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Rom. 13. verse 1. The powers that are, are ordained of God.
Rom. 13. verse 1. The Powers that Are, Are ordained of God.
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SO true, without exception it is, which the Apostle saieth in the next wordes before, There is no power but of God, that man at his first Creation,
SO true, without exception it is, which the Apostle Saith in the next words before, There is no power but of God, that man At his First Creation,
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and in his perfection could haue no power ouer Beasts, Birds, and Fishes;
and in his perfection could have no power over Beasts, Birds, and Fish;
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till GOD with his owne voyce made him Ruler ouer his Creatures, and put all things in subiection vnder his feete.
till GOD with his own voice made him Ruler over his Creatures, and put all things in subjection under his feet.
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If none could dispose of Gods works besides the workeman, nor vse the Creatures voyde of reason without the Creators leaue;
If none could dispose of God's works beside the workman, nor use the Creatures void of reason without the Creators leave;
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howe much lesse might any man haue dominion ouer the Seruants and Sonnes of God, created after his owne Image,
how much less might any man have dominion over the Servants and Sons of God, created After his own Image,
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and sanctified with the grace of his spirite, had not God ordained the power of men ouer men,
and sanctified with the grace of his Spirit, had not God ordained the power of men over men,
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& with manifest woordes authorized Rulers to take and keepe their places.
& with manifest words authorized Rulers to take and keep their places.
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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:
Private and inferior Powers, as the husband over his wife, the father over his children, the master over his Servants, were to be allowed and ratified by God, from whom is all power, before they could be lawful:
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Publike then and Superiour powers, as they containe and commaund all those gouernments, and farre exceede them,
Public then and Superior Powers, as they contain and command all those governments, and Far exceed them,
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so must they haue a larger and stronger warrant in the worde of GOD, than any other Regiment hath.
so must they have a larger and Stronger warrant in the word of GOD, than any other Regiment hath.
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Which, that wee may the better perceiue, I thinke it fitte for this present time,
Which, that we may the better perceive, I think it fit for this present time,
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and place, to obserue, not onely, how the Princes function in generall is established by God,
and place, to observe, not only, how the Princes function in general is established by God,
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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.
but more specially, how the branches thereof, namely, their power, their honour, and their service Are ordained and confirmed of God. To express them more distinctly.
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Their Authoritie is deriued from GOD, resembling his image; Their dignitie is allowed of GOD, to partake with his homage:
Their authority is derived from GOD, resembling his image; Their dignity is allowed of GOD, to partake with his homage:
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Their Duetie is enioyned them by GOD, to preserue his heretage. The first they haue receiued from GOD;
Their Duty is enjoined them by GOD, to preserve his heritage. The First they have received from GOD;
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the second they must receiue from men; the third they must yeelde to both. And first of resembling Gods Image.
the second they must receive from men; the third they must yield to both. And First of resembling God's Image.
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The likenesse that Princes haue with the kingdome of GOD and of Christ, consisteth in the Societie of the names,
The likeness that Princes have with the Kingdom of GOD and of christ, Consisteth in the Society of the names,
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and signes, which they haue common with Christ; in the Sufficiencie of the spirite, wherewith God indueth them;
and Signs, which they have Common with christ; in the Sufficiency of the Spirit, wherewith God endueth them;
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in the Sanctitie of their persons, which may not be violated in the Soueraigntie of their power, which must not be resisted.
in the Sanctity of their Persons, which may not be violated in the Sovereignty of their power, which must not be resisted.
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The Societie of their names is euident. I haue sayd, ye are Gods, and all the Sonnes of the most High: The Society of their names is evident. I have said, you Are God's, and all the Sons of the most High:
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And of this very Scripture our Sauiour saith, it can not be dissolued ;
And of this very Scripture our Saviour Says, it can not be dissolved;
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that is, it can neither be false, nor frustrate, since it is the word of God.
that is, it can neither be false, nor frustrate, since it is the word of God.
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Stedfaster than Heauen and earth is the worde of God.
Stedfaster than Heaven and earth is the word of God.
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Heauen and earth shall passe away, but my wordes, saith our Sauiour, shall not passe away. If vanity and falsity in our speach argue the weakenesse and wickednesse of our harts; Heaven and earth shall pass away, but my words, Says our Saviour, shall not pass away. If vanity and falsity in our speech argue the weakness and wickedness of our hearts;
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how impossible is it the worde of GOD shoulde want either trueth or force? Wee are seuerelie prohibited to take Gods name in vaine, which is most holie and mightie.
how impossible is it the word of GOD should want either truth or force? we Are severely prohibited to take God's name in vain, which is most holy and mighty.
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And shall wee thinke, that God himselfe wil giue his name to Princes in vaine? Is God as Man, that hee should lie? Hath he spoken it,
And shall we think, that God himself will give his name to Princes in vain? Is God as Man, that he should lie? Hath he spoken it,
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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.
and will he not perform it? Or shall his word return to him empty, and without Effect? GOD forbid, we should so much dishonour him, or deceive our selves.
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Since then Princes can not be Gods by nature, being framed of the same mettall, and in the same moulde, that others are;
Since then Princes can not be God's by nature, being framed of the same mettle, and in the same mould, that Others Are;
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It foloweth directly, they are gods by Office; Ruling, Iudging, and Punishing in Gods steede, & so deseruing Gods name heere on earth.
It Followeth directly, they Are God's by Office; Ruling, Judging, and Punishing in God's steed, & so deserving God's name Here on earth.
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As it was said to Moses, Beholde, I haue made thee Pharaohs God, that is, his people, his person, his land, his life,
As it was said to Moses, Behold, I have made thee Pharaohs God, that is, his people, his person, his land, his life,
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and all hee hath, shal be in thy power, and depend on thy word.
and all he hath, shall be in thy power, and depend on thy word.
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As Christ giueth Princes his name, by calling them Gods, and, the Sonnes of the most High:
As christ gives Princes his name, by calling them God's, and, the Sons of the most High:
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So he taketh their Names and Signes to shew the Vnitie and Soueraigntie of his Kingdome,
So he Takes their Names and Signs to show the Unity and Sovereignty of his Kingdom,
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and to seuer it from all other kindes of gouernment:
and to sever it from all other Kinds of government:
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for Christ is neuer called in Scripture, a Consull, a Senatour, or a Tribune of the People,
for christ is never called in Scripture, a Consul, a Senator, or a Tribune of the People,
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but, the name on his garment, and on his thigh, as Saint Iohn saith, is King of Kings, and, Lord of Lordes, that is, a most mightie King and Lord.
but, the name on his garment, and on his thigh, as Saint John Says, is King of Kings, and, Lord of lords, that is, a most mighty King and Lord.
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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,
Insomuch that when christ is described in the Scriptures, as a King, all the Ornament and ensigns of a Kingdom, Are namely recited and personally referred to him,
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though in him they be spirituall and eternall, which to men must be materiall and temporall.
though in him they be spiritual and Eternal, which to men must be material and temporal.
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Thy Throne, O God, endureth for euer, saieth the Scripture of Christ, as the Apostle expoundeth it, The SCEPTER of thy kingdome is a Scepter of Righteousnesse. Thy Throne, Oh God, Endureth for ever, Saith the Scripture of christ, as the Apostle expoundeth it, The SCEPTER of thy Kingdom is a Sceptre of Righteousness.
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Wherefore, God euen thy God, hath annoynted thee with the Oyle of Gladnesse aboue thy Partners.
Wherefore, God even thy God, hath anointed thee with the Oil of Gladness above thy Partners.
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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. On his head (Saith Faint John) Are many Crowns, and out of his Mouth (as working his Will by his Word) Goes a sharp SWORD, wherewith he shall smite the Heathen.
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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 ;
To Princes then, as Partakers with christ in the power, honour and Justice of his Kingdom Here on Earth, Are allowed of God a Sword, in Signen of Power, a Crown, in show of Glory, a Sceptre, for a token of Direction, a Throne for a seat of justice and Judgement;
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and Invnction as a pledge of outward Protection, and inward Infusion of grace.
and Inunction as a pledge of outward Protection, and inward Infusion of grace.
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All which Signes and Ornaments of a Kingdome since Christ assumeth from Princes, and applieth to himselfe, he confirmeth to be lawfull in Princes,
All which Signs and Ornament of a Kingdom since christ assumeth from Princes, and Applieth to himself, he confirmeth to be lawful in Princes,
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because they are common to them with him, who admitteth or accepteth no vnlawful or superstitious thing as pertinent to his person.
Because they Are Common to them with him, who admitteth or Accepteth no unlawful or superstitious thing as pertinent to his person.
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The Spirit also, which Princes receiue from God, & wherewith they are guided in doeing their office, sheweth their Resemblance with the Sonne of God.
The Spirit also, which Princes receive from God, & wherewith they Are guided in doing their office, shows their Resemblance with the Son of God.
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Men choose the fittest they can finde to supply their places, because they want meanes to make others meeter than they are.
Men choose the Fittest they can find to supply their places, Because they want means to make Others meeter than they Are.
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But God who worketh all in all according to the good pleasure of his wil,
But God who works all in all according to the good pleasure of his will,
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and hath power most abundant to enable all his Agents for any work he hath in hand;
and hath power most abundant to enable all his Agents for any work he hath in hand;
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neuer calleth any man to serue him, whome hee doth not furnish with gifts according.
never calls any man to serve him, whom he does not furnish with Gifts according.
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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:
Workmen he would have none to the making or decking of his Tabernacle, but such as he replenished with the Spirit of understanding for that purpose:
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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:
prophets he never sent any, but with his words in their mouths, and his truth in their hearts, which all their Adversaries could not withstand:
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gouernors then, whose harts, mouths and hands, he vseth to keep his people in peace and pietie;
Governors then, whose hearts, mouths and hands, he uses to keep his people in peace and piety;
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God neuer chooseth any but he first endewed them with a Principal spirit.
God never chooses any but he First endued them with a Principal Spirit.
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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:
While Moses alone sustained the burden of the Whole people in the Wilderness, the abundance of God's Spirit on Moses was sufficient for the Whole:
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but when hee desired part of that labour to be eased, God took off the spirite, which was vpon Moses and diuided thereof to the seauenty Elders, who assisted Moses. As soone as Samuel by Gods commandement had Annointed Saul, 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, desired an vnderstanding Hart to Iudge the People:
but when he desired part of that labour to be eased, God took off the Spirit, which was upon Moses and divided thereof to the seauenty Elders, who assisted Moses. As soon as Samuel by God's Commandment had Anointed Saul, God gave Saul Another heart, Saith the Scripture, and he was changed into Another Man. But when for disobedience the Kingdom was rend from him, the Spirit of the Lord likewise departed from him, and from that day forward Come upon David, that was anointed to succeed Saul. It pleased God well, that Solomon, At his First coming to the Crown, desired an understanding Heart to Judge the People:
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and in signe of liking and granting this request, GOD gaue him also that which hee asked not,
and in Signen of liking and granting this request, GOD gave him also that which he asked not,
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euen Riches and Honor aboue all the Kings of the Earth.
even Riches and Honour above all the Kings of the Earth.
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Of all good Princes the wisdome of God saith, By me Kings rule, and Princes decree Iustice:
Of all good Princes the Wisdom of God Says, By me Kings Rule, and Princes Decree justice:
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that is, the Kings heart is in Gods hand, hee turneth it whither he will. A diuine direction is in the Kings lippes, his mouth shall not transgresse in iudgement.
that is, the Kings heart is in God's hand, he turns it whither he will. A divine direction is in the Kings lips, his Mouth shall not transgress in judgement.
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A King sitting in the Throne of Iustice, chaseth away all euil with his Eyes, which are the shews of his affections. A King sitting in the Throne of justice, chases away all evil with his Eyes, which Are the shows of his affections.
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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,
So that not only the height of their calling is derived from God, but the strength of God's Spirit Ruleth their Hearts, guideth their Mouths,
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and setleth their Affections, to execute Iudgement, and to banish euill from the Earth.
and settleth their Affections, to execute Judgement, and to banish evil from the Earth.
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The inward Annoynting, which is the diffusing of heauenly wisedome & corage in the harts of Princes, God testified by externall Inunction,
The inward Anointing, which is the diffusing of heavenly Wisdom & courage in the hearts of Princes, God testified by external Inunction,
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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,
when he First appointed a King in Israel: And by that his Ordinance taught us, that their Persons once dedicated to his service, Are not only protected by his stretched out Arm,
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but are and ought to be Sacred & Secured from the violence & iniurie of al mens hands, mouthes, and hearts.
but Are and ought to be Sacred & Secured from the violence & injury of all men's hands, mouths, and hearts.
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Touch not mine Annoynted, saith God by his Prophet. Which though it be true of all whome God vouchsafeth inwardly or outwardly to Annoint, Touch not mine Anointed, Says God by his Prophet. Which though it be true of all whom God vouchsafeth inwardly or outwardly to Anoint,
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yet is it chiefly verified of Princes, whom God annointeth to be the chiefest of his people.
yet is it chiefly verified of Princes, whom God anointeth to be the chiefest of his people.
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This Dauid wel saw, when he so often saide:
This David well saw, when he so often said:
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The Lord keepe me from laying mine hand on his Annoynted, for who can lay his hand on the Lords Annoynted, The Lord keep me from laying mine hand on his Anointed, for who can lay his hand on the lords Anointed,
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and be guiltlesse? Neither is violence only prohibited towards them, but all offence in speach or thoght.and be guiltless? Neither is violence only prohibited towards them, but all offence in speech or Thought.
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The Prince of thy People, Lô Taôr, thou shalt not reproch, by word or deede; The word Arar importeth both: The Prince of thy People, Lô Taôr, thou shalt not reproach, by word or deed; The word Arar imports both:
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and so, Despise not the king (or make not light of him) no not in thy thought,
and so, Despise not the King (or make not Light of him) no not in thy Thought,
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for the Foule of Heauen shall bewray it ; that is, God will strangely reueale it, be it neuer so secret.for the Foul of Heaven shall bewray it; that is, God will strangely reveal it, be it never so secret.
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Yea the very Robes, which they weare, are sanctified.
Yea the very Robes, which they wear, Are sanctified.
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When Dauid had priuily cut but the lappe of Sauls Cloake in the Caue, to let him see, that he spared his life;
When David had privily Cut but the lap of Saul's Cloak in the Cave, to let him see, that he spared his life;
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Dauids hart did afterward strike him, saith the scripture, for cutting that peece of the kings garment. David heart did afterwards strike him, Says the scripture, for cutting that piece of the Kings garment.
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So sacred is euery thing belonging to them, that no part of their apparel may be wrongd or abused.
So sacred is every thing belonging to them, that no part of their apparel may be wronged or abused.
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The force of their Annointing being perpetual & general, we must not think the outward action Iudaicall or Temporall.
The force of their Anointing being perpetual & general, we must not think the outward actium Judaical or Temporal.
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Iewish it could not be, that neither had his beginning from the Iews, nor was restraind to the Iews.
Jewish it could not be, that neither had his beginning from the Iews, nor was restrained to the Iews.
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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.
The qualities and duties of a King Are proposed in De. 17. but the Anointing of a King is no where mentioned in Moses Law.
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Only Samuel had a precept from God to Annoint, first Saul, then Dauid: & so had Elias to Annoint Hazael king ouer Aram, who was no Iew,
Only Samuel had a precept from God to Anoint, First Saul, then David: & so had Elias to Anoint hazael King over Aram, who was no Iew,
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and Iehu King ouer Israel, & god by his prophet called Cyrus King of Persia his annoynted. Likewise Salomon, Ioash, Iehoahaz, and other Kings of Iudah, (though it be not expressed) were Annointed, notwithstanding there was no expresse commaundement of God for so doing, but a continuance of the first Institution or approbation of Annointing Kings receiued from God.
and Iehu King over Israel, & god by his Prophet called Cyrus King of Persiam his anointed. Likewise Solomon, Joash, Jehoahaz, and other Kings of Iudah, (though it be not expressed) were Anointed, notwithstanding there was no express Commandment of God for so doing, but a Continuance of the First Institution or approbation of Anointing Kings received from God.
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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 of Shechem, said, The trees went foorth to Annoynt a king ouer them, speaking of the Annoynting of Kings,
Yea, 200. Years almost before there was any King in Israel, or any mention of Anointing them, Jotham the son of Gideon in his parable to the men of Shechem, said, The trees went forth to Anoint a King over them, speaking of the Anointing of Kings,
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as of a thing requisite to the creating of Kings, and wel knowen to them & his hearers,
as of a thing requisite to the creating of Kings, and well known to them & his hearers,
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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.
when as yet there was no precept, nor Exampl extant thereof among the Iewes. Which they must needs Learn by the use of other nations round about them.
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Since then Inunction of Princes had not his original from Moses, who wrote nothing thereof,
Since then Inunction of Princes had not his original from Moses, who wrote nothing thereof,
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but being first vsed in other places (as appeares by Iothams Parable) was afterward receiued and approoued by Gods direction,
but being First used in other places (as appears by Jothams Parable) was afterwards received and approved by God's direction,
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when he created a king in Israel: & was extended to other Kingdomes & countries,
when he created a King in Israel: & was extended to other Kingdoms & countries,
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namely, to Hazael King of Syria, and to Cyrus King of Persia, who were strangers to the Law and people of the Iews:
namely, to hazael King of Syria, and to Cyrus King of Persiam, who were Strangers to the Law and people of the Iews:
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And the vocation of Princes in no part of their power, honor, or seruice is abrogated or altred by the new testament,
And the vocation of Princes in no part of their power, honour, or service is abrogated or altered by the new Testament,
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as the Leuitical priesthood is, but rather continued & confirmed, which is a manifest truth of sound doctrine:
as the Levitical priesthood is, but rather continued & confirmed, which is a manifest truth of found Doctrine:
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I see no cause why the function 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,
I see no cause why the function of Princes still remaining the same, the Inunction of Princes should not have also the same signification, operation & approbation from God which it had in David, Solomon, Joash, Jehoahaz, and Others,
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& depend vpon as good warrant, as their Crownes, Thrones, Swords & Scepters do, all which are resemblances of Christs Kingdome,
& depend upon as good warrant, as their Crowns, Thrones, Swords & Sceptres do, all which Are resemblances of Christ Kingdom,
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and approued of God, as signes & assurances of their authority, dignity, and duty from God,
and approved of God, as Signs & assurances of their Authority, dignity, and duty from God,
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euen as Inunction is an earnest to them of that inward sufficiencie, and outward securitie, which God bestowes on their persons,
even as Inunction is an earnest to them of that inward sufficiency, and outward security, which God bestows on their Persons,
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when hee aduanceth them to their Places.
when he Advanceth them to their Places.
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The Soueraigntie of their power wil soon appeare, aswel by the persons subiected, as by the thinges committed to their charge.
The Sovereignty of their power will soon appear, aswell by the Persons subjected, as by the things committed to their charge.
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Let euery Soule be subiect to the Superior powers, saieth Paul in this place.Let every Soul be Subject to the Superior Powers, Saith Paul in this place.
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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. Every Soul; yea though thou be an Apostle, an Evangelist, a Prophet, or whosoever thou be, Says Chrysostom for these things Are commanded to all.
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He that bringeth an exception, vseth but a delusion, saith Bern. For who can loose where God hath bound? Nether is this an Exhortation to obedience, but a plaine Iniunction;He that brings an exception, uses but a delusion, Says Bern. For who can lose where God hath bound? Neither is this an Exhortation to Obedience, but a plain Injunction;
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you must, saith Paul, be subiect, not only because of wrath, but also for conscience sake. you must, Says Paul, be Subject, not only Because of wrath, but also for conscience sake.
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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.
You must ] imports a necessity, for Conscience ] Declareth a duty to God; the danger of resisting being as great, as the Commandment of Obeying is strait.
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Whosoeuer resisteth power, resisteth the ordinance of God, & they that resist shall receiue to themselues Iudgement. Whosoever Resisteth power, Resisteth the Ordinance of God, & they that resist shall receive to themselves Judgement.
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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,
Dare any man promise unto himself success and protection in conspiracy and Treason, when the Spirit of God so plainly threateneth Ruin and Condemnation to all that resist, whosoever they be? They which would not Learn by other men's falls, what it is to undermine Princes Thrones and Crowns, let them feel by their own smart, that God's Arm is most mighty,
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& his Mouth most true, denouncing Iudgement to al Resisters.
& his Mouth most true, denouncing Judgement to all Resisters.
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As al persons must obey Princes, so al goodnes must be supported by them, & al euil punished, Do well, saith the Apostle, so shalt thou haue praise of the power:
As all Persons must obey Princes, so all Goodness must be supported by them, & all evil punished, Do well, Says the Apostle, so shalt thou have praise of the power:
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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: But if thou do evil, Fear: for he bears not the Sword in vain: he is God's minister to take vengeance on him that does evil:
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not this or that euil, but any maner of euil.
not this or that evil, but any manner of evil.
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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,
The Sword is equally authorized against all kind of evil, that may be discerned and judged by Man. Wherefore God giving the King, not as a private person,
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but as a publique Gouernor, his Charge, saieth;
but as a public Governor, his Charge, Saith;
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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, The King sitting on the Throne of his Kingdom, shall write this Law in a book, or cause it to be written) and shall read therein all the days of his life, that he may Learn to keep all the words of this Law,
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and these ordinaunces, for to doe them.
and these ordinances, for to do them.
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Kings as Kings, saith Austen, serue god in doing that for his seruice, which none but Kings can do ; Kings as Kings, Says Austen, serve god in doing that for his service, which none but Kings can do;
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to wit, by making Lawes to command that which is good, and prohibite that which is euill, not in ciuill affaires onely,
to wit, by making Laws to command that which is good, and prohibit that which is evil, not in civil affairs only,
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but in matters also touching diuine religion. but in matters also touching divine Religion.
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Princes then by their office are Keepers & Supporters of the whole Law, & of euery word or thing therein contained;
Princes then by their office Are Keepers & Supporters of the Whole Law, & of every word or thing therein contained;
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and consequently Punishers of all euill committed against any parte of Gods Law.
and consequently Punishers of all evil committed against any part of God's Law.
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So that the safegard of godlinesse and honesty pertaineth to their places, as much as the maintenance of peace and tranquility.
So that the safeguard of godliness and honesty pertaineth to their places, as much as the maintenance of peace and tranquillity.
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To which end, God hath allowed them power ouer the goodes, lands, bodies & liues of their subiects:
To which end, God hath allowed them power over the goods, Lands, bodies & lives of their Subjects:
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and what priuate men may not touch without Theft and Murder, that Princes may lawfully dispose,
and what private men may not touch without Theft and Murder, that Princes may lawfully dispose,
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as Gods Ministers, taking vengeance on them that doe euill.
as God's Ministers, taking vengeance on them that do evil.
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The wrath of a King is the Messenger of Death, saith Salomon, which is not spoken of tyrants oppressing the iust, The wrath of a King is the Messenger of Death, Says Solomon, which is not spoken of Tyrants oppressing the just,
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but of Powers reuenging the wicked.
but of Powers revenging the wicked.
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Earely, saith Dauid, 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: Early, Says David, will I destroy all the wicked of the Land, that I may Cut off all the workers of iniquity from the city of the Lord:
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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.
not making an hasty Voelli to bathe his hands in blood without mercy, but an holy promise to God, to execute his Law, without favouring impiety.
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The greatnesse of the power which Princes haue receiued from God, resembling his Image, leadeth vs to the greatnes of the Honour they must receiue from men, in partaking with gods homage.
The greatness of the power which Princes have received from God, resembling his Image, leads us to the greatness of the Honour they must receive from men, in partaking with God's homage.
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The one is Gods ordinance as well as the other, for God hath not put Princes in his place,
The one is God's Ordinance as well as the other, for God hath not put Princes in his place,
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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 given them his power, to be despised or disobeyed, but to be honoured and served as his Lieutenants and Vicegerents Here on earth.
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And if it be truely said of vs, who haue the word of Christ in our mouths;
And if it be truly said of us, who have the word of christ in our mouths;
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he that receiueth you, receiueth me; and he that despiseth you, despiseth mee: he that receiveth you, receiveth me; and he that despises you, despises me:
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howe much more rightly is it said of them, that sitte in Gods seate, and beare the Sword;
how much more rightly is it said of them, that sit in God's seat, and bear the Sword;
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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;
he that Resisteth or Dishonors them, Resisteth and Dishonors the Ordinance of God, to his own confusion in this life, where Princes Are permitted to revenge the wrongs done to them;
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and in the next, where God euerlastingly punisheth the contempt of his Ordinance?
and in the next, where God everlastingly Punisheth the contempt of his Ordinance?
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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 should haue fatherly care ouer vs,
What kind of honour is due to Princes, is shortly Delivered in that Commandment, Honour thy Father. They Are Father's by God's Law, that have or should have fatherly care over us,
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whether it be to ayde vs in the things of this life, as masters and teachers;
whither it be to aid us in the things of this life, as Masters and Teachers;
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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:
or to guide us the true Way to heaven, as Pastors and Ministers; or to keep us in peace and godliness, as Magistrates and Princes:
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God giuing Princes that name, because they should be as vigilant for the good of those that are vnder their charge,
God giving Princes that name, Because they should be as vigilant for the good of those that Are under their charge,
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as parents are for their children;
as Parents Are for their children;
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and receiue the same honour and seruice for their paines, which are due to parents from their naturall children, if not greater.
and receive the same honour and service for their pains, which Are due to Parents from their natural children, if not greater.
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The very heathen Philosophers saw so farre, and confessed so much NONLATINALPHABET. A good Prince nothing differeth from a good Father. And Aristotle, NONLATINALPHABET.
The very heathen Philosophers saw so Far, and confessed so much. A good Prince nothing differeth from a good Father. And Aristotle,.
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A Kingdome would be (or should be) a fatherly gouernment. God by his Prophet confirmeth the same, where he saith to his Church; A Kingdom would be (or should be) a fatherly government. God by his Prophet confirmeth the same, where he Says to his Church;
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Kings shall be thy nurcing Fathers, and Queenes thy nurcing Mothers. Kings shall be thy nursing Father's, and Queens thy nursing Mother's.
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The Apostle in this place nameth three things due to Princely dignitie, Subiection, Honor, and Tribute :
The Apostle in this place names three things due to Princely dignity, Subjection, Honour, and Tribute:
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teaching vs, that Princes must be obeyed with conscience, Reuerence and Recompence;
teaching us, that Princes must be obeyed with conscience, reverence and Recompense;
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with conscience acknowledging they are ordained of God, whose will is always the only sure ground of a good conscience.
with conscience acknowledging they Are ordained of God, whose will is always the only sure ground of a good conscience.
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It is therfore sin to despise or refuse, their Lawes commaunding that which is good,
It is Therefore since to despise or refuse, their Laws commanding that which is good,
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& likewise to resist or reproch their power, punishing that which is euill euen in our selues.
& likewise to resist or reproach their power, punishing that which is evil even in our selves.
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In the one appeareth Gods will directing our outward actions heere on Earth;
In the one appears God's will directing our outward actions Here on Earth;
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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.
in the other, God's hand reforming our vices, while Here we live, and since in either we must obey for conscience, in neither can we resist without evident contempt of God's Ordinance.
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Howbeit when Princes cease to command for god, or bend their swords against God, whose Ministers they are:
Howbeit when Princes cease to command for god, or bend their swords against God, whose Ministers they Are:
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we must reuerence their Power, but refuse their willes.
we must Reverence their Power, but refuse their wills.
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It is no resistaunce to obey the greater before the lesser, neither hath any man cause to be offended, when god is preferred.
It is no resistance to obey the greater before the lesser, neither hath any man cause to be offended, when god is preferred.
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Yet must wee not reiect 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.
Yet must we not reject their yoke with violence, but rather endure their Swords with patience, that God may be Judge between Prince and People, with whom is no unrighteousness, nor respect of Persons.
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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, reverence due to Princes must come from the Whole man, and have the Whole man, that is, it must have the love of our hearts, the prayer of our lips,
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and the submission of our bodies. They are Gods Ministers for our wealth. They must therefore be loued euen from the hart.
and the submission of our bodies. They Are God's Ministers for our wealth. They must Therefore be loved even from the heart.
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We must loue their places appointed by god to partake, aswel with his honor, as with his power.
We must love their places appointed by god to partake, aswell with his honour, as with his power.
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We must loue their Persons giuen vs of God insteede of Parents, and doing that for vs, which naturall Parents cannot do.
We must love their Persons given us of God instead of Parents, and doing that for us, which natural Parents cannot do.
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Wee must loue their paines, procuring vs greater benifits then any we can yeeld to them,
we must love their pains, procuring us greater benefits then any we can yield to them,
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and so leauing vs stil their debtors, when we haue done our most and best seruice to them.
and so leaving us still their debtors, when we have done our most and best service to them.
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For which cause our power failing vs to requite them as wee ought, wee must pray to the God of all power,
For which cause our power failing us to requite them as we ought, we must pray to the God of all power,
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for the safetie, peace, and prosperitie of Princes, that our prayers may testifie the zeale of our hearts,
for the safety, peace, and Prosperity of Princes, that our Prayers may testify the zeal of our hearts,
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and desire of our willes, to obtaine from God farre greater recompence for them, then wee can any way render them.
and desire of our wills, to obtain from God Far greater recompense for them, then we can any Way render them.
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Yet may we not slacke to do them all the honor we can, aswell with humilitie of the outwarde Man,
Yet may we not slack to do them all the honour we can, aswell with humility of the outward Man,
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as with fidelitie of the inward.
as with Fidis of the inward.
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When S. Peter saith, Honour the King, we must not thence exclude bodily honour, which is sensible to others,
When S. Peter Says, Honour the King, we must not thence exclude bodily honour, which is sensible to Others,
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and restraine it to the honour of the minde, which neither wee can shew, nor they can see, but by externall signes.
and restrain it to the honour of the mind, which neither we can show, nor they can see, but by external Signs.
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The Commaundements of God binde the whole Man: no part is exempted where Submission is required.
The commandments of God bind the Whole Man: no part is exempted where Submission is required.
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And because it is growen a great fashion in needelesse curtesie to bow and touch the anckle,
And Because it is grown a great fashion in needless courtesy to bow and touch the ankle,
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and in necessarie duetie to stand starke and stiffe, let vs see in a word or two,
and in necessary duty to stand stark and stiff, let us see in a word or two,
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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 honour and dignitie.
whither the Custom of this Country, in kneeling to their Princes, be servility or flattery, as Some reckon it, or a part of their due honour and dignity.
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Ioseph suffered his Brethren to bow downe to the ground before him, as hee dreamt and saide they should, Ioseph suffered his Brothers to bow down to the ground before him, as he dreamed and said they should,
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and yet was Ioseph but the next person to King Pharaoh, and his vicegerent. This dreame and deed were both of God:
and yet was Ioseph but the next person to King Pharaoh, and his vicegerent. This dream and deed were both of God:
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when Iacob would foreshew his sonne Iudah, that the Scepter should not depart from his Linage, hee saide, Thy Fathers Sonnes shall bow downe vnto thee:
when Iacob would foreshow his son Iudah, that the Sceptre should not depart from his Lineage, he said, Thy Father's Sons shall bow down unto thee:
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and heerein Iacob was a Prophet, and spake by the Spirite of God.
and herein Iacob was a Prophet, and spoke by the Spirit of God.
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Dauid, after he was Annoynted to succeed Saul in the Kingdome, bowed himselfe with his face to the Earth before Saul : David, After he was Anointed to succeed Saul in the Kingdom, bowed himself with his face to the Earth before Saul:
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and when he was King, he receiued the like homage from Mephibosheth the sonne of Ionathan, from Ioab his sisters son, from Absolon his owne sonne, from Arannah the Iebusite, of whome hee bought the threshing floore:
and when he was King, he received the like homage from Mephibosheth the son of Ionathan, from Ioab his Sisters son, from Absalom his own son, from Arannah the Iebusite, of whom he bought the threshing floor:
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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.
all these bowing themselves (upon several occasions) with their faces on the ground before King David, and yet was David Far from yielding or accepting more then his endue.
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Nathan the Prophet, of whom can be no suspition that he vsed flatterie, or was ignorant of his duety, 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. Nathan the Prophet, of whom can be no suspicion that he used flattery, or was ignorant of his duty, bowed himself (Saith the Scripture) to King David, with his face on the ground, when he asked him, who should fit on his Throne After him.
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God neuer alloweth the outward Man to dissent from the inward in any kinde of dutie:
God never alloweth the outward Man to dissent from the inward in any kind of duty:
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the mouth blesseth, where the heart loueth: and the bodie stoopeth, when the minde honoureth.
the Mouth Blesses, where the heart loves: and the body stoopeth, when the mind Honoureth.
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The third point which belongeth to Princely dignitie, is that which the Apostle calleth Custome and Tribute, I call Recompence.
The third point which belongeth to Princely dignity, is that which the Apostle calls Custom and Tribute, I call Recompense.
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The dutie may not be denied, howsoeuer the reason thereof may be somewhat varied. Therefore pay ye also Tribute, saith the Apostle.
The duty may not be denied, howsoever the reason thereof may be somewhat varied. Therefore pay you also Tribute, Says the Apostle.
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If wee referre this to the former words, you must be subiect, for therefore pay ye tribute,
If we refer this to the former words, you must be Subject, for Therefore pay you tribute,
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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.
then is Tribute a Signen or sequel of our subjection: For since we our selves must be Subject, all that is ours, both goods and Lands must needs be under the same condition.
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More worthy are our bodies then our goods, and our liues then our lands.
More worthy Are our bodies then our goods, and our lives then our Lands.
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If the Principall be not exempted from Subiection, how should the Accessarie? If we refer it to the words following,
If the Principal be not exempted from Subjection, how should the Accessary? If we refer it to the words following,
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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.
for this cause pay we Tribute, for they Are God's Ministers attending their charge, the Reason is very found and dependeth on the main proportion of God's justice and providence.
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Parents must be requited, because they cared for vs, when wee could not help our selues.
Parents must be requited, Because they cared for us, when we could not help our selves.
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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.
Preachers must be maintained Because they labour in the Word and Doctrine; generally God would have no man attend any office, by which he should not live.
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How euident a Right then is it, that Princes supplying Gods place, and applying themselues wholy to the preseruation of their People,
How evident a Right then is it, that Princes supplying God's place, and applying themselves wholly to the preservation of their People,
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and safegard of the Commonwealth, should haue their paines recompenced with all honour and aboundance,
and safeguard of the Commonwealth, should have their pains recompensed with all honour and abundance,
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and their Affaires both of peace and warre supported by the goods and lands of their Subiects?
and their Affairs both of peace and war supported by the goods and Lands of their Subjects?
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Our Sauior (when it was asked) whether it were lawfull to pay Tribute vnto Caesar, giueth a farther reason, in saying, Render vnto Caesar the things that are Caesars:
Our Saviour (when it was asked) whither it were lawful to pay Tribute unto Caesar, gives a farther reason, in saying, Render unto Caesar the things that Are Caesars:
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in effect, Restore him his own. A double right hath Caesar to the things which we thinke and call ours: in Effect, Restore him his own. A double right hath Caesar to the things which we think and call ours:
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one by donation, another by preseruation:
one by donation, Another by preservation:
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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,
for if we look to the First subduing of all countries by the Sword, and the First enduing of each place and person by the Prince,
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and the strengthening and setling thereof by the Law so long as men obey, we shall finde, that temporall things in euery Kingdome,
and the strengthening and settling thereof by the Law so long as men obey, we shall find, that temporal things in every Kingdom,
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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.
as they were First received from Caesar, and have been continued by Caesar, so they Are still enjoyed under Caesar, and must, in cases of disobedience, by Law return to Caesar: and when need requires, by parts be refunded to Caesars use.
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By preseruation, not onely our goods and our lands, but our bodies and liues are Caesars, though he neuer gaue them,
By preservation, not only our goods and our Lands, but our bodies and lives Are Caesars, though he never gave them,
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yet because they are kept and garded by his power and care, that they might bee ours.
yet Because they Are kept and guarded by his power and care, that they might be ours.
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Otherwise we should enioy them but a while, if euery man might freely haue his forth,
Otherwise we should enjoy them but a while, if every man might freely have his forth,
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& execute his fury without restraint or feare of Reuenge: malice & mischiefe would so fast multiply.
& execute his fury without restraint or Fear of Revenge: malice & mischief would so fast multiply.
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There is therefore a Tribute or Due to Caesar as well of our labours and liues,
There is Therefore a Tribute or Due to Caesar as well of our labours and lives,
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as of our goods and lands;
as of our goods and Lands;
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all which being preserued by Caesars Sworde and Scepter, must be employed and expended in Caesars Seruice.
all which being preserved by Caesars Sword and Sceptre, must be employed and expended in Caesars Service.
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Whether therefore Tribute and Custome be a seale of our Subiection, or a debt of Compensation,
Whither Therefore Tribute and Custom be a seal of our Subjection, or a debt of Compensation,
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or a part of Restitution, it is plainly Gods ordinance, and a manifest consequent, Argument, or monument of our obedience to Princes.
or a part of Restitution, it is plainly God's Ordinance, and a manifest consequent, Argument, or monument of our Obedience to Princes.
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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;
Howbeit to lighten the burden, procure the welfare, and retain the love of their Subjects, both Heathen and Christian Princes, that have been wise and moderate, have rather eased, then fleeced their People;
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and hauing Lands and Reuenewes sufficient of their owne to maintaine their Royall estate, haue not imposed,
and having Lands and Revenues sufficient of their own to maintain their Royal estate, have not imposed,
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nor expected Taxes oftner, nor greater then their needefull occasions required. Tiberius the Romane Emperour was wont to say;
nor expected Taxes oftener, nor greater then their needful occasions required. Tiberius the Roman Emperor was wont to say;
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Shepheards do sheere, not flea their sheepe;
Shepherds do shear, not flay their sheep;
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and Princes be Shepheards of their People, as God said to Cyrus, thou art my Shepheard.
and Princes be Shepherds of their People, as God said to Cyrus, thou art my Shepherd.
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Feare is added by the Apostle, as incident to Princes power, not properly, but conditionally, when wee doe euill. fear is added by the Apostle, as incident to Princes power, not properly, but conditionally, when we do evil.
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Wilt thou be without feare of the power, saith he, Doe well, so shalt thou haue praise of the same: Wilt thou be without Fear of the power, Says he, Do well, so shalt thou have praise of the same:
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but if thou do euill, feare: he is Gods Minister to take vengeance on him that doth euill. but if thou do evil, Fear: he is God's Minister to take vengeance on him that does evil.
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Feare of vengeance is a medicine prouided to preuent sinne; Praise is Prize appoynted to prouoke vertue.
fear of vengeance is a medicine provided to prevent sin; Praise is Prize appointed to provoke virtue.
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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 King, as a Father, should cherish the good with favour and encouragement: as a Lord he should repress the bad with Fear and punishment.
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The righteous are the sonnes of God, and worthie to receiue consolation: The wicked are the seruants of sin, and well deserue due correction:
The righteous Are the Sons of God, and worthy to receive consolation: The wicked Are the Servants of since, and well deserve due correction:
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both feare and praise haue their vses;
both Fear and praise have their uses;
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the one as a bridle to restraine malefactours, the other as a spurre to edge on well doers.
the one as a bridle to restrain malefactors, the other as a spur to edge on well doers.
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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,
Reward of good, and revenge of evil, Are the sinews of each commonwealth. I may not deny, but mercy on the penitent, where the men Are not wicked,
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nor the Offences hainous, is a most princely vertue, considering mans weakenesse, & resembling Gods goodnesse:
nor the Offences heinous, is a most princely virtue, considering men weakness, & resembling God's Goodness:
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yet in sins that crie to heauen for vengeance, if seueritie be not vsed, Gods anger is kindled,
yet in Sins that cry to heaven for vengeance, if severity be not used, God's anger is kindled,
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and he often spareth neither Prince nor People, where such outragious sins are freely suffered.
and he often spares neither Prince nor People, where such outrageous Sins Are freely suffered.
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The Ensigne of all this Honour due to Princes, is the Crowne, which is giuen them of God:
The Ensign of all this Honour due to Princes, is the Crown, which is given them of God:
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for as the Sword presenteth their Power, so dooth the Crowne their Glorie, and both from God.
for as the Sword presents their Power, so doth the Crown their Glory, and both from God.
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The signification of a Crowne Dauid sheweth, where he saith to God, Thou hast crowned him with Honour and Glorie:
The signification of a Crown David shows, where he Says to God, Thou hast crowned him with Honour and Glory:
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and the approbation of the Crowne, that Princes weare, hee likewise referreth to God in saying, Thou diddest set a Crowne of pure golde vpon his head:
and the approbation of the Crown, that Princes wear, he likewise Refers to God in saying, Thou didst Set a Crown of pure gold upon his head:
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not meaning, it was Gods act, but his ordinance, that Crownes were set on Princes heads.
not meaning, it was God's act, but his Ordinance, that Crowns were Set on Princes Heads.
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There remaineth the end, why all this power and honor is giuen to Princes of God, which is the preseruing of his heretage.
There remains the end, why all this power and honour is given to Princes of God, which is the preserving of his heritage.
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God hath not lifted them to this height, either to forget him, who aduanceth them; or to neglect those, of whom they haue charge;
God hath not lifted them to this height, either to forget him, who Advanceth them; or to neglect those, of whom they have charge;
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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:
but to convert all their authority and Dignity to the faithful discharge of their duty. And this is God's Ordinance no less than the former:
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For God erected no powers against himselfe, but vnder him; neither did he ordain them for themselues, but for others.
For God erected no Powers against himself, but under him; neither did he ordain them for themselves, but for Others.
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Heads are to moderate their bodies, Shepherds to guide their flocks, Fathers to nourish their children, Maisters to restraine their Seruants;
Heads Are to moderate their bodies, Shepherd's to guide their flocks, Father's to nourish their children, Masters to restrain their Servants;
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& so are Princes to gouerne their Realmes.
& so Are Princes to govern their Realms.
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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 to the world,
In the Princes duty I may be shorter, Because I speak before a religious and learned King, who both by pen and practise these many Years hath witnessed to the world,
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how well acquainted he is with christian and godly gouernment:
how well acquainted he is with christian and godly government:
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Yet my duety to God will not suffer me supplying this place, wholy to passe it ouer with silence.
Yet my duty to God will not suffer me supplying this place, wholly to pass it over with silence.
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I wil therefore rather touch, then treate the things pertinent to the Princes charge. Wherin are three things necessarie to be remembred:
I will Therefore rather touch, then Treat the things pertinent to the Princes charge. Wherein Are three things necessary to be remembered:
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the Reseruation of Gods right, from whom all is receiued: the Moderation of mans life, to which all must bee referred:
the Reservation of God's right, from whom all is received: the Moderation of men life, to which all must be referred:
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the Execution of iust iudgement, by which al must be measured. The Reseruation of Gods right, Dauid expresseth in these words:
the Execution of just judgement, by which all must be measured. The Reservation of God's right, David Expresses in these words:
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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 now you Kings, serve the Lord in Fear. Be wise, and serve the Lord, notes a restraint; in Fear, shows an Account:
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Be wise, that is, so raigne in earth, that yee may raigne in Heauen; so liue heere, that ye may liue for euer.Be wise, that is, so Reign in earth, that ye may Reign in Heaven; so live Here, that you may live for ever.
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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.
Let not your power or honour deceive you, your Kingdom hath Limits, and shall have an end, only the Kingdom of christ is over all, and for ever.
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Serue therefore the Lord. You are great Lords aboue others, but there is a farre greater aboue you.Serve Therefore the Lord. You Are great lords above Others, but there is a Far greater above you.
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Your Soueraignty ouer men must be a Seruice vnder God. You are not called to do your owne willes, but his that exalted you.
Your Sovereignty over men must be a Service under God. You Are not called to do your own wills, but his that exalted you.
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His Law must be your leuell, his worde your warrant.
His Law must be your level, his word your warrant.
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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.
If you serve not him, you serve sin, which is an ignominious & dangerous Service for men to have so many Masters, as they have vices.
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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.Serve the Lord in Fear, not distrusting his Goodness, but reverencing his greatness. Life and death Are in your hands, heaven and hell Are in his.
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Men haue no power to iudge you, but the iudgement of God ineuitable. All shal appeare before him, and all accompt to him:
Men have no power to judge you, but the judgement of God inevitable. All shall appear before him, and all account to him:
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He is terrible to the Kings of the Earth, where he is neglected or resisted: but he maketh them blessings for euer, where he is regarded and serued. He is terrible to the Kings of the Earth, where he is neglected or resisted: but he makes them blessings for ever, where he is regarded and served.
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The Moderation of mans life, and keeping vs aswell in godlines and honesty as in peace and tranquilitie, is set downe by the Apostle,
The Moderation of men life, and keeping us aswell in godliness and honesty as in peace and tranquillity, is Set down by the Apostle,
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as the maine cause, why powers were ordained, and the Sword authorized here on Earth.
as the main cause, why Powers were ordained, and the Sword authorized Here on Earth.
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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: Let Prayers and supplications, Says he, be made for Kings, and for all in Authority, that we may lead a quiet and peaceable life in all godliness and honesty:
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he meaneth that by their Lawes and Labors we may enioy these blessings vnder them.
he means that by their Laws and Labors we may enjoy these blessings under them.
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To the Princes charge then belongeth, as well the care of true religion, and honest conuersation,
To the Princes charge then belongeth, as well the care of true Religion, and honest Conversation,
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as the conseruing of publike and priuate peace, whereby our States and Liues are defended from all hostilitie, miserie, and iniurie.
as the conserving of public and private peace, whereby our States and Lives Are defended from all hostility, misery, and injury.
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What benefits redound to vs by Peace and Tranquilitie, daily experience teacheth vs, not only by freedome from warres, Inuasions,
What benefits redound to us by Peace and Tranquillity, daily experience Teaches us, not only by freedom from wars, Invasions,
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and spoyles of Enemies abroad, but also by safety from wrongs, oppressions, and grieuances of Defrauders and Maligners at home;
and spoils of Enemies abroad, but also by safety from wrongs, oppressions, and grievances of Defrauders and Maligners At home;
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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 and bloudy Persecutors to be obeyed and honored in Regard of their power from him, by which they vpheld ciuill societie & honestie amongst men.
insomuch that where God was neither known nor served, yet so great was the utility and necessity of the Princes Sword, that God commanded Heathen Tyrants and bloody Persecutors to be obeyed and honoured in Regard of their power from him, by which they upheld civil society & honesty among men.
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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 beside the procuring of public and private peace to each place and person, it is no small service, that Princes do unto GOD by repressing the unbridled Lustiest of men corruption,
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and reuenging the wicked attempts of mans presumption;
and revenging the wicked attempts of men presumption;
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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,
I mean Adulteries, Incests, Rapes, Robberies, Perjuries, Conspiracies, Witchcrafts, Murders, Rebellions, Treasons, and such like heinous and impious enormities, which would overflow each Kingdom and Country,
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if the Princes Sword did not take due Reuenge of the Doers and Committers of such Outrages.
if the Princes Sword did not take due Revenge of the Doers and Committers of such Outrages.
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To these Commodities of publike Authoritie when Godlines is ioyned, that vnder Christian Princes wee may enioy safetie, sobrietie, and pietie;
To these Commodities of public authority when Godliness is joined, that under Christian Princes we may enjoy safety, sobriety, and piety;
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what greater blessings can be desired in this life, except the inward graces and gifts of gods spirit, which he reserueth to his owne power and choyse.
what greater blessings can be desired in this life, except the inward graces and Gifts of God's Spirit, which he reserveth to his own power and choice.
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So that no Subiection, nor seruice of ours to Superior powers can match the good things which wee receiue by their gouernement,
So that no Subjection, nor service of ours to Superior Powers can match the good things which we receive by their government,
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and therefore no maruell, if God so sharpely threaten and punish the resisters of his Will, Wisdome,
and Therefore no marvel, if God so sharply threaten and Punish the resisters of his Will, Wisdom,
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and Prouidence, whereby hee conteineth men in their dueties, and keepeth the Earth from brutish Confusion.
and Providence, whereby he Containeth men in their duties, and Keepeth the Earth from brutish Confusion.
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So maine and weighty Matters pertaining to Princes charge, the care of Gods Truth and Church must be the chiefest:
So main and weighty Matters pertaining to Princes charge, the care of God's Truth and Church must be the chiefest:
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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,
for should the bodies, goods, and credits of men be preserved, and the honour and glory of God be neglected? Should earthly ease be so much in request,
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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 heavenly bliss so little in desire? fear we the Ruin of all things, where injuries and violences to men Are not repressed by the Princes Sword;
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and doubt we no danger where Idolatrie, Heresie, Atheisme, and Blasphemie against God goe vnpunished? Is Gods hand shortned that hee cannot strike? Or his will altered that hee will honour those that dishonour him,
and doubt we no danger where Idolatry, Heresy, Atheism, and Blasphemy against God go unpunished? Is God's hand shortened that he cannot strike? Or his will altered that he will honour those that dishonour him,
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and blesse them that hate him? It is a Romish Error Repugnant to the word of God,
and bless them that hate him? It is a Romish Error Repugnant to the word of God,
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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.
and to the Examples of the best Kings and Monarchs before and since christ, to restrain Princes from protecting and promoting the true Worship of GOD within their Realms.
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Neither hath the Man of sinne more grosely betrayed his Pride and Rage in any thing,
Neither hath the Man of sin more grossly betrayed his Pride and Rage in any thing,
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than in abasing the honor and abusing the power, and impugning the Right of Princes;
than in abasing the honour and abusing the power, and impugning the Right of Princes;
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by deposing them from their Seats, and translating their Kingdomes to others, by absoluing their Subiects from all allegeance,
by deposing them from their Seats, and translating their Kingdoms to Others, by absolving their Subjects from all allegiance,
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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 giving them leave to rebel, by setting his feet in Emperor's necks, and spurning off their Crowns with his shoe, by making them his Bailiffs and Sergeants to attend and accomplish his will,
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and not to meddle with supporting the Trueth, or reforming the Church, but as hee liketh.
and not to meddle with supporting the Truth, or reforming the Church, but as he liketh.
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In all which he hath shewd himself like himselfe, to yoke, whom God hath freed,
In all which he hath showed himself like himself, to yoke, whom God hath freed,
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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 free, whom God hath yoked, to deject, whom God hath exalted, and to erect, whom God hath humbled, to challenge, what God hath reserved,
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and to crosse, what God hath commaunded. Yet must not Christian Princes for all this neglect their charge to preserue Gods Heretage.
and to cross, what God hath commanded. Yet must not Christian Princes for all this neglect their charge to preserve God's Heritage.
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Their Scepters and Thrones, allowed them by God, are proofes that they may and must make Lawes,
Their Sceptres and Thrones, allowed them by God, Are proofs that they may and must make Laws,
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and execute Iudgement, as well for godlinesse and honesty, which by the Apostles rule are within the charge and compasse of their commission.
and execute Judgement, as well for godliness and honesty, which by the Apostles Rule Are within the charge and compass of their commission.
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As for peace and tranquilitie, from obseruing this no man may draw them, since for neglecting this no man shall excuse them.
As for peace and tranquillity, from observing this no man may draw them, since for neglecting this no man shall excuse them.
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They must not be carefull in humane things, and carelesse in Diuine;
They must not be careful in humane things, and careless in Divine;
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God ought to be serued and honoured by them, that is, by their princely power and care,
God ought to be served and honoured by them, that is, by their princely power and care,
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as much afore men, as his truth and glory excelleth the peace and welfare of men.
as much afore men, as his truth and glory excels the peace and welfare of men.
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It wanteth many degrees of a Christian Gouernment to looke to the keeping of things, that must perish,
It Wants many Degrees of a Christian Government to look to the keeping of things, that must perish,
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and to leaue the soules of men as an open prey to Iniquitie and Impietie.
and to leave the Souls of men as an open prey to Iniquity and Impiety.
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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.
Of righteous Judgement, which the Royal Throne (wherein Princes fit) being God's Seat, puts them in mind to execute, much might be said, did not the Time prefixed straighten and hasten me to make an end.
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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;
It shall suffice Therefore to admonish, that Princes themselves no less then other sent and authorized by them, do execute the Judgments, not of Man, but of the Lord;
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and in that respect, as the Seate is Gods, wherein they sit, so it must bee guided by Gods Lawe,
and in that respect, as the Seat is God's, wherein they fit, so it must be guided by God's Law,
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and they must imitate Gods steppes, who sitteth and iudgeth in the middest of them; and with whome is no leuitie, partialitie, nor iniquitie.
and they must imitate God's steps, who Sitteth and Judgeth in the midst of them; and with whom is no levity, partiality, nor iniquity.
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They must heare indifferently, discerne wisely, and pronounce vprightly. Their eares must not lie open or easie to false and priuie accusers.
They must hear indifferently, discern wisely, and pronounce uprightly. Their ears must not lie open or easy to false and privy accusers.
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If it be enough to accuse, who shall be innocent? Their hearts must not be carried with corrupt affections.
If it be enough to accuse, who shall be innocent? Their hearts must not be carried with corrupt affections.
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If preiudice be Iustice, who shall be acquited? Their handes must not be armed, or aggrauated with priuate Reuenge.
If prejudice be justice, who shall be acquitted? Their hands must not be armed, or aggravated with private Revenge.
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If secret mislike may measure punishment, who can be safe? By Iustice is the Throne established, which neither stoppes the eare, fireth the heart,
If secret mislike may measure punishment, who can be safe? By justice is the Throne established, which neither stops the ear, fireth the heart,
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nor loadeth the hand without, or aboue desert.
nor loadeth the hand without, or above desert.
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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.
To conclude, since it pleased God, not long since, to take from us to his heavenly rest, a Prince, that with great moderation and Wisdom swayed the Sceptre of this Realm 45. Years, supporting truth and peace among us, maugre all her opposites and enemies.
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Blessed be God the Father of our Lord Iesus Christ, that hath magnified his mercies so much towards vs,
Blessed be God the Father of our Lord Iesus christ, that hath magnified his Mercies so much towards us,
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as to place in the Throne of this Land, after hir, the rightfull Heire of her Crowne,
as to place in the Throne of this Land, After his, the rightful Heir of her Crown,
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and a King most worthy to succeede her, as nothing inferiour to her, in knowledge, prudence, magnanimity, bountie, mildnes of disposition, zeale of true religion,
and a King most worthy to succeed her, as nothing inferior to her, in knowledge, prudence, magnanimity, bounty, mildness of disposition, zeal of true Religion,
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and resolution to doe Iustice and Equitie:
and resolution to do justice and Equity:
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and hath matched him with a most noble Spouse of so rare giftes, graces & vertues,
and hath matched him with a most noble Spouse of so rare Gifts, graces & Virtues,
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as our most gratious Lady and Queene heere present is:
as our most gracious Lady and Queen Here present is:
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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 GOD grant, they both may long fit on their Thrones in all holiness and happiness of life, to their perpetual honour, and our Continuing Comfort;
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and their Princely Progenie after them, euen all the dayes of heauen, if it so please God:
and their Princely Progeny After them, even all the days of heaven, if it so please God:
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to the glorie of God the Father, the Sonne, and the Holie-Ghost, to whom the only wise, inuisible,
to the glory of God the Father, the Son, and the Holy ghost, to whom the only wise, invisible,
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and immortall King of all worlds be all power, and praise, now, and for euer, AMEN.
and immortal King of all world's be all power, and praise, now, and for ever, AMEN.
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