ye fear God truly or no; & hereby also ye may know what it is to fear God truly and aright, namely not to be a feared of the fancies of our own brain, for then fools and mad men should fear God truly; not to tremble only at his judgements, for then the very unsensible mountains and hills should fear God truly, because they are ready to tremble at the angry presence of the Lord. Psal. 18.7. not to have a mind desperately tormented and grieved with the horror of his own sins, for then judas and many of the reprobate should have feared God truly: not to stand in awe so of God's vengeance only, that there upon we dare not follow those abominations which otherwise our hearts are well pleased with, for then the hypocrites should fear God truly: but upon a due and deep consideration of God's power, wisdom, providence, justice, etc., to stand in such godly awe of him, that by means thereof we are brought from the liking and following of ungodliness, to deal faithfully in all things, to dehort other from those corruptions which ourselves have forsaken, and in all this to be so affectioned, that we delight in the Lord and love him, at no time utterly despairing though we fulfil not our duties so fully as we ought, but yielding to that comfort of God's spirit, whereby we are put in hope that God will accept our endeavours, though joined with many imperfections, as the endeavours, not of slaves, but of his faithful and obedient children.  
This is now the true fear of God, whereof Saint Peter speaketh, & these are some means whereby ye may know and discern whether the same be in yourselves or other. And foras much as there is nothing more to be desired at the hands of almighty God, then that all men may atraine to this fear, & retain it also even to the end, it is needful for us to consider what those things are which may serve as the ordinatie means to draw men unto, and continue men in this true fear of God.  
There are then two especial things which are of great force both to make men fear God truly, and also to keep and preserve in them that grace and gift of God: whereof the first is the excellency and peerless dignity and worthiness of this grace. The second is the incomparable blessings of God which foolowe the same, and art promised to as many as abide in the it.  
The worthiness of this fear of God the Scripture setteth forth, in that it spoiling the men of this world of those gracious titles wherein they make all true honour and commendation to stand and consist, it attributeth them notwithstanding to those that fear the Lord.  
It is a thing which men most desire of all other things, to be truly wise, insomuch that for the bare name thereof, infinite persons of all ages and degrees, have thought neither any cost il bestowed, nor any labour ill taken, so they might be reputed of the world for wise men; naithles the world could never attain to this in deed: For when the judgement is borough to the throne of God, they are all condemned of folly as Saint Paul declareth 1. Corinth. 1. where he saith, how the wisdom of this world is foolishness with God. In the mean season, such as fear God truly are by the holy Ghost himself pronounced to be rightly and truly wise. For the patiented job saith, The fear of the Lord is wisdom in deed, chap. 28 Whereunto agreeth Solomon, who Proverbs 1. avoucheth the fear of the Lord to be Reshith dagnath, the beginning of knowledge, or rather as we say in our common speech, the chief point of knowledge or head knowledge: and again in his fifteenth chapter he saith, The fear of the Lord is the instruction of wisdom. Whereby we may perceive how they only are wise in deed which fear the Lord, & all other the children of folly and madness, so excellent and surpassing a thing is the fear of God. Besides that, the Scripture calling upon men to sanctify the Lord, that is, to worship him with such a kind of worship, as whereby he may be declared and known to be holy, doth require this true fear of God for performance thereof. For so the Prophet Esaie chapter 8, commandeth men to sanctfre the Lord of hosts: and to show how that should be done, he addeth immediately by wale of exposition, Let him be your fear, by that means adorning the true fear of God, with that most honourable name and title of sanctifying the Lord of hosts. Add hereunto, that the prophet Esay chap. 33.6, maketh account how The fear of God is a treasure to the godly, enriching them abundantly which have it, in the sight of God; whereupon it must needs ensue, that they which are destitute of this grace, are stark beggars before God, howsoever they flow & swim in outward wealth and prosperity. Thus ye see of what great dignity the true fear of God is, which ought to ravish you with a desire both to subject yourselves to this commandment of S. Peter, that the holy Ghost mare work this true fear in your hearts; and also to take heed, that the manifold enticements of the world and flesh which are laid as baits to beguile silly souls everic where, bereave you not of it being once settled in your hearts, considering how excellent a thing it is in the judgement of the holy Ghost.  
2 Concerning the blessings which God hath promised to those that fear him, they are so great, that greater cannot he. For what is it (brethren) that your hearts would or can wish or desire? would ye be delivered from all such enemies at home or abroad, as do seek by subtlety or cruelty to bereave you of life, of liberty, of the truth, yea and of God himself? Then Fear the Lord (saith the spirit) and he will deliver you out of the hands of your enemies. 2. Reg. 17.39. Would ye have your posterity that they shall stand up in your place successively, to increase and prosper: Fear the Lord (saith the holy ghost) and it shall go well with you and with your children after you for evermore, Deut. 5.29. would ye be strong against all assaults of our spiritual enemies? Fear the Lord, and ye shall be so. For (as Solomon saith) In the fear of the Lord is assuredness of strength. Proverb. 14. and the 26. verse. Again, would ye be out of doubt which is the right and true way, among so great diversity of opinions as are now in the world? Fear the Lord, and he will teach you in the way that ye shall choose, yea the secrets of the Lord shall be among you if ye fear him, and he will show you his covenant. Psal. 25.11.13. To conclude, will ye be blessed, that is to say, in a state perfected with a gathering together of all good things? Fear God, and ye shall be so. For (as David saith) Blessed are they that fear the Lord. Psal. 112.1.  
For all this, the greatest part of the world regard not to fear the Lord, but have their hearts filled with contempt of him: whereof to consider the causes and remedies is very needful, that we may take heed, and give obedience to this precept of S. Peter.  
1 One cause then why men fear not the Lord, is the want of teaching and hearing the word of God, by which as by an instrument sanctified to that purpose, the Lord distilleth his fear into the hearts of men. This may be gathered out of Deut. 31. where Moses giving charge to josua concerning the reading of the Law in the ears of the whole congregation of Israel, showeth also wherefore it was to be done; namely, that they might learn to fear the Lord their God. verse. 12.13. If then the publishing of the word be the means to learn men the fear of the Lord, it must needs be, that the want of this blessing is a reason why many are destitute of the true fear of God. For remedy whereof none other way can be found, than for the minister diligently to teach, and the people as diligently to hear the word of the Lord.  
2 A second reason why men fear not the Lord is, because their hearts are possessed with a strong imagination, that it is in vain to fear God. This cause of men's not fearing the Lord, the Prophet Malachi declareth, Chapt. 3. for having spoken of certain which feared not the Lord, vers. 5. he doth afterward show their reason that persuaded them to set the Lord at nought and to give out stoure words against him, which was, because in their corrupt judgement, it was in vain to serve God, and it was no profit to them that they walked humbly before the Lord of hosts, verse. 14. Against this pestilent persuasion which leadeth many now adays to the contempt of God, a remedy of sovereign effect is, the consideration of those promises before propounded to them that fear the Lord, which will be then more effectual, when we set before ourselves in our minds as on a theatre or stage, the persons of many that feared the Lord, as of Abraham, jeseph, Moses, David, etc. enjoying part of these promises in this life, and now fully possessed of the rest in the kingdom of God.  
3 A third matter, where upon many take occasion to neglect & cast away the fear of God, is a gross conceit of the nature of God, inducing them to think that the Lord seethe not what men do in the earth, and that they may do what they will for him. After this sort the wicked in jobs time surmised, that God was so hidden with the dark clouds, that he could not judge through them, and therefore they despised him. And so the ungodly in the days of David spoke fiercely, and the workers of iniquity vaunted themselves against God, and all was upon this persuasion, That the Lord did not see it, the God of jacob did not mark it. Psal. 94. Against this enchantment, that it may not prevail in men's hearts to lead them away from the fear of God, it helpeth much to consider, that nothing is hid from the eyes of God. Heb. 4. that he searcheth all hearts, and understandeth all the thoughts of the mind. 2. Chron. 28.9. that it is a brutish folly to think that he which planted the care should not hear, and he which form the eye should not see, Psal. 94. which consideration, if it be deeply imprinted in our minds, it will make us to see that the dark clouds are no hindrance to the Lord, but that he beholdeth all things, even the very purposes of the heart, and therefore is the more to be feared. 1. King. the eight chapter and 39  
4 A fourth reason why men regard not the fear of God, is because they see themselves & others, who are with out all true reverence of the almighty, to prosper well enough in the world, whilst they that fear the Lord, endure and pass through many adversities & troubles. This reason of the wickeds contempt of God, the prophet David saw & acknowledged, Psa. 73. For why (as he saith) because the wicked come not in trouble, neither are plagued with other men, because there are no bands in their death, but they are lusty and strong, therefore they glory in their pride as in a golden chain, they talk presumptuously, and they set their mouth against heaven, That is to say, they speak in defiance of God himself. In like manner he saith of the ungodly. Psalm. 55.19. that Because they have no changes, therefore they fear not God. To expel which poisoned conceits out of men's hearts, there is not any more convenient remedy, than to mark the way of the world, wherein wicked men (which say unto God, depart from us) have walked, and how they have been cut down before their time, whose foundation was as ariver that overflowed. job. 22. To consider with David, that the Lord hath set such wicked ones in slippery places, & that the conceit which they have of their prosperous estate, is no better than the fancy of a dreaming man, who in his sleep imagineth himself and other to be rich and in good case, but when he a waketh he findeth it nothing so. Psal. 73. Briefly, to consider that the less trouble they sustain here, the more torment is behind, and the more blessings or provocations to the fear of God they have received, the less mercy shall they find, because they abused them to strengthen their hearts in contempt of the Lord.  
These are the chief things which cause men to reject the fear of the almighty: these are the stones whereat they stumble, and the rocks against which they make shipwreck, which every one must take heed of that is desirous to walk in the obedience of this commandment, and to fear God, as S. Peter counseleth him to do.  
Thus have ye heard upon occasion of Saint Peter's words, exhorting us to fear God, both how ye may know when ye fear him aright, what may serve to inflame you with an earnest desire to fear him truly, and what causeth men not to fear the Lord. Let us now learn other lessons ministered to us in the same precept.  
Whereas the fear of God which is not in the profession of the mouth, but in the inward affection and feeling of the heart, is here by Saint Peter commanded to those which before he calleth apeople set at liberty, to show forth the virtues of him which hath called the out of darkness into his marvelous light, that is to say, unto the professors of christianity: we must make our reckoning that would gladly be taken for christians, how it is enough for us to speak & talk of the majesty, goodness, providence, power, & other virtuous attributes ascribed to God, but especially it is required, that we be inwardly touched in our souls with a fear and reverence of him: yea and verily they which can only say well of God, and are not endued with a true fear of him, are no better christians in comparison, than that christian man which the painter painteth upon a cloth or wall. For the painters christian is soberly appareled, and made to look after the saddest manner: moreover, he hath a scroll coming out of his mouth, wherein is written some goodly sentence of the Scripture speaking of God, and yet for all this he is no true christian, because he lacketh that which the painter can not give him, that is to say, the true fear of God; and so these (brethren) which make an outward fair show & speak well of God, are not true christians, if they want the true fear of God which is grafted in the heart, and is a special thing required in a true christian man, as by the precept of saint Peter given to christian men appeareth.  
Besides this lesson, there are other profitable instructions which are offered unto us out of the order of this precept, Fear God, compared with that which followeth, honour the king.  
As first of all, saint Peter, setteth this precept before, Fear God, and the other after, honour the king: where by he insinuateth & giveth us to understand, how the fear & obedience of God is to be preferred to the honour and obedience of princes; the very same rule & lesson which S. Peter & S. john together teach us Act. 4.19. namely, That it is right in the sight of God to obey him rather than man, as common reason also maketh us to know & confess. For the sovereign must be obeyed before the lieutenant, the L. of the house before the steward of it, the master before the servant, and thérfore God before all princes, and rather than all princes and potentates in the world, because God is the sovereign king, and they are his Lieutenants, God is the master, & they are his servants: which admonisheth us to attempt nothing for any prince under the same, which overthroweth, impaireth, or undermineth the flourishing estate of the true fear of God, either in ourselves or in any other, lest we be called into judgement for serving the creature with contempt of the creator, and preferring man before God.  
another lesson is taught us in this order of precepts, delivered by saint Peter in this place. For by setting Fear God before honour the king, he insinuateth unto us, how that if princes will look to have true and faithful subjects, such as will have care from the very bottom of their hearts to yield them that due honour which is to them belonging, them must they first provide, that they be trained up in the true fear of the almighty: for it is hard to say, that he which feareth not God aright, will or can ever honour his prince truly.  
1 For why? First of all, that which especially moveth men so to honour their prince, is the commandment & fear of God, as saint Peter saith before in this chapter, they do it for the lords sake: whereupon it followeth that if a man have not the fear of God himself, which is the cause of his faithful obedience to his prince, it can not well be that he should unfeignedly and truly honour his sovereign, which is an effect of that fear of God.  
2 Our sovereign Christ in the parable of the wicked judge, noting the sum of his ungraciousness, uttereth it in this manner, he neither (saith he) feared God nor reverenced man, Luke. 18.2. as noting the same lesson which I have said unto us.  
3 That is most plain which we read lerem. 32. where the holy Ghonst (who is best acquainted with our nature) doth show and declare, how we are of such a condition, that unless we be retained and kept in order and awe by the fear of God, we will fall away even from God himself. For thus the spirit of God by the prophet saith, I will put fear in their hearts that they shall not departed from me: as if he said, I know that men will not faithfully continue, no not in my service which am their God and creator, unless they be endued with my true fear: and shall we then think (brethren) that men which have not the true fear of God planted in their hearts, can ever faithfully and truly honour their prince?  
4 It is not to be looked for (dearly beloved) that he will regard the blazing of a candle, which is not moved with the most glorious brightness of the sun. It is not for any to persuade men, that he will ever regard the value of a penny, which despiseth the full storehouse of all rich things, etc. no more is it likely that he which feareth not the God of unspeakable glory, will give any unfeigned honour to his prince, etc. the sum is, it is hard to deem otherwise, but that he which is destitute of the fear of God, whether by means of ignorance or contemptuousnes can or will ever honour his prince truly. I deny not, but the Lord so restraineth oftentimes many godless persons with the bridle of a certain fear that they break not forth into outrageous rebellion against their prince, but rather stand stoutly unto him even unto the death; which is nothing against that I say: for I show what nature being not tilled with this true fear of God ordinarily yieldeth, not what God against the force of nature many times worketh. Again, I speak of that honouring of the prince which is a christian virtue and a work of the spirit of sanctification, not of that service whereunto many are brought by the spirit (as they term it) repressing vices.  
They that are gentlemen, & by reason of their calling have necessarily to retain many in their service to wait upon them, let them consider this well that I say. If they feed and clothe their servants well, but teach them not the fear of God, out of question they do nothing else but hearten men, and make them strong to rebel against their Prince. Ye that are ministers also, consider this well, and let it make you diligent to instruct your flocks in the true fear of God. Alas (brethren) are they not too many already, which in hellish madness without all fear of God, go about to bereave out gracious sovereign of her life, the whole realm of peace, the gospel of passage? Alas than, why should ye also sin against God and against your own souls, by increasing the number of rebellious and disloyal persons? Ye will say peradventure, we do it not: yes verily, if ye teach not your people diligently the fear of the Lord. For unless men have their hearts possessed with the true fear of God, they will not honour their Prince truly.  

Honour the king.  
Ye have hither to heard me patiently, concerning the fear of God: hear me now (I beseech you) concerning our duty toward the king. Saint Peter's commandment is, that kings and princes should be honoured; which that it may be more forcible both to teach us and also to win us, I think it needful at this season, after my rude and disordered manner, to deliver unto you these four especial points.  

1 What it is to honour the king.  
2 Which are the parts of this honour.  
3 Of whom this honour is to be rendered  
4 For what causes men are to yield the same.   
Honour, in this place, in the Greek called Timè, is a godly acknowledging and regarding of princes as the chiefest and chosen instruments of God, for the maintenance as well of civil, as of ecclesiastical society. Consider what I say. To honour the king, is first to acknowledge him for the anointed of the Lord, and also for our anointed: neither that by words alone, but by such other means also as we are able, accordingly as we read of the people of Israel in their receiving of Saul. For they did not only shower altogether, saying, God sane the king, but moreover all the godly despoled brought him presents. 1. Sam. 10.24. 27. and they which did not so, are noted by the spirit of God for wicked men & are held guilty of despising him before the judgement seat of the almighty. Moreover, we must make suchaccounte of them, that we set not them a footstool here in earth, and other a throne to sit over them: (as the Papists make the King the vassal of their pope) but we must unfeignedly confess them with S. Peter the chiefest persons, & to them give the sovereignty and pre-eminence here in this world, assuring ourselves, that he is Antichrist, which exalteth himself above them. 2. Thess. 2.4. To conclude, we must not look upon them as upon disguised Kings, brought forth on a stage or theatre, which beside their gay garments and great words have nothing in them above the common sort, but we must receive them as the chiefest & highest Ambassadors of God, sent among us with largest and most ample power and authority, yea and such power and authority, as whereof the best, the wisest, the richest, the godliest, shall have need to maintain them in outward societies whether civil or ecclesiastical, considering they are thereunto sanctified and sent of the Lord, whose only blessing enableth every man to work the good of his people.  
2. The parts of his honour which here is commanded by Saint Peter to be done unto the King, are three, to wit, Reverence, Obedience, and Paying of such tribute, or other dews or renenewes, as belong to a person of that calling and dignity.  
Under the name of reverencing the prince, we understand that men ought both to think honourably of the prince, to pray for him, as also to frame and dispose all their outward gestures and speech in such sort, that it may carry with it and in it a sign of their unfeigned subjection to such persons.  
Of men's reverend thinking of such, we read in the book of the preacher chap. 10. where the wisdom of God in Solomon giveth charge on this wife, Curse not (saith he) the king no not in thy thought. For the bridling of our tongue from all unreverende words against such, Moses giveth a commandment Exod. 22.28. on this manner, Thou shalt not (saith he) curse the ruler of thy people. Whereunto add that saint Peter 2. Epist. 2.2.10.11. and saint Jude also do account them to be ungodly persons and bringers in of damnable heresy, which speak ovil of those which are in dignity: yea, they account them as presumptuous persons daring to speak that in contempt of princes & princely government, which the angels durst not speak against the very devil himself. Of man's duty praying for princes, we read 1. Tim. 2. Of the reverend gesture which we are to use towards such persons, we have exáple in Nathan the prophet, who made obeisance before king David upon his face unto the ground. 1. Reg. 1.23. These are continual and ordinary rules and examples, for the governing & directing of our behaviour toward persons of that authority.  
Some will say, if it be so, then did Elisha offend in calling Ichoram the murderers son. 2. Reg. 6.32. and our Saviour himself in calling Herode a fox. Luke 13.32. then also did the aforesaid Elisha break the commandment of God in demeaning himself so toward the said Ichoram, that he would not once have looked upon him had it not been for regard that he had to the presence of Ichosaphat 2. Re. 3. the was Michaiah to be reproved for speaking in manner of derision to Ahab. 2. Chron. 18. Hereunto I answer, how the precepts & examples before set down, bind us, and not the Lord, who may sharply control the princes of this world for their misdoings, & also may use the service of whom it pleaseth him in that behalse, neither shall he sin, that having the extraordinary commandment of the Lord, speaketh so unto them in God's name, which yet is no common rule for every body, neither yet for him at all seasons. For more cuidence herein, I use this familiar similitude: if some great monarch having under him many provinces, & each it own king as his lieutenant, make it a common law, that no person of what degree socuer within his dominion, shall behave himself unreverently in word or decde against any his lieutenants: this letteth not, but that the afore said monarch having knowledge and intelligence of any his lieutenants ungodly practices, may himself command whom he thinks good as Ambassador from him to go unto that lieutenant, and in his name to give him such rebuke as be deseruech, and such terms of disgrace as are meet for him, which yet everic one may not do, neither yet that Ambassador without the commandment of his monarch. In like sort, forasmuch as God is the only monarch of the whole world, and all princes his lieutenants within their seucrall dominions: though he have set it down as a common law for his subjects, that is, for all other men, that no person in the world shall once dare to use the prince unreverently in word or deed, yet this letteth not but that when princes despise and break the commandments of God whose lieutenants they are, the Lord may make who me he listeth his Ambassador to them ward, & cause the said Ambassador (without any his offence) to rebuke them with what hard manner of speech soever, according to their deserts, it shall please his divine majesty to put into the mouth of that his messenger, which yet every one may not do, neither that Ambassador, be he prophet or minister without such commandment. Thus we see the Prophets and extraordinary messengers of the Lord, as Elisha, Micaiah, etc. clear from fault, because they had the word of the Lord so to do, and yet no man authorized by their example to speak or do his wicked pleasure against his prince. Which every true subject is to note & observe, not only for intent that the devil may not lead him by misconstruction of God's word, to unreverent handling of his sovereign, but moreover that we may understand for a surety, that they are nothing else but devilish treachers and hellish blasphemies, where with our English traitors have opposed themselves against our anointed of the Lord, calling her usurping competitor, and labouring by all wicked policy to shed her blood, in consideration they had no commandment from the Lord, neither yet fust cause so to do.  
2. The second part of the king's honour is obedience, which is a performing of all the Princes lawful commandments (that is to say, which justle not against the truth of God's word) joined with a quiet suffering at their hands for unlawful things refused. And for the first point, that the Prince is to be honoured with such fulfilling of all his lawful and godly ordinances, by the Scripture may be plainly showed and declared unto us. For in as much as the word of God maketh reckoning how the king is the chiefest of all here in this world, 1. Pet. 2. it were absurd to think, how the spirit of God would have less submission rendered to such an one, than it chargeth servants to yield to their common masters. Whereupon it followeth, that seeing S. Paul cammandeth servants to be obedient unto them that are their masters according unto the flesh in all things, that is to say, in all lawful things, Collossians the third Chapter and two and twentieth verse. Much more must men be ready to obey the commandment of the prince in all things that are lawful and godly considering that if they do not so obey, forasmuch as obedience is one part of the prince's honour, they do plain lie dishonour the prince in that point.  
2 In this case we find a notable example in the book of joshua, chap. 16.17.18. For whereas the people of the Lord perceived that joshua was full of the spirit of wisdom, and that he was anointed of the Lord to be their gonernor now after the death of Moses, they knowing what duty they ought unto one in that place & dignity, with great reverence submit themselves unto him, & make promise before the Lord to obey him in all things lawful. For thus they say unto him, All that thou hast commanded us will we do, and whether soener thou sendest us we will go, As we obeyed Mosos in all things so will we obey thee, and whosoever shall rebel against thy commanlement, & will not obey thy words in all that thou commandest him, let him be put to death. This is the promise of the people, approved of God, received of joshua, sot down in the word for a precedent to after generations, whereby we are put out of all doubt, that the prince is to be honoured with fulfilling & performing of all his lawful & godly commandments. That which I have showed you in doctrine, I will also make cuidet by example in our own selves. And first I suppose, how her majesty by statute or some other princely means, commanded in the first, or some other year passed of her reign, or if not commanded herself, yet ratified some statute of her noble an cestours, commanding that after such time no unlearned and unsufficient minister should be admitted to preach the word or to administer the sacraments. This if it were so, it were a most lawful commandment, because it accordeth and is agreeable with the word of God, which not only alloweth none other person to have cure of souls, but such a one as whose lips do keep knowledge, and from whose mouth the people may ask & have the law of the Lord, Malach. 2. 1. Tim. 3: but also teacheth how if the salt, that is the minister, have lost his saltness, that is, the ability to teach the people of God, he is thence forth (not to be employed to meaner parts of that calling, but) good for nothing in that office, but to be cast out and trodden under foot. Considering than how this commandment were most lawful, whosoever should after the time aforesaid wittingly and wilfully make by such unlearned minister, disobey; the lawful commandment of the Prince, and consequently so far forth dishonoureth his Prince. The reason is apparent; namely, because obedience or fulfilling of the Princes lawful commandments and laws, is one part of the Prince's honour, which cannot be denied him but so much of his princely honour must be denied him also. In like manner I say of such law of our Sovereign, as commandeth every subject of this realm to come and resort to church at time sanctified and set a part for the same purpose by the Lord; it is a most lawful & godly commandment: For it is every way agreeable to the word of God, commanding all men to keep his Sabbathes and to reverence his sanctuary, Leuit. 19.30. wherefore when our English Papists refuse this, they do (for the reason aforesaid) so far forth dishonour the Prince which commandeth it. The like may be said of many things commanded in our laws, which being compared with the word of God, appear to be most lawful and godly.  
But here, some flavering courtier will say, you avouch that obedience (that is a fulfilling of the princes lawful commandements) is a part of the prince's honour: tell me this I pray you, do not they disobey the king and consequently dishonour him, which do not whatsoever he commandeth.  
No truly: for true and christian obedience whereby the prince is honoured, is a performing of lawful commandments. If any thing therefore that is commanded be unlawful, and against the words of God, the persourmance thereof can not truly be called by the name of true obedience (whereof we speak) And as the doing of such unlawful matters can not shrwde itself under the name of obedience: so if we look narrowly and nearly unto it, it is nothing else but an ungodly provoking of the Lord to shorten the life of princes, yea and on our parts which commit or admit such unlawful things, so many furderances & thrustinges forward of the prince unto death as may easily be discerned by that of Solomon Prove. 28.2. where he saith, For the transgression of a land there are manis princes thereof, meaning that sin, which is a transgression of the law of God, is a cause wherefore the prince's lives are shortened through the just vengeance of God, either against the prince chief as one unworthy to rule God's people any longer, if the people have sinned at his commandment, or against the people as unworthy to have a good prince any longer, if they have sinned contrary to the princes will and pleasure.  
2. For the second point of true obedience to the king, some will further ask & say, But what if a prince will enfer men to do otherwise then God hath commanded, and to commit such things as God hath forbidden upon pain of punishment or death may not here one withstand their prince by open war, rather than to suffer such punishment unjustly at his hand?  
I answer, woe unto such thoughts as traitorous & accursed, refolled by the martyrdoms of so many thousands, as both in the Scripture and other ecclesiastical histories are read, when unlawful things were commanded them, or lawful things forbidden them upon pain of such punishment to ensue and follow, to suffer quietly (which is the second point of true obedience to the prince) and not furiously to rise or rebel against them: and therefore traitorous above measure were and are the practices of such as being commanded nothing but that which was godly, have endeavoured to bereave our Sovereign of life by open rebellion, rather than they would be obedient to just laws & commandments in the fear of the Lord, as became godly and christian subjects to do without grudging.  
3 The third part of the prince's honour is, paying of tribute and other such money or commodities of the world, as by kingly right and authority belongeth unto him. This our Saviour himself teacheth both by doctrine, and also by example. His doctrine is to be found written, Mark. 12.17. where he saith, Give unto Cesar that which is Caesar's, speaking there of tribute, as it is manifest. For he was demanded whether it were lawful to pay tribute unto Cesar or no: whereupon he requesting the demanders to show him a penny, and ask whose image and superscription the penny had on it, when they answered, Caesar's, than he replied, saying, Give therefore unto Cesar that which is Caesar's, and unto God that which is Gods. His example is to be found Matth. 17.27. where he himself, albeit the heir of all things, yet being now in the form of a servant & under worldly jurisdiction, payeth polemony to the officers which came unto him for it. In like manner S. Paul Rom. 13. having proved by sundry very forcible arguments, how all men are to be subject unto the higher powers, when he cometh to declare by what practice we are to show the same subjection, he inferreth on this wise, Give therefore (saith he) tribute to whom tribute appertaineth: as declaring thereby how one cannot deny the king his tribute, but he therewithal dishonoureth the same king, and denieth him that subjection which the Lord alloweth him in his word.  
Concerning the third point of our former division, which was touching the persons who are to yield this honour to the king, they are people of all degrees and callings whatsocuer, of whom the Prince demandeth the same and imposeth it as from the Lord, for this the plain words of the scripture do exact and straightly command, Rom. 13. Let every soul be subject (saith saint Paul) to the higher powers, and S. Peter hath a notable reason hereof comprehended in one word, when he calleth the king the chief among all other. For he that is chiefest of all, is to be honoured of all, of what estate or calling so ever they be. The king or Prince is the chief of all, and therefore all other parties, whether they serve the Lord in civil or ecclesiastical vocations, are to honour the Prince in manner aforesaid.  
2 This hath plentiful and sufficient proof out of those manifold examples of the word, wherein (as it were a table) are set before us, and described all degrees of people honouring the king or prince as be cometh them, so that none can plead any right of immunity in this behalf. If one were a Patriarch, he hath an example to reverence rinse & honour the king ministered & given him in Abraham, who bowed himself before Ephron, and before his people, Goe 2.3. If a minister of the church, he is taught to reverence & honour the king by the example of Aaron, who submitteth himself to Moses, Nu. 12.11. of the priest that obeyed Saul, 1. Sa. 14.18.19. of Zadok the priest, who readily performed the commandment & will of David, 1. Re. 1.33.38. of Hilkian the priestwhich doth as josiah conanded him. 2. Reg. 22. 12.14. of the levites & priests which did as jehoshaphat charged them, 2. Chro. 19 If one were a prophet, he hath an example in Nathan, who doth humble obeisance in the presence of David, as we showed before in jeremiah which speaketh most humbly & reverently to Zedekiah, calling him his Lord the king etc. though he had put him in prison wrongfully, jer. 37.20. in Daniel, who honoured Nabuchadnezzar, ca 4. & Darius ca 6.21. If one were of royal parentage, he hath example to honour the king in Mephibosheth, who fell on his face, & did reverence before David. 2. Sam. 9.6. If a man of very great substance, he hath an example in Barzillai the Gileadite, whose reverend behaviour and dealing toward the same David is set forth and commended. 2. Sam. 17. & 19 If a most politic counsellor, he hath example of his dutifulness toward the prince in Hushai the Archite the friend of David. 2. Sam. 15. If a most valiant captain, he hath example given him in Abner. 2. Sam. 3.21. in joab 1. Chron. 21.3. in the three mighty men, 2. Sam. 23.16.17. The like examples we may find in the word for all other estates and degrees whatsoever.  
This doctrine is clear, yet there are which gainsay it: as the Anabaptists on the one side, the Papists on the other side. The Anabaptists deny all magistracy and princely government among Christians, imagining it to be a matter that cannot stand with the nature of true christianity, for one to receive honour as a Prince, and another to give & yield such honour as a subject: who are easily refelled. For to whom is this commandment here of honouring the Prince given by S. Peter? it is no given to christian men? yes verily, even to those whom before he calleth living stones, an holy nation, a royal priesthood, etc. which are the titles of all true christians. Would S. Peter have commanded that, which was not agreeable to christianity? No verily, we see then, how christianity will not bolster out any man to dishonour the king, no more than it will grant a man to cast of and reject the fear of God. For as a duty of christianity the one is required of men; namely, to fear God, and honour the king or prince: and thus the mist of Anabaptistical doctrine vanisheth at the shining forth of that light, which uttereth itself in this precept of S. Peter. The papists, they convey their poison another way: for they do not simply deny honour to princes, but to those princes whom their Romish antichrist disalloweth and is displeased withal: to such they think themselves, that is to say, all papists to owe no duty, but to be lawfully quit & discharged from their oath of allegiance and all dutifulness toward them by their Pope: neither that alone, but moreover account it lawful for them which are borne subjects to such princes, to blaspheme, hurt, and murder them, if by any means possible they may, as hath appeared by the satanical attempts of late English traitors against our sovereign. This is as easily confuted by S. Peter in this place as the former opinion was, if we consider what manner kings and princes had then the government when saint Peter gave this precept. Were kings at that time favourers of religion? did they further the preaching of the word, whereof peter was a minister? Did they esteem Peter or any other the Apostles or faithful children of God? No such thing; but contrariwise they were enemies of the gospel, they laboured by all means to hinder the passage & course of the truth, they persecuted Peter & all the rest of the godly; For all this, S. Peter, who was taught & spoke by the holy ghost, durst not will any man to dishonour them or to slay them, but (as this place declareth) he charged true christians and all that feared God to Honour the king, which as many as feared God & were true christians indeed accounted it their duty inviolably to perform & do. Did Peter commandeven the ungodly kings & enemies of the truth to be honoured of all that were true christians? and may the blafphemous Pope by that fullness of iniquity & deceitfulness, wherewithal the devil possesseth him, persuade men now adays, that they may at his commandment & for wreck of his anger, blaspheme with mouth, & assault with sword the majesty of their sovereign prince, who laboureth by all means to bring men to the knowledge of true godliness & right practice of the same, & yet be right catholics, true christians, & such as do no more than in duty they are bound to do? O monstrous contrariety, declaring their Pope to be Antichrist, in that he taketh upon him to change this law of God, Dan. 7.25. concerning the honouring of kings set down by saint Peter, and his complices not to be true christians or such as fear God, but the very members of Antichrist & sons of perdition.  
4 We are now come to the last point propounded in our former division: which is, for what causes the king is to be honoured in manner aforesaid.  
1 And first of all, a special matter which putteth men in mind and exacteth of them to honour the king, is, because this vocation is the ordinance of God, against which to spurn, or to work or speak any thing which carrieth matter of dishonour therewithal, were so far forth to spurn, work, or speak against God himself. That the king's office and vocation is the ordinance of the Almighty, the scripture most plainly affirmeth. The Queen of Saba speaking to Solomon, saith on this manner, Blessed (saith she) be the Lord thy God which loved thee to set thee on his throne as king in steed of the Lord thy God, and hath made thee king over Israel, etc. 1. Reg. 10. She saith that the Lord did set him on the throne of the kingdom, and that the Lord his God made him king over Israel. Neither was this a thing peculiar and proper to Solomon only and his kingly authority alone, but the same is true of other also. For saint Paul Rom. 13. generally avoucheth how all power is of God: and that in this respect the prince is to be honoured, saint Paul in the same place proveth, using this very argument and reason, Because it is the ordinance of God, and whosoever resisteth the power, resisteth the ordinance of God. Hereunto adjoin the prophet David, who Psalm. 2. exhorting his enemies quietly to yield him the honour of his princely power and authority, and not to rebel and rise still against him, useth this amongst other as a reason to persuade them withal, because he was Christus Domini, the anointed of the Lord, and because The Lord had appointed him his king upon his holy mount of Zion. In consideration whereof, he saith not how they bended themselves against him the anointed of the Lordalone, but affirmeth how they stood up against the Lord & against his anointed, as reckoning the Lords case & the kings in this point to be all one. Mark (dearly beloved) what amonstrous sin this is, which whosoever wittingly committeth, walketh presumptuously and with a stiff neck not against the stream of man's power and strength, but against the invincible majesty of God himself. O my brethren, I beseech you in the name of Christ jesus do not so wickedly, be no counsellors nor partakers with any rebellious persons; what shall ye that are but dry stubble, yet by suffering yourselves to be carried headlong with the whirlwind of popish doctrine against our God, which is a consuming & devouring fire.  
2 A second matter which calleth upon men to render this duty of honour to the king, is, the mark whereat he aimeth in all that he goeth about: which is, the wealth & good of the subjects. For there unto he laboureth both by power & by council, that the inheritance of the Lord committed to his charge, may flourish, grow & increase outwardly in abundance of worldly blessings, inwardly in the manifold graces of God's spirit, that the wicked may be suppressed & feared from breaking forth unto those ungodly actions, whereby looseness may be brought in amongst men: that also outward enemies round about them may have peace with those that he ruleth, & not annoy any warlike or hostil force or invasions. This the Scripture and word of God avoucheth. S. Paul Rom. 13. affirmeth concerning the well disposed, how the king or higher power is the minister of God to such an one for his good. King Solomon Pro. 20.26. as touching the wicked and hurtful persons, showeth what a sovereign remedy is to be found in royal power & authority against them, A wise king (saith Solomon) scattereth the wicked, & causeth the wheel to turn over them. Neither can these things be performed and brought to pass without great care, travel, costs, counsel, and danger on the prince's behalf, by reason of the rebellious affections of man's nature where withal he is continually to strive both by rewards and and punishments. In consideration whereof, for so great pains and benefits to requite the prince again, not with honour and dutifulness, but with bloodshed, rebellion, or conspiracy, can not but be a sin unmeasurably sinful.  
3 Not to stand much on this point, I will adjoin but this one reason. S. Paul Rom. 13. aforenamed vers. 2. saith, how They which resist and rebel against the higher powers, get unto themselves judgement. And what judgement (brethren) meaneth he? Verily the judgement of God's heavy plagues and of most shameful death to carry them out of this world, and of unappeasable vengeance to rest and gnaw upon them in that everburning lake in the world to come. These are not bugs words to fray you alone, but the very and plain truth which the word will furthermore teach you. As touching the state of such persons in the world to come what it shall be, ye may take great aim hereby, considering how it is hardly to be read in the whole scripture, where the patterns of God's mercy toward sinners falling into evil are propounded, that ever God suffered any of his elect ones after their effectual calling, to be carried of the devil into this sin of rebellion against the prince. Add hereunto, that saint Paul reckoneth this enormity among those which whosoever committeth, Shall not inherit the kingdom of heaven. Tit. 1.16. Concerning their most fearful punishments in this world, mark the most certain examples of the holy word of God. Korah, Dathan and Abiram rebelled against Moses, therefore They died not the common death of all men, but the Lord wrought a new thing, so that the earth opened her mouth and swallowed them up with all that they had, & they went down quick into the pit. All which was done, to make us understand, that such rebels provoke not man but God himself. Num. 16.29.30. Absolom the goodly though ungodly son of righteous David, rebelled against his father the king, and therefore as he rod upon his princely mule under a great oak, the very boughs of the tree would not suffer so wicked a wretch to escape unpunished, but caght hold on his head, And he was taken up between the heaven and the earth, there hanging till joab his great friend came & thrust him through with three darts, beside the wounds which ten other men the servants of joab gave him. Yea, so little was the face of the king's son reverenced because of his treason, that he had none other sepuchre but a dung hill pit in the wood, none other tomb or hearse but a ruinous heap of great stones cast upon him, 2. Sam. 17. Sheba the son of Bichri a man of jemini rebelled against the same David: therefore the Lord destroyed him by the hands of them which were his friends. For the men of Abel to whom he fled for help, at the counsel of a woman cut off his head, and did cast it over the wall to joab, 2. Sam. 19 Add hereunto the examples of late traitors in this our own Country, as Sommeruile, Throgmorton, Babington, & their complices, which like dunghill cocks intending to perch upon the head of this realm to the destruction thereof, were justly constrained to crow their last upon the gallows. The like (O Lord) we beseech thee bring upon all the enemies of Elizabeth thine anointed, but let peace be upon the Israel of God, and upon all that unfeignedly seek her true honour in the right fear of the Almighty.  
Laus solt Deo.