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
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
we haue done our most and best seruice to them For which cause our power failing vs to requite them as wee ought wee must pray to the God of all power for the safetie peace and prosperitie of Princes that our prayers may testifie the zeale of our hearts and desire of our willes to obtaine from God farre greater recompence for them then wee can any way render them Yet may we not slacke to do them all the honor we can aswell with humilitie of the outwarde Man as with fidelitie of the inward When S. Peter saith Honour the King we must not thence exclude bodily honour which is sensible to others and restraine it to the honour of the minde which neither wee can shew nor they can see but by externall signes The Commaundements of God binde the whole Man no part is exempted where Submission is required And because it is growen a great fashion in needelesse curtesie to bow and touch the anckle and in necessarie duetie to stand starke and stiffe let vs see in a word or two whether the Custome of this Countrie in kneeling to their Princes bee seruilitie or flatterie as some reckon it or a parte of their due honour and dignitie Ioseph suffered his Brethren to bow downe to the ground before him as hee dreamt and saide they should and yet was Ioseph but the next person to King Pharaoh and his vicegerent This dreame and deed were both of God when Iacob would foreshew his sonne Iudah that the Scepter should not depart from his Linage hee saide Thy Fathers Sonnes shall bow downe vnto thee and heerein Iacob was a Prophet and spake by the Spirite of God Dauid after he was Annoynted to succeed Saul in the Kingdome bowed himselfe with his face to the Earth before Saul 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 all these bowing themselues vpon seuerall occasions with their faces on the ground before King Dauid and yet was Dauid farre from yeelding or accepting more then his due Nathan the Prophet of whom can be no suspition 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 God neuer alloweth the outward Man to dissent from the inward in any kinde of dutie the mouth blesseth where the heart loueth and the bodie stoopeth when the minde honoureth The third point which belongeth to Princely dignitie is that which the Apostle calleth Custome and Tribute I call Recompence The dutie may not be denied howsoeuer the reason thereof may be somewhat varied Therefore pay ye also Tribute saith the Apostle If wee referre this to the former words you must be subiect for therefore pay ye tribute then is Tribute a signe or sequele of our subiection For since wee our selues must be subiect all that is ours both goods and lands must needes be vnder the same condition More worthy are our bodies then our goods and our liues then our lands If the Principall be not exempted from Subiection how should the Accessarie If we refer it to the words following for this cause pay we Tribute for they are Gods Ministers attending their charge the Reason is very sound and dependeth on the maine proportion of Gods Iustice and prouidence Parents must be requited because they cared for vs when wee could not help our selues Preachers must be maintained because they labor in the Word and Doctrine generally God would haue no man attend any office by which he shuld not liue How euident a Right then is it that Princes supplying Gods place and applying themselues wholy to the preseruation of their People and safegard of the Commonwealth should haue their paines recompenced with all honour and aboundance and their Affaires both of peace and warre supported by the goods and lands of their Subiects Our Sauior when it was asked whether it were lawfull to pay Tribute vnto Caesar giueth a farther reason in saying Render vnto Caesar the things that are Caesars in effect Restore him his own A double right hath Caesar to the things which we thinke and call ours one by donation another by preseruation for if we looke to the first subduing of all countries by the Sword and the first endewing of each place and person by the Prince and the strengthening and setling thereof by the Law so long as men obey we shall finde that temporall things in euery Kingdome as they were first receiued from Caesar and haue beene continued by Caesar so they are still enioyed vnder Caesar and must in cases of disobedience by Law returne to Caesar and when neede requireth by parts be refunded to Caesars vse By preseruation not onely our goods and our lands but our bodies and liues are Caesars though he neuer gaue them yet because they are kept and garded by his power and care that they might bee ours Otherwise we should enioy them but a while if euery man might freely haue his forth execute his fury without restraint or feare of Reuenge malice mischiefe would so fast multiply There is therefore a Tribute or Due to Caesar as well of our labours and liues as of our goods and lands all which being preserued by Caesars Sworde and Scepter must be employed and expended in Caesars Seruice Whether therefore Tribute and Custome be a seale of our Subiection or a debt of Compensation or a part of Restitution it is plainly Gods ordinance and a manifest consequent Argument or monument of our obedience to Princes Howbeit to lighten the burthen procure the welfare and retaine the loue of their subiects both Heathen and Christian Princes that haue beene wise and moderate haue rather eased then fleeced their People and hauing Lands and Reuenewes sufficient of their owne to maintaine their Royall estate haue not imposed nor expected Taxes oftner nor greater then their needefull occasions required Tiberius the Romane Emperour was wont to say Shepheards do sheere not flea their sheepe and Princes be Shepheards of their People as God said to Cyrus thou art my Shepheard Feare is added by the Apostle as incident to Princes power not properly but conditionally when wee doe euill Wilt thou be without feare of the power saith he Doe well so shalt thou haue praise of the same but if thou do euill feare he is Gods Minister to take vengeance on him that doth euill Feare of vengeance is a medicine prouided to preuent sinne Praise is Prize appoynted to prouoke vertue The King as a Father should cherish the good with fauour and encouragement as a Lord hee should represse the badde with feare and punishment The righteous are the sonnes of God and worthie to receiue consolation The wicked are the seruants of sin