SO true, without ex­ception it is, Rom. 13. which the Apostle saieth in the next wordes be­fore, There is no power but of God, that man at his first Cre­ation, and in his perfection could haue no power ouer Beasts, Birds, and Fishes; till GOD with his owne voyce made him Ruler ouer his Creatures, and put all things in subiection vnder his feete. If none could dispose of Gods works besides the workeman, nor vse the Creatures voyde of reason without [Page] the Creators leaue; howe much lesse might any man haue domi­nion ouer the Seruants and Sonnes of God, created after his owne I­mage, and sanctified with the grace of his spirite, had not God ordained the power of men ouer men, & with manifest woordes authorized Ru­lers to take and keepe their places. Priuate and inferior powers, as the husband ouer his wife, the father ouer his children, the maister ouer his Seruantes, were to be allowed and ratified by God, from whome is all power, before they could be lawfull: Publike then and Superi­our powers, as they containe and commaund all those gouernments, and farre exceede them, so must they haue a larger and stronger war­rant in the worde of GOD, than any other Regiment hath.

Which, that wee may the bet­ter [Page] perceiue, I thinke it fitte for this present time, and place, to obserue, not onely, how the Princes functi­on in generall is established by God, but more specially, how the braunches thereof, namely, their power, their honour, and their ser­uice are ordained and confirmed of God. To expresse them more di­stinctly. Their Authoritie is deri­ued from GOD, resembling his i­mage; Their dignitie is allowed of GOD, to partake with his ho­mage: Their Duetie is enioyned them by GOD, to preserue his heretage. The first they haue recei­ued from GOD; the second they must receiue from men; the third they must yeelde to both. And first of resembling Gods Image.

The likenesse that Princes haue with the kingdome of GOD and of Christ, consisteth in the Socie­tie [Page] of the names, and signes, which they haue common with Christ; in the Sufficiencie of the spirite, wherewith God indueth them; in the Sanctitie of their persons, which may not be violated in the Soue­raigntie of their power, which must not be resisted.

Psal. 82.The Societie of their names is euident. I haue sayd, ye are Gods, and all the Sonnes of the most High: And of this very Scripture our Sauiour saith, Iohn 10. it can not be dissolued; that is, it can neither be false, nor frustrate, since it is the word of God. Sted­faster than Heauen and earth is the worde of God. Heauen and earth shall passe away, but my wordes, Luke 21. saith our Sauiour, shall not passe away. If vanity and falsity in our speach ar­gue the weakenesse and wicked­nesse of our harts; how impossible is it the worde of GOD shoulde [Page] want either trueth or force? Wee are seuerelie prohibited to take Gods name in vaine, which is most holie and mightie. And shall wee thinke, that God himselfe wil giue his name to Princes in vaine? Numb. 23. Is God as Man, that hee should lie? Hath he spoken it, and wil he not performe it? Or shall his worde returne to him emptie, and without effect? GOD forbidde, wee shoulde so much dishonour him, or deceiue our selues. Since then Princes can not be Gods by nature, being framed of the same mettall, and in the same moulde, that others are; It foloweth directly, they are gods by Office; Ruling, Iudging, and Punishing in Gods steede, & so deseruing Gods name heere on earth. As it was said to Moses, Exod. 7. Beholde, I haue made thee Pharaohs God, that is, his people, his person, his land, his life, and all hee [...] [Page] [...] [Page] [Page] hath, shal be in thy power, and de­pend on thy word.

As Christ giueth Princes his name, by calling them Gods, and, the Sonnes of the most High: So he taketh their Names and Signes to shew the Vnitie and Soueraigntie of his Kingdome, and to seuer it from all other kindes of gouern­ment: for Christ is neuer called in Scripture, a Consull, a Senatour, or a Tribune of the People, but, the name on his garment, and on his thigh, as Saint Iohn saith, Reuel. 19. is King of Kings, and, Lord of Lordes, that is, a most mightie King and Lord. Insomuch that when Christ is described in the Scriptures, as a King, all the ornaments and ensignes of a King­dome, are namely recited and per­sonally referred to him, though in him they be spirituall and eternall, which to men must be materiall and [Page] temporall. Psal. 45. Thy Throne, O God, en­dureth for euer, saieth the Scripture of Christ, as the Apostle expound­eth it, Hebr. 1. The SCEPTER of thy king­dome is a Scepter of Righteousnesse. Wherefore, Reuel. 19. God euen thy God, hath annoynted thee with the Oyle of Glad­nesse aboue thy Partners. On his head (saieth Saint Iohn) are many Crowns, and out of his Mouth (as working his Wil by his Worde) goeth a sharpe SVVORD, wherewith hee shall smite the Heathen. To Princes then, as Partakers with Christ in the pow­er, honour and iustice of his King­dome heere on Earth, are allowed of God a Sword, in signe of Power, a Crowne, in shew of Glory, a Scepter, for a token of Direction, a Throne for a seate of Iustice and Iudgement; and Invnction as a pledge of outward Protection, and inward Infusion of grace. All which Signes and Orna­ments [Page] of a Kingdome since Christ assumeth from Princes, and appli­eth to himselfe, he confirmeth to be lawfull in Princes, because they are common to them with him, who admitteth or accepteth no vnlawful or superstitious thing as pertinent to his person.

The Spirit also, which Princes re­ceiue from God, & wherewith they are guided in doeing their office, sheweth their Resemblance with the Sonne of God. Men choose the fittest they can finde to supply their places, because they want meanes to make others meeter than they are. But God who worketh all in all according to the good pleasure of his wil, and hath power most abun­dant to enable all his Agents for a­ny work he hath in hand; neuer cal­leth any man to serue him, whome hee doth not furnish with gifts ac­cording. [Page] Workemen hee would haue none to the making or deck­ing of his Tabernacle, but such as he replenished with the spirit of vn­derstanding for that purpose: Pro­phets he neuer sent any, but with his words in their mouthes, and his truth in their hearts, which all their Aduersaries could not withstand: gouernors then, whose harts, mouths and hands, he vseth to keep his peo­ple in peace and pietie; God neuer chooseth any but he first endewed them with a Principal spirit. Whiles Moses alone sustayned the burden of the whole people in the wilder­nesse, the abundance of Gods spirit on Moses was sufficient for the whole: but when hee desired part of that labour to be eased, God took off the spirite, Numb. 11. which was vpon Mo­ses and diuided thereof to the seauen­ty Elders, who assisted Moses. As [Page] soone as Samuel by Gods comman­dement had Annointed Saul, 1. Sam. 10. God gaue Saul another heart, sayeth the Scripture, and he was changed into another Man. But when for diso­bedience the Kingdome was rent from him, the spirite of the Lord like­wise departed from him, and from that day forward came vppon Da­uid, that was annoynted to succeed Saul. It pleased God wel, that Salo­mon, at his first comming to the Crowne, 1. Kings 3. desired an vnderstanding Hart to Iudge the People: and in signe of liking and granting this re­quest, GOD gaue him also that which hee asked not, euen Riches and Honor aboue all the Kings of the Earth. Of all good Princes the wisdome of God saith, Prou. 8. By me Kings rule, and Princes decree Iustice: that is, Prou. 21. the Kings heart is in Gods hand, hee turneth it whither he will. [...]rou. 16. A diuine [Page] direction is in the Kings lippes, Prouerb. 16. his mouth shall not transgresse in iudgement. Prouerb. 20. A King sitting in the Throne of Iustice, chaseth a­way all euil with his Eyes, which are the shews of his affections. So that not only the height of their calling is deriued from God, but the strength of Gods spirit ruleth their Heartes, guideth their Mouths, and setleth their Affections, to execute Iudgement, and to banish euill from the Earth.

The inward Annoynting, which is the diffusing of heauenly wisedome & corage in the harts of Princes, God testi­fied by externall Inunction, when hee first appointed a King in Israel: And by that his Ordinance taught vs, that their persons once dedicated to his seruice, ar not only protected by his stretched out Arme, but are and ought to be Sacred & Secured from the violence & iniurie of al mens hands, mouthes, and hearts. Psal. 105. Touch not mine Annoynted, saith God by his Prophet. Which though it be true of all whome God vouchsafeth inwardly or [Page] outwardly to Annoint, yet is it chiefly verified of Princes, whom God annointeth to be the chiefest of his people. This Dauid wel saw, when he so often saide: 1. Sam. 24. & 26. The Lord keepe me from laying mine hand on his Annoynted, for who can lay his hand on the Lords Annoynted, and be guiltlesse? Neither is violence only prohibited to­wards them, but all offence in speach or thoght. Exod. 22. The Prince of thy People, Lô Taôr, thou shalt not reproch, by word or deede; The word Arar importeth both: and so, Ecclesi. 10. Despise not the king (or make not light of him) no not in thy thought, for the Foule of Heauen shall bewray it; that is, God will strangely reueale it, be it neuer so secret. Yea the very Robes, which they weare, are sanctified. When Dauid had priuily cut but the lappe of Sauls Cloake in the Caue, to let him see, that he spared his life; 1. Sam. 24. Dauids hart did afterward strike him, saith the scripture, for cutting that peece of the kings garment. So sacred is euery thing belonging to them, that no part of their apparel may be wrongd or abused.

[Page]The force of their Annointing being perpetual & general, we must not think the outward action Iudaicall or Tem­porall. Iewish it could not be, that nei­ther had his beginning from the Iews, nor was restraind to the Iews. The qua­lities and duties of a King are proposed in De. 17. but the Annointing of a King is no where mentioned in Moses Law. Only Samuel had a precept from God to Annoint, first Saul, then Dauid: & so had Elias to Annoint Hazael king ouer Aram, 1. Kings 19. who was no Iew, and Iehu King ouer Israel, & god by his prophet called Cyrus King of Persia his annoynted. Esa 45. Like­wise Salomon, Ioash, Iehoahaz, and other Kings of Iudah, 1. Kings 1. (though it be not ex­pressed) were Annointed, 2. Kings 11. notwithstan­ding there was no expresse commaun­dement of God for so doing, 2 Kings 23. but a con­tinuance of the first Institution or approbation of Annointing Kings receiued from God. Yea, 200. yeers almost before there was any king in Israel, or any mention of Annoynting them, Iotham the son of Gedeon in his parable to the men [Page] of Shechem, said, Iudges. 9. The trees went foorth to Annoynt a king ouer them, speaking of the Annoynting of Kings, as of a thing re­quisite to the creating of Kings, and wel knowen to them & his hearers, when as yet there was no precept, nor example extant therof among the Iewes. Which they must needes learne by the vse of o­ther Nations round about them. Since then Inunction of Princes had not his original from Moses, who wrote nothing thereof, but being first vsed in other pla­ces (as appeares by Iothams Parable) was afterward receiued and approoued by Gods direction, when he created a king in Israel: & was extended to other King­domes & countries, namely, to Hazael King of Syria, and to Cyrus King of Per­sia, who were strangers to the Law and people of the Iews: And the vocation of Princes in no part of their power, ho­nor, or seruice is abrogated or altred by the new testament, as the Leuitical priest­hood is, but rather continued & confir­med, which is a manifest truth of sound doctrine: I see no cause why the functi­on [Page] of Princes still remaining the same, the Inunction of Princes shuld not haue also the same signification, operation & approbation from God which it had in Dauid, Salomon, Ioash, Iehoahaz, and o­thers, & depend vpon as good warrant, as their Crownes, Thrones, Swords & Scepters do, all which are resemblances of Christs Kingdome, and approued of God, as signes & assurances of their au­thority, dignity, and duty from God, e­uen as Inunction is an earnest to them of that inward sufficiencie, and outward securitie, which God bestowes on their persons, when hee aduanceth them to their Places.

The Soueraigntie of their power wil soon appeare, Rom. 13. aswel by the persons sub­iected, as by the thinges committed to their charge. Let euery Soule be subiect to the Superior powers, saieth Paul in this place. Euerie Soule; yea though thou be an Apostle, an Euangelist, a Prophet, or whoso­euer thou be, saith Chrysost. for these things are commanded to all. He that bringeth an exception, vseth but a delusion, saith Bern. [Page] For who can loose where God hath bound? Nether is this an Exhortation to obedience, but a plaine Iniunction; you must, Rom. 13.5. saith Paul, be subiect, not only be­cause of wrath, but also for conscience sake. You must] importeth a necessitie, for Conscience] declareth a dutie to God; the danger of resisting being as great, as the comandement of Obeying is strait. Rom. 13.2. Whosoeuer resisteth power, resisteth the ordi­nance of God, & they that resist shall receiue to themselues Iudgement. Dare anie man promise vnto himselfe successe and pro­tection in Conspiracie and Treason, when the spirit of God so plainly thret­neth Ruine and Condemnation to all that resist, whosoeuer they be? They which would not learne by other mens falles, what it is to vndermine Princes Thrones and Crownes, let them feele by their owne smart, that Gods Arme is most mighty, & his Mouth most true, denouncing Iudgement to al Resisters.

As al persons must obey Princes, so al goodnes must be supported by them, & al euil punished, Do well, Rom. 13.3,4. saith the Apo­stle, [Page] so shalt thou haue praise of the power: But if thou do euill, feare: for he beareth not the Sword in vaine: he is Gods minister to take vengeance on him that doth euill: not this or that euil, but any maner of euil.

The Sword is equally authorized a­gainst all kinde of euill, that may be dis­cerned and iudged by Man. Wherefore God giuing the King, not as a priuate person, but as a publique Gouernor, his Charge, saieth; Deu.. 17. The King sitting on the Throne of his kingdome, shal write this Law in a booke, or cause it to be written) and shall reade therein all the dayes of his life, that he may learne to keepe all the wordes of this Law, and these ordinaunces, for to doe them. Kings as Kings, Epist. 50. Id. con. Cresc. l. 3. ca. 5 1s saith Austen, serue god in doing that for his seruice, which none but Kings can do; to wit, by making Lawes to command that which is good, and prohi­bite that which is euill, not in ciuill affaires onely, but in matters also touching diuine religion. Princes then by their office are Keepers & Supporters of the whole Law, & of euery word or thing therein con­tained; and consequently Punishers of [Page] all euill committed against any parte of Gods Law. So that the safegard of god­linesse and honesty pertaineth to their places, as much as the maintenance of peace and tranquility.

To which end, God hath allowed them power ouer the goodes, lands, bo­dies & liues of their subiects: and what priuate men may not touch without Theft and Murder, that Princes may lawfully dispose, as Gods Ministers, ta­king vengeance on them that doe euill. The wrath of a King is the Messenger of Death, Prouerb. 16. saith Salomon, which is not spo­ken of tyrants oppressing the iust, but of Powers reuenging the wicked. Earely, saith Dauid, Psal. 101. wil I destroy all the wicked of the Land, that I may cut off all the workers of iniquitie from the Citie of the Lord: not making an hasty vow to bathe his hands in bloud without mercy, but an holy promise to God, to execute his Lawe, without fauoring impietie.

The greatnesse of the power which Princes haue receiued from God, re­sembling his Image, leadeth vs to the [Page] greatnes of the Honour they must re­ceiue from men, in partaking with gods homage. The one is Gods ordinance as well as the other, for God hath not put Princes in his place, and giuen them his power, to be despised or disobeyed, but to be honoured and serued as his Lieutenants and Vicegerents here on earth. And if it be truely said of vs, who haue the word of Christ in our mouths; Math. 10. Luke. 10. he that receiueth you, receiueth me; and he that despiseth you, despiseth mee: howe much more rightly is it said of them, that sitte in Gods seate, and beare the Sword; he that resisteth or dishonoureth them, resisteth and dishonoreth the or­dinance of God, to his owne confusion in this life, where Princes are permitted to reuenge the wrongs doone to them; and in the next, where God euerlasting­ly punisheth the contempt of his Ordi­nance?

What kinde of honor is due to Prin­ces, is shortly deliuered in that com­mandement, Honor thy Father. They are Fathers by Gods Law, that haue or [Page] should haue fatherly care ouer vs, whe­ther it be to ayde vs in the things of this life, as masters and teachers; or to guide vs the true way to heauen, as pastors and ministers; or to keepe vs in peace and godlinesse, as Magistrates and Princes: God giuing Princes that name, because they should be as vigilant for the good of those that are vnder their charge, as parents are for their children; and re­ceiue the same honour and seruice for their paines, which are due to parents from their naturall children, if not grea­ter. The very heathen Philosophers saw so farre, and confessed so much [...]. Zenop. Cyripai­deias li. 8. A good Prince nothing differeth from a good Fa­ther. And Aristotle, Ethicorum l. 8. ca. 12. [...]. A Kingdome would be (or should be) a fatherly gouernment. Esa. 49. God by his Prophet confirmeth the same, where he saith to his Church; Kings shall be thy nurcing Fathers, and Queenes thy nurcing Mothers.

The Apostle in this place nameth three things due to Princely dignitie, [Page] Subiection, Honor, and Tribute: teaching vs, that Princes must be obeyed with conscience, Reuerence and Recom­pence; with conscience acknowledging they are ordained of God, whose will is always the only sure ground of a good conscience. It is therfore sin to despise or refuse, their Lawes commaunding that which is good, & likewise to resist or reproch their power, punishing that which is euill euen in our selues. In the one appeareth Gods will directing our outward actions heere on Earth; in the other, Gods hand reforming our vices, whiles here wee liue, and since in either we must obey for conscience, in neither can wee resist without euident con­tempt of Gods ordinance. Howbeit when Princes cease to command for god, or bend their swords against God, whose Ministers they are: we must re­uerence their Power, but refuse their willes. It is no resistaunce to obey the greater before the lesser, neither hath a­ny man cause to be offended, when god is preferred. Yet must wee not reiect [Page] their yoke with violence, but rather en­dure their Swordes with patience, that God may be Iudge betweene Prince and People, with whome is no vnrigh­teousnesse, nor respect of persons.

Rom. 13. v. 4.Reuerence due to Princes must come from the whole man, and haue the whole man, that is, it must haue the loue of our harts, the prayer of our lips, and the submission of our bodies. They are Gods Ministers for our wealth. They must therefore be loued euen from the hart. We must loue their places appoin­ted by god to partake, aswel with his honor, as with his power. We must loue their Persons giuen vs of God insteede of Parents, and doing that for vs, which naturall Parents cannot do. Wee must loue their paines, procuring vs greater benifits then any we can yeeld to them, and so leauing vs stil their debtors, when we haue done our most and best seruice to them.

For which cause our power failing vs to requite them as wee ought, wee must pray to the God of all power, for [Page] the safetie, peace, and prosperitie of Princes, that our prayers may testifie the zeale of our hearts, and desire of our willes, to obtaine from God farre grea­ter recompence for them, then wee can any way render them. Yet may we not slacke to do them all the honor we can, aswell with humilitie of the outwarde Man, as with fidelitie of the inward. When S. Peter saith, Honour the King, we must not thence exclude bodily ho­nour, which is sensible to others, and restraine it to the honour of the minde, which neither wee can shew, nor they can see, but by externall signes. The Commaundements of God binde the whole Man: no part is exempted where Submission is required.

And because it is growen a great fa­shion in needelesse curtesie to bow and touch the anckle, and in necessarie due­tie to stand starke and stiffe, let vs see in a word or two, whether the Custome of this Countrie, in kneeling to their Princes, bee seruilitie or flatterie, as some reckon it, or a parte of their due [Page] honour and dignitie. Ioseph suffered his Brethren to bow downe to the ground be­fore him, Genes. 43. as hee dreamt and saide they should, and yet was Ioseph but the next person to King Pharaoh, and his vicege­rent. This dreame and deed were both of God: when Iacob would foreshew his sonne Iudah, that the Scepter should not depart from his Linage, hee saide, Genes. 49. Thy Fathers Sonnes shall bow downe vnto thee: and heerein Iacob was a Prophet, and spake by the Spirite of God. Da­uid, after he was Annoynted to succeed Saul in the Kingdome, 1. Sam. 24. bowed himselfe with his face to the Earth before Saul: and when he was King, 2. Sam. 9. he receiued the like homage from Mephibosheth the sonne of Ionathan, 2. Sam. 14. from Ioab his sisters son, from Absolon his owne sonne, from Arannah the Iebusite, 2. Sam. 24. of whome hee bought the threshing floore: all these bowing them­selues (vpon seuerall occasions) with their faces on the ground before King Dauid, and yet was Dauid farre from yeelding or accepting more then his due. Nathan the Prophet, of whom can be no suspi­tion [Page] that he vsed flatterie, or was igno­rant of his duety, 1. Kings 1. bowed himselfe (saieth the Scripture) to King Dauid, with his face on the ground, when hee asked him, who should sit on his Throne after him. God neuer alloweth the outward Man to dissent from the inward in any kinde of dutie: the mouth blesseth, where the heart loueth: and the bodie stoopeth, when the minde honoureth.

The third point which belongeth to Princely dignitie, is that which the A­postle calleth Custome and Tribute, I call Recompence. The dutie may not be denied, howsoeuer the reason thereof may be somewhat varied. Rom. 13.6. Therefore pay ye also Tribute, saith the Apostle. If wee referre this to the former words, you must be subiect, for therefore pay ye tribute, then is Tribute a signe or sequele of our subiection: For since wee our selues must be subiect, all that is ours, both goods and lands must needes be vnder the same condition. More wor­thy are our bodies then our goods, and our liues then our lands. If the Princi­pall [Page] be not exempted from Subiection, how should the Accessarie? If we refer it to the words following, for this cause pay we Tribute, for they are Gods Mi­nisters attending their charge, the Rea­son is very sound and dependeth on the maine proportion of Gods Iustice and prouidence. Parents must be requited, because they cared for vs, when wee could not help our selues. Preachers must be maintained because they labor in the Word and Doctrine; generally God would haue no man attend any office, by which he shuld not liue. How euident a Right then is it, that Princes supplying Gods place, and applying themselues wholy to the preseruation of their People, and safegard of the Commonwealth, should haue their paines recompenced with all honour and aboundance, and their Affaires both of peace and warre supported by the goods and lands of their Subiects?

Our Sauior (when it was asked) whe­ther it were lawfull to pay Tribute vnto Caesar, giueth a farther reason, in saying, [Page] Render vnto Caesar the things that are Caesars: Mat. 22. in effect, Restore him his own. A double right hath Caesar to the things which we thinke and call ours: one by donation, another by preseruation: for if we looke to the first subduing of all countries by the Sword, and the first endewing of each place and person by the Prince, and the strengthening and setling thereof by the Law so long as men obey, we shall finde, that tempo­rall things in euery Kingdome, as they were first receiued from Caesar, and haue beene continued by Caesar, so they are still enioyed vnder Caesar, and must, in cases of disobedience, by Law returne to Caesar: and when neede requireth, by parts be refunded to Caesars vse. By pre­seruation, not onely our goods and our lands, but our bodies and liues are Cae­sars, though he neuer gaue them, yet because they are kept and garded by his power and care, that they might bee ours. Otherwise we should enioy them but a while, if euery man might freely [Page] haue his forth, & execute his fury with­out restraint or feare of Reuenge: ma­lice & mischiefe would so fast multiply. There is therefore a Tribute or Due to Caesar as well of our labours and liues, as of our goods and lands; all which be­ing preserued by Caesars Sworde and Scepter, must be employed and expen­ded in Caesars Seruice. Whether there­fore Tribute and Custome be a seale of our Subiection, or a debt of Compen­sation, or a part of Restitution, it is plain­ly Gods ordinance, and a manifest con­sequent, Argument, or monument of our obedience to Princes.

Howbeit to lighten the burthen, pro­cure the welfare, and retaine the loue of their subiects, both Heathen and Chri­stian Princes, that haue beene wise and moderate, haue rather eased, then flee­ced their People; and hauing Lands and Reuenewes sufficient of their owne to maintaine their Royall estate, haue not imposed, nor expected Taxes oftner, nor greater then their needefull occasi­ons [Page] required. Tiberius the Romane Em­perour was wont to say; Shepheards do sheere, not flea their sheepe; and Prin­ces be Shepheards of their People, as God said to Cyrus, thou art my Shepheard. Esay 44.

Feare is added by the Apostle, as in­cident to Princes power, not properly, but conditionally, when wee doe euill. Wilt thou be without feare of the power, Rom. 13.3,4 saith he, Doe well, so shalt thou haue praise of the same: but if thou do euill, feare: he is Gods Minister to take vengeance on him that doth euill. Feare of vengeance is a medicine prouided to preuent sinne; Praise is Prize appoynted to prouoke vertue. The King, as a Father, should cherish the good with fauour and en­couragement: as a Lord hee should re­presse the badde with feare and punish­ment. The righteous are the sonnes of God, and worthie to receiue consolati­on: The wicked are the seruants of sin, and well deserue due correction: both feare and praise haue their vses; the one as a bridle to restraine malefactours, the [Page] other as a spurre to edge on well doers. Rewarde of good, and reuenge of euill, are the sinews of each common-wealth. I may not deny, but mercy on the peni­tent, where the men are not wicked, nor the Offences hainous, is a most princely vertue, considering mans weakenesse, & resembling Gods goodnesse: yet in sins that crie to heauen for vengeance, if se­ueritie be not vsed, Gods anger is kind­led, and he often spareth neither Prince nor People, where such outragious sins are freely suffered.

The Ensigne of all this Honour due to Princes, is the Crowne, which is gi­uen them of God: for as the Sword presenteth their Power, so dooth the Crowne their Glorie, and both from God. The signification of a Crowne Dauid sheweth, where he saith to God, Psal. 8. Thou hast crowned him with Honour and Glorie: and the approbation of the Crowne, that Princes weare, hee like­wise referreth to God in saying, Psal. 21. Thou diddest set a Crowne of pure golde vpon his [Page] head: not meaning, it was Gods act, but his ordinance, that Crownes were set on Princes heads.

There remaineth the end, why all this power and honor is giuen to Prin­ces of God, which is the preseruing of his heretage. God hath not lifted them to this height, either to forget him, who aduanceth them; or to neglect those, of whom they haue charge; but to conuert all their Authoritie and Dignitie to the faithfull discharge of their duety. And this is Gods ordinance no lesse than the former: For God erected no powers a­gainst himselfe, but vnder him; neither did he ordain them for themselues, but for others. Heads are to moderate their bodies, Shepherds to guide their flocks, Fathers to nourish their children, Mai­sters to restraine their Seruants; & so are Princes to gouerne their Realmes. In the Princes duetie I may be shorter, be­cause I speake before a religious and learned King, who both by penne and practise these many yeeres hath witnes­sed [Page] to the world, how well acquainted he is with christian and godly gouern­ment: Yet my duety to God will not suffer me supplying this place, wholy to passe it ouer with silence. I wil there­fore rather touch, then treate the things pertinent to the Princes charge. Wher­in are three things necessarie to be re­membred: the Reseruation of Gods right, from whom all is receiued: the Mode­ration of mans life, to which all must bee referred: the Execution of iust iudgement, by which al must be measured. The Re­seruation of Gods right, Dauid expres­seth in these words: Psalm. 2. Be wise now ye Kings, serue the Lord in feare. Be wise, and serue the Lord, noteth a restraint; in feare, she­weth an Accompt: Be wise, that is, so raigne in earth, that yee may raigne in Heauen; so liue heere, that ye may liue for euer. Let not your power or honor deceiue you, your Kingdome hath li­mits, and shall haue an end, onely the Kingdome of Christ is ouer all, and for euer. Serue therefore the Lord. You are [Page] great Lords aboue others, but there is a farre greater aboue you. Your Soue­raignty ouer men must be a Seruice vn­der God. You are not called to do your owne willes, but his that exalted you. His Law must be your leuell, his worde your warrant. If you serue not him, you serue sinne, which is an ignominious & dangerous Seruice for men to haue so many Maisters, as they haue vices. Serue the Lorde in feare, not distrusting his goodnes, but reuerencing his greatnes. Life and death are in your handes, hea­uen and hell are in his. Men haue no power to iudge you, but the iudgement of God ineuitable. All shal appeare be­fore him, and all accompt to him: Psal. 76. He is terrible to the Kings of the Earth, where he is neglected or resisted: Psal. 21. but he maketh them blessings for euer, where he is regar­ded and serued.

The Moderation of mans life, and keeping vs aswell in godlines and honesty as in peace and tranquilitie, is set downe by the Apostle, as the maine cause, why [Page] powers were ordained, and the Sword authorized here on Earth. 1. Timoth. 2. Let Prayers and supplications, saith he, be made for Kings, and for all in authoritie, that wee may leade a quiet and peaceable life in all godlinesse and honestie: he meaneth that by their Lawes and Labors we may en­ioy these blessings vnder them. To the Princes charge then belongeth, as well the care of true religion, and honest conuersation, as the conseruing of pub­like and priuate peace, whereby our States and Liues are defended from all hostilitie, miserie, and iniurie. What benefits redound to vs by Peace and Tranquilitie, daily experience teacheth vs, not only by freedome from warres, Inuasions, and spoyles of Enemies a­broad, but also by safety from wrongs, oppressions, and grieuances of Defrau­ders and Maligners at home; insomuch that where God was neither knowen nor serued, yet so great was the vtilitie and necessitie of the Princes Sword, that God commaunded Heathen Ty­rants [Page] and bloudy Persecutors to be o­beyed and honored in Regard of their power from him, by which they vpheld ciuill societie & honestie amongst men. And besides the procuring of publike and priuate peace to each place and person, it is no small seruice, that Prin­ces doe vnto GOD by repressing the vnbrideled lusts of mans corruption, and reuenging the wicked attempts of mans presumption; I meane Adulte­ries, Incests, Rapes, Robberies, Periu­ries, Conspiracies, Witchcrafts, Mur­ders, Rebellions, Treasons, and such like hainous and impious enormities, which would ouerflow each Kingdome and Country, if the Princes Sword did not take due Reuenge of the Doers and Committers of such Outrages. To these Commodities of publike Autho­ritie when Godlines is ioyned, that vn­der Christian Princes wee may enioy safetie, sobrietie, and pietie; what greater blessings can be desired in this life, except the inward graces and gifts [Page] of gods spirit, which he reserueth to his owne power and choyse. So that no Subiection, nor seruice of ours to Supe­rior powers can match the good things which wee receiue by their gouerne­ment, and therefore no maruell, if God so sharpely threaten and punish the re­sisters of his Will, Wisdome, and Pro­uidence, whereby hee conteineth men in their dueties, and keepeth the Earth from brutish Confusion.

So maine and weighty Matters per­taining to Princes charge, the care of Gods Truth and Church must be the chiefest: for should the bodies, goods, and credites of men be preserued, and the honor and glory of God be neglect­ed? Should earthly ease be so much in request, and heauenly blisse so little in desire? Feare we the Ruine of al things, where iniuries and violences to men are not repressed by the Princes Sword; and doubt we no danger where Idola­trie, Heresie, Atheisme, and Blasphe­mie against God goe vnpunished? Is [Page] Gods hand shortned that hee cannot strike? Or his will altered that hee will honour those that dishonour him, and blesse them that hate him? It is a Ro­mish Error Repugnant to the word of God, and to the examples of the best Kings and Monarchs before and since Christ, to restraine Princes from pro­tecting and promoting the true Wor­ship of GOD within their Realmes. Neither hath the Man of sinne more grosely betrayed his Pride and Rage in any thing, than in abasing the honor and abusing the power, and impug­ning the Right of Princes; by depo­sing them from their Seats, and transla­ting their Kingdomes to others, by ab­soluing their Subiects from all allege­ance, and giuing them leaue to rebell, by setting his feete in Emperors necks, and spurning off their Crownes with his shooe, by making them his Bailiffes and Sergeants to attend and accom­plish his will, and not to meddle with supporting the Trueth, or reforming [Page] the Church, but as hee liketh. In all which he hath shewd himself like him­selfe, to yoke, whom God hath freed, and to free, whom God hath yoked, to deiect, whom God hath exalted, and to erect, whom God hath humbled, to chalenge, what God hath reserued, and to crosse, what God hath commaund­ed. Yet must not Christian Princes for all this neglect their charge to preserue Gods Heretage. Their Scepters and Thrones, allowed them by God, are proofes that they may and must make Lawes, and execute Iudgement, as well for godlinesse and honesty, which by the Apostles rule are within the charge and compasse of their commission. As for peace and tranquilitie, from obser­uing this no man may draw them, since for neglecting this no man shall excuse them. They must not be carefull in hu­mane things, and carelesse in Diuine; God ought to be serued and honoured by them, that is, by their princely pow­er and care, as much afore men, as his [Page] truth and glory excelleth the peace and welfare of men. It wanteth many de­grees of a Christian Gouernment to looke to the keeping of things, that must perish, and to leaue the soules of men as an open prey to Iniquitie and Impietie.

Of righteous Iudgement, which the Royall Throne (wherein Princes sit) being Gods Seate, puts them in minde to execute, much might be saide, did not the Time prefixed straighten and hasten me to make an end. It shall suf­fice therefore to admonish, that Princes themselues no lesse then other sent and authorized by them, doe execute the Iudgements, not of Man, but of the Lord; and in that respect, as the Seate is Gods, wherein they sit, so it must bee guided by Gods Lawe, and they must imitate Gods steppes, who sitteth and iudgeth in the middest of them; and with whome is no leuitie, partialitie, nor iniquitie. They must heare indifferent­ly, discerne wisely, and pronounce vp­rightly. Their eares must not lie open [Page] or easie to false and priuie accusers. If it be enough to accuse, who shall be inno­cent? Their hearts must not be carried with corrupt affections. If preiudice be Iustice, who shall be acquited? Their handes must not be armed, or aggraua­ted with priuate Reuenge. If secret mis­like may measure punishment, who can be safe? By Iustice is the Throne esta­blished, which neither stoppes the eare, fireth the heart, nor loadeth the hand without, or aboue desert.

To conclude, since it pleased God, not long since, to take from vs to his heauenly rest, a Prince, that with great moderation and wisedome swayed the Scepter of this Realme 45. yeeres, sup­porting trueth and peace amongst vs, maugre all her opposites and enemies. Blessed be God the Father of our Lord Iesus Christ, that hath magnified his mercies so much towards vs, as to place in the Throne of this Land, after hir, the rightfull Heire of her Crowne, and a King most worthy to succeede her, as [Page] nothing inferiour to her, in knowledge, prudence, magnanimity, bountie, mild­nes of disposition, zeale of true religion, and resolution to doe Iustice and Equi­tie: and hath matched him with a most noble Spouse of so rare giftes, graces & vertues, as our most gratious Lady and Queene heere present is: And GOD graunt, they both may long sit on their Thrones in all holinesse and happinesse of life, to their perpetuall honour, and our continuing comfort; and their Princely Progenie after them, euen all the dayes of heauen, if it so please God: to the glorie of God the Father, the Sonne, and the Holie-Ghost, to whom the only wise, inuisible, and immortall King of all worlds be all power, and praise, now, and for euer,

AMEN.