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
they are But God who worketh all in all according to the good pleasure of his wil and hath power most abundant to enable all his Agents for any work he hath in hand neuer calleth any man to serue him whome hee doth not furnish with gifts according Workemen hee would haue none to the making or decking of his Tabernacle but such as he replenished with the spirit of vnderstanding for that purpose Prophets he neuer sent any but with his words in their mouthes and his truth in their hearts which all their Aduersaries could not withstand gouernors then whose harts mouths and hands he vseth to keep his people in peace and pietie God neuer chooseth any but he first endewed them with a Principal spirit Whiles Moses alone sustayned the burden of the whole people in the wildernesse the abundance of Gods spirit on Moses was sufficient for the whole but when hee desired part of that labour to be eased God took off the spirite 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 and in signe of liking and granting this request GOD gaue him also that which hee asked not euen Riches and Honor aboue all the Kings of the Earth Of all good Princes the wisdome of God saith By me Kings rule and Princes decree Iustice 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 A King sitting in the Throne of Iustice chaseth away all euil with his Eyes which are the shews of his affections So that not only the height of their calling is deriued from God but the strength of Gods spirit ruleth their Heartes guideth their Mouths and setleth their Affections to execute Iudgement and to banish euill from the Earth The inward Annoynting which is the diffusing of heauenly wisedome corage in the harts of Princes God testified by externall Inunction when hee first appointed a King in Israel And by that his Ordinance taught vs that their persons once dedicated to his seruice ar not only protected by his stretched out Arme but are and ought to be Sacred Secured from the violence iniurie of al mens hands mouthes and hearts Touch not mine Annoynted saith God by his Prophet Which though it be true of all whome God vouchsafeth inwardly or outwardly to Annoint yet is it chiefly verified of Princes whom God annointeth to be the chiefest of his people This Dauid wel saw when he so often saide The Lord keepe me from laying mine hand on his Annoynted for who can lay his hand on the Lords Annoynted and be guiltlesse Neither is violence only prohibited towards them but all offence in speach or thoght The Prince of thy People Lô Taôr thou shalt not reproch by word or deede The word Arar importeth both and so Despise not the king or make not light of him no not in thy thought for the Foule of Heauen shall bewray it that is God will strangely reueale it be it neuer so secret Yea the very Robes which they weare are sanctified When Dauid had priuily cut but the lappe of Sauls Cloake in the Caue to let him see that he spared his life Dauids hart did afterward strike him saith the scripture for cutting that peece of the kings garment So sacred is euery thing belonging to them that no part of their apparel may be wrongd or abused The force of their Annointing being perpetual general we must not think the outward action Iudaicall or Temporall Iewish it could not be that neither had his beginning from the Iews nor was restraind to the Iews The qualities and duties of a King are proposed in De. 17. but the Annointing of a King is no where mentioned in Moses Law Only Samuel had a precept from God to Annoint first Saul then Dauid so had Elias to Annoint Hazael king ouer Aram who was no Iew 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 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 as of a thing requisite to the creating of Kings and wel knowen to them his hearers when as yet there was no precept nor example extant therof among the Iewes Which they must needes learne by the vse of other Nations round about them Since then Inunction of Princes had not his original from Moses who wrote nothing thereof but being first vsed in other places as appeares by Iothams Parable was afterward receiued and approoued by Gods direction when he created a king in Israel was extended to other Kingdomes countries namely to Hazael King of Syria and to Cyrus King of Persia who were strangers to the Law and people of the Iews And the vocation of Princes in no part of their power honor or seruice is abrogated or altred by the new testament as the Leuitical priesthood is but rather continued confirmed which is a manifest truth of sound doctrine I see no cause why the function of Princes still remaining the same the Inunction of Princes shuld not haue also the same signification operation approbation from God which it had in Dauid Salomon Ioash Iehoahaz and others depend vpon as good warrant as their Crownes Thrones Swords Scepters do all which are resemblances of Christs Kingdome and approued of God as signes assurances of their authority dignity and duty from God euen as Inunction is an earnest to them of that inward sufficiencie and outward securitie which God bestowes on their persons when hee aduanceth them to their Places The Soueraigntie of their power wil soon appeare aswel by the persons subiected as by the thinges committed to their charge Let euery Soule be subiect to the Superior powers saieth Paul in this place Euerie Soule yea though thou be an Apostle an Euangelist a Prophet or whosoeuer thou be saith Chrysost. for these things are commanded to all He that bringeth an
exception vseth but a delusion saith Bern. For who can loose where God hath bound Nether is this an Exhortation to obedience but a plaine Iniunction you must saith Paul be subiect not only because of wrath but also for conscience sake You must importeth a necessitie for Conscience declareth a dutie to God the danger of resisting being as great as the comandement of Obeying is strait Whosoeuer resisteth power resisteth the ordinance of God they that resist shall receiue to themselues Iudgement Dare anie man promise vnto himselfe successe and protection in Conspiracie and Treason when the spirit of God so plainly thretneth Ruine and Condemnation to all that resist whosoeuer they be They which would not learne by other mens falles what it is to vndermine Princes Thrones and Crownes let them feele by their owne smart that Gods Arme is most mighty his Mouth most true denouncing Iudgement to al Resisters As al persons must obey Princes so al goodnes must be supported by them al euil punished Do well saith the Apostle so shalt thou haue praise of the power But if thou do euill feare for he beareth not the Sword in vaine he is Gods minister to take vengeance on him that doth euill not this or that euil but any maner of euil The Sword is equally authorized against all kinde of euill that may be discerned and iudged by Man Wherefore God giuing the King not as a priuate person but as a publique Gouernor his Charge saieth The King sitting on the Throne of his kingdome shal write this Law in a booke or cause it to be written and shall reade therein all the dayes of his life that he may learne to keepe all the wordes of this Law and these ordinaunces for to doe them Kings as Kings saith Austen serue god in doing that for his seruice which none but Kings can do to wit by making Lawes to command that which is good and prohibite that which is euill not in ciuill affaires onely but in matters also touching diuine religion Princes then by their office are Keepers Supporters of the whole Law of euery word or thing therein contained and consequently Punishers of all euill committed against any parte of Gods Law So that the safegard of godlinesse and honesty pertaineth to their places as much as the maintenance of peace and tranquility To which end God hath allowed them power ouer the goodes lands bodies liues of their subiects and what priuate men may not touch without Theft and Murder that Princes may lawfully dispose as Gods Ministers taking vengeance on them that doe euill The wrath of a King is the Messenger of Death saith Salomon which is not spoken of tyrants oppressing the iust but of Powers reuenging the wicked 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 not making an hasty vow to bathe his hands in bloud without mercy but an holy promise to God to execute his Lawe without fauoring impietie The greatnesse of the power which Princes haue receiued from God resembling his Image leadeth vs to the greatnes of the Honour they must receiue from men in partaking with gods homage The one is Gods ordinance as well as the other for God hath not put Princes in his place and giuen them his power to be despised or disobeyed but to be honoured and serued as his Lieutenants and Vicegerents here on earth And if it be truely said of vs who haue the word of Christ in our mouths he that receiueth you receiueth me and he that despiseth you despiseth mee howe much more rightly is it said of them that sitte in Gods seate and beare the Sword he that resisteth or dishonoureth them resisteth and dishonoreth the ordinance of God to his owne confusion in this life where Princes are permitted to reuenge the wrongs doone to them and in the next where God euerlastingly punisheth the contempt of his Ordinance What kinde of honor is due to Princes is shortly deliuered in that commandement Honor thy Father They are Fathers by Gods Law that haue or should haue fatherly care ouer vs whether it be to ayde vs in the things of this life as masters and teachers or to guide vs the true way to heauen as pastors and ministers or to keepe vs in peace and godlinesse as Magistrates and Princes God giuing Princes that name because they should be as vigilant for the good of those that are vnder their charge as parents are for their children and receiue the same honour and seruice for their paines which are due to parents from their naturall children if not greater The very heathen Philosophers saw so farre and confessed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good Prince nothing differeth from a good Father And Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Kingdome would be or should be a fatherly gouernment God by his Prophet confirmeth the same where he saith to his Church Kings shall be thy nurcing Fathers and Queenes thy nurcing Mothers The Apostle in this place nameth three things due to Princely dignitie Subiection Honor and Tribute teaching vs that Princes must be obeyed with conscience Reuerence and Recompence with conscience acknowledging they are ordained of God whose will is always the only sure ground of a good conscience It is therfore sin to despise or refuse their Lawes commaunding that which is good likewise to resist or reproch their power punishing that which is euill euen in our selues In the one appeareth Gods will directing our outward actions heere on Earth in the other Gods hand reforming our vices whiles here wee liue and since in either we must obey for conscience in neither can wee resist without euident contempt of Gods ordinance Howbeit when Princes cease to command for god or bend their swords against God whose Ministers they are we must reuerence their Power but refuse their willes It is no resistaunce to obey the greater before the lesser neither hath any man cause to be offended when god is preferred Yet must wee not reiect 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 Reuerence due to Princes must come from the whole man and haue the whole man that is it must haue the loue of our harts the prayer of our lips and the submission of our bodies They are Gods Ministers for our wealth They must therefore be loued euen from the hart We must loue their places appointed by god to partake aswel with his honor as with his power We must loue their Persons giuen vs of God insteede of Parents and doing that for vs which naturall Parents cannot do Wee must loue their paines procuring vs greater benifits then any we can yeeld to them and so leauing vs stil their debtors when