A Sermon preached at Westminster before the King and Queenes Maiesties at their Coronations on Saint Iames his day being the 28. of Iuly 1603. By the Reuerend Father in God the Lord Bishop of Winchester Printed at London by V. S. for Clement Knight and are to be sold at his shop at the signe of the Holy Lambe 1603. To the Christian Reader CHristian Reader I present vnto thee heere a Sermon preached by the right reuerend and learned Father the Lord Bishop of Winchester at the late Coronation of the Kings most excellent Maiestie which hauing with much adoe obtained of a good friend of mine about his Lordship I hope it shall no whit offend his Lordship if by this meanes hee doe more seruice to the Church then by the vttering of it hee could doe in one though so honorable assembly I dare not presume to censure it The Sermon it selfe the Royall presence before which it was vttered and the learning and grauitie of the Preacher grace it much more then whatsoeuer I could studie to say in commendation of it Reade it therefore dilligently and learne by it to obey Gods ordinance willingly and so I commit thee to God Rom. 13. verse 1. The powers that are are ordained of God 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 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 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 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 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 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 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 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 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 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 Beholde I haue made thee Pharaohs God that is his people his person his land his life and all hee 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 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 temporall 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 Wherefore 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 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
and well deserue due correction both feare and praise haue their vses the one as a bridle to restraine malefactours the 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 Thou hast crowned him with Honour and Glorie 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 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 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 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 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 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 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 powers were ordained and the Sword authorized here on Earth 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 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 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 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 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 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 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 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 Printed at London by V. S. for Clement Knight dwelling in Paules churchyard at the signe of the holy Lamb. 1603. Rom. 13. Psal. 82. Iohn 10. Luke 21. Numb 23. Exod. 7. Reuel 19. Psal. 45. Hebr. 1. Reuel 19. Numb 11. 1. Sam. 10. 1. Kings 3. Prou. 8. Prou. 21. â—rou 16. Prouerb 16. Prouerb 20. Psal. 105. 1. Sam. 24. 26. Exod. 22. Ecclesi 10. 1. Sam. 24. 1. Kings 19. Esa 45. 1. Kings 1. 2. Kings 11. 2 Kings 23. Iudges 9. Rom. 13. Rom. 13.5 Rom. 13.2 Rom. 13.3,4 Deu. 17. Epist. 50. Id. con Cresc l. 3. ca. 5 1s Prouerb 16. Psal. 101. Math. 10. Luke 10. Zenop. Cyripaideias li. 8. Ethicorum l. 8. ca. 12. Esa. 49. Rom. 13. v. 4. Genes 43. Genes 49. 1. Sam. 24. 2. Sam. 9. 2. Sam. 14. 2. Sam. 24. 1. Kings 1. Rom. 13.6 Mat. 22. Esay 44. Rom. 13.3,4 Psal. 8. Psal. 21. Psalm 2. Psal. 76. Psal. 21. 1. Timoth. 2.