righteousnesse amongst themselues and yet for all this they haue neede of civill Governement The best man hath some remanent Corruption and in the best particular Churches are some who haue not the power of Religion nor are disposed for righteousnes Herein appeareth mans vnrulines Gods mercy supplying it with Governement And the happinesse of such Kings as rule the people of God This is mans vnrulinesse that though hee bee reasonable and of one stocke in Adam and of one condition in sinne which should make him to loue his Neighbour yet wee are most vnreasonable and inhumane to other Neither the bands of common nature nor common miserie no not of Religion can make vs liue in righteousnesse It was truelie said That the necessitis of many Physitians in a Citie argued great intemperance in a people So the necessity of Magistrates argueth great vnrighteousnes amoÌ„gst men If we had stood in Innocency as wee were created wee had beene to others as harmelesse Lambes and gallesse Doues our pure minde tooke light of God fully our Will followed that Light freelie and our Affections and the whole man went one way to obey him But by our fall that furnishing is lost and that harmonie broken our mynde taketh not Gods Light our will and affections miscarie the whole man violently wee breake to God and so cannot doe a duety to man That fansie of some Schoole-men of a meere and pure Nature is a pernitious errour that ignorance and concupiscence were the conditions of that Nature and that man in his first estate would haue beene caried to the desire of sinfull things This obseureth the integritie of our creation the miserie of our fall and Gods mercie restoring vs In our innocencie we had no disposition to sin our originall righteousnesse was a sweete applying of everie power in vs to another and all of them to God But now beeing voyde of that originall iustice and full of iniquitie wee are like vnreasonable creatures Man is in honour and vnderstandeth not hee is like a beast that perisheth As the greater Beastes devour the smaller and ravening fowles prey vpon the weaker and greater fishes eat vp the lesser So everie man as hee hath a gift aboue his Neighbours vseth it to their hurt The wise man turneth his wisedome to intrappe the simple the mightie man his power to oppresse the weaker and the rich man maketh his riches as feete and hands to fulfill his evill purpose against the poore So though it would seeme an easie thing for a King to rule a multitude of reasonable men brought vp in civilitie and Religion yet it is a matter of great difficultie Therefore one said right That Kings ought to bee Pastours and that because they rule men who are led by brutâ—sh affections This is a Glasse for mans infirmitie That hee is the most disobedient creature the will of God is an eternall Law the cause and rule of all equitie and reason thereby hee disposeth his owne actions and giveth the extract of it respectiuely to creatures and all of them except man obey that Law according to their power This power is specified in their essentiall formes and these formes are the immediate cause of their working and Character of their worke Mans disobedience is the greater because he hath the most excellent forme is best obliged and best furnished he hath a reasonable Soule and the greatest extract of Gods eternall Law both wriâ—en in his heart and revealed to him in Scripture Hee alone hath a Conscience to charge him with obedience in the Name of God As a Center hee is compassed with obedient creatures If he looke aboue hee seeth the Angels keepe their celestiall Law in loving adoring and imitating God if beneath hee seeth all creatures keepe their Law the fruite of their obedience is his comfort and if they altered their course but a short space hee would perish And yet notwithstanding of the excellencie of his forme the riches of his furniture and his compassing with a cloud of so many obedient witnesses hee remaineth still vntractabâ—e Secondly herein is Gods great mercie to man that hee leaveth him not in this disorder Hee knoweth that hee would be as a beast pushing and goaring other therefore he hath set vp Magistracie as a soveraigne remeede of that furie and given it power to secure the weake from the injuries of the mightie wisedome to saue the simple from the snares of the craftie That if the great sort will abuse their power in tyrannizing over the weake they may finde in Kings a power to controll them The greatnesse of Kings aboue their Subjects is both a staffe to the weaker to leane to and a bridle to restraine the outrages of the mightie as the Prophet expresseth Defend the poore and fatherlesse doe Iustice to the afflicted and needie deliver the poore and needie ridde them out of the hand of the wicked This vindicating power of Princes is as great a blessing to the oppressours whom it restraineth as to the poore who are rescued Thirdly this is the happinesse of Kings that rule over Gods people that their lotte is fallen pleasantly in Gods inheritance They who reigne over Barbarians are Kings over beastes rather than men and they who rule over civill Countries where true Religion is not are Kings but of men but they whose Kingdome is a particular Church to God are Kings over Kings or Christians more than men and their common Subjects by grace haue more true worth than such Kings as are over Barbarians because wee are a royall Priest-hood The one reignâ—th in a Paradise the other as in a barren Wildernesse This excellencie hath also an easinesse with it to overcome mans natiue vnrulinesse for Gods Scepter bringeth people to obedience as this Prophet acknowledgeth It is God that subdueth my people vnder mee When mans rudenesse is broken with a true Religion it is most plyable to authoritie as to the ordinance of God hee both commands and alloweth that obedience and disposeth people thereto willinglie Numa by Religion plyed his rude Romans more to the offices of Warre and peace than Romulus austere governement If a false Religion did this in Pagans what shall the true Religion and the grace that accompanieth it worke in Christians It is farre more easie to rule good people than badde because there is none so rebellious to Authoritie as those who rebell against their own reason a good man is more obsequious to Princes than a Russian The godly doe feare Princes more than they are to bee feared of Princes but no bands can keepe the wicked in order True Religion binds vs to God and the grace of it is our greatest perfection in this life and that partaking of the divine Nature maketh vs the more respectuous to Gods ordinance Where that is not Lawes Rewards and Punishments are but weake motiues but where it is they neede not a Law The
of horses on their head or wombe pressing out their Braines and Bowels are the vsuall comforte that fallen men can sinde Their death is violent in rage at their enemies and without comfort in soule or bodie from their friends A Romane Souldier spoyling his slaine enemie found that hee was his Brother and killed himselfe for griefe And what is all warre-fare but a killing of our Brethren Warres then are the last of all remeeds A wise Physitian goeth not at the first to cutting and burning but after all other cures haue failed So a wise Prince goeth not to warre till all peaceable treatings faile It is not vndertaken for it selfe but for peace and some in a tolerable peace haue made warre for a better peace As a man evill cured of a broken legge will breake it againe to haue it better cured This is the taske of a good King in peace to bee furnished for warre and in warre to aime at peace and if he must haue warres abroad to keepe loue and peace at home with his Subiects and amongst themselues True Religion in puritie peace the greatest care of Kings Subjects OF all that is spoken a generall duetie riseth both for Princes and people that if they would haue all these former blessings they striue carnestlie to maintaine a true Religion So Theodosius on his death-bed exhorted his Sonnes aboue all things to maintaine the true Faith And Iustine told the like to Tiberius his Successor It directeth Kings to bee Kings according to Gods heart and people to obey as the Lords people It tempereth authoritie in Princes and sweetneth Subiection to people The great power of Princes that might turne in tyrannie is made profitable for people the naturall antipathy that is in some people is mitigate and so Princes rule meekelie and people obey willinglie Thereby Kings are taught the forme of Governement from God who disposeth all things sweetely and powerfully and people submitteth themselues to his ordinance as to the will of their Father Kings see great meekenesse ioyned with great power in Christ who beeing the Lord of all made himselfe a servant to all and people see in him a willing subiection to Ioseph and Marie in the course of his education And both of them respect other not onelie as men but as Christians the Brethren of Christ and partakers of that same grace and glorie in Heaven Out will by nature is captivate to sinne and the fountaine of disobedience but beeing made free by grace it sweetelie inclineth that way that God directeth it God dwelleth in Kingdomes where true Religion is harboured by grace giveth an higher qualification to men as it maketh them true Christians in their Persons so their actions and offices are good service to God when they are done at his command and respect to his glorie Impyres haue their beginning growth hight and fall But they fall not as they rise They rise by small degrees but fall at once as by a precipice Belthazar in one night lost his life and his Kingdome and the Persian Monarchie fell to Alexander in one day But there is nothing more forcible to make a Kingdome immortall than Religion truelie practised thereby God dwelleth in a Land as their glorie and their Shield Kingdomes without true Religion are not so the old Monarchies of Assyria Greece c. and Republickes as Rome Sparta c are but bad paternes of Governement they went no further than Nature because they had none other guide And neither knew God in Christ nor sanctification by grace They had indeede a right to secure them from the chalenge of man but in the vse of it were almost as farre behind Christian Kingdomes as flock of Beastes are behind Pagan societies The Heathâ—n saw this farre that Religion is most necessar for Estate And some of them gloried that the Romanes came to their Monarchie not so much by power and craft as by their Religion But what they spake of their superstition we apply it to the truth for it is Religion and the feare of God that keepeth the Societies of men in order without which the life of man would bee filled with foolishnesse wickednesse and cruelâ—ie As true Religion bindeth Princes people together so doth it Kingdome with Kingdome The pride of Conquerours falleth not in a godly Prince all the foure Monarchies were founded by Pagans wheÌ„ the Roman Emperors turned Christian they left their conquering humour though they had power to conquer more Christ the Prince of Peace maketh such Kings as hee ruleth peaceable his Gospel is a Law of peace and his grace maketh men as Lambes to do as they would be done to â—hogh the beasts in the Ark keeped their naturall fiercenes vet God suspended it during their byding there and the Lyon the Lambe liued peaceablie together Nature and superstition bidde men vse their sword to conquer and destroy but the grace of Christ maketh them turne their Swords in Syths and their Speares in Mattockes Pagans and Mahumetans warre against other and both of them against Christians and amongst Christians the conquering humour is not in Protestant Princes but in Papists because their superstition mortifies not their corruption but giveth it full libertie Since the Catholike Kings became Iesuited as well in policie as in Religion they are the oppressours of Europe but when they turne to the truth they will lay downe that invading and encroaching humour and content them to rule their owne Subjects in peace But since poperie directeth them to oppresse other and for that end hath set vp the negociating and statizing order of the Iesuits it is not the Religion of the Lambe but the crueltiâ— of the Dragon France Austria Spaine haue their owne iealousies and encroachings on other and will keepe them so long as they are Popish But when they become reformed in the true Religion they will accord among themselues So true Religion is a bond of peace and maketh Kingdomes in the world like houses in a Citie who delight in a neighbourlie concord By all meanes therefore Princes and people would maintaine the true Religion and that without any mixture or libertie to professe a false Religion There is but one God and one true Religion expressed in Scripture and all false Religions and their mixtures with the Truth offend him Hee forbad Israel to till the ground with diverse sorts of Beasts or to sow it with diverse seedes or to make garments of linnen and wollen together and that not so much for these things in themselues as to tell that hee abhorred all mixture in Religion Therefore Constantine spake like himselfe I haue thought that most of all to bee proponed by mee that in the multitude of the holy Catholicke Church one Faith and sincere Charitie should bee keeped Politicks call this mixture an Accommodation or Toleration the Cassandrians call it a mitigation or condescending and
wicked idolaters and of Iudah onlie two were exceeding good Ezekiah and Iosiah sixe were praised in part and reprooved in part as Asa Iosaphat Ioaz Amasah Vzzah and Iotham And all the rest were idolaters as the Kings of Israel The praise of good Kings is that they know the Truth and serued God accordinglie They were zealous for his glorie destroying idolatrie and holding it out of their Kingdomes they maintained the worship of God according to his Truth and gaue neither toleration nor libertie of false Religions to their Subiects but astricted them by Lawes to worship him aright went before them in a royall example They sought not themselues but Gods glorie and he recompenced them againe by his blessing on their persons and government and making their Names to flowrish in benediction But the idolatrous Kings were contrare they forsooke the true God themselues and permitted a miscellanie Religion to their people Therefore his curse was on them and their government Hee wrote their Names in the dust and made them vyle to the posteritie as may be seene in Histories Heere is a looking Glasse for Christian Princes Popish Kings though they bee in the Church yet they are like the Kings of Israel in idolatrie as Ieroboam with the Calues at Bethel But Kings in reformed Churches are like the Kings of Iudah who haue God among them in the Arke of his testimonie and true Religion and it is their safetie to follow David Ezekiah and Iosiah in the maintenance and practise of true Religion This is a better exemplar than the Cardinals When for a fashion he hath set downe the example of some good Iewish and Christian Princes hee subioynes the Legend of some canonized Kings who got that honour when Ignorance and Idolatrie prevailed in the Church That looking to that Glasse of the Popes forging hee may steale the hearts of Princes from God to superstition I would aske if Ioseph Moses David c. before Christ and Theodosius Tiberius the younger c. were not as holy as Vencesâ—aus Leopoldus and other canonized Kings If they were wherefore are these canonized and not the other A good King setteth God before him as his end and true happinesse in his fauour hee counteth his earthlie Kingdome neither his eâ—d nor a way to the right end but seeketh the Kingdome of Heauen aboue the other and that by the way of godlinesse and righteousnesse It is a well grounded Throne that standeth on these two pillers Godlinesse maketh men eternall it is his Image that never dyeth and maketh their persons and workes acceptable to him without it as no man can see him so with it vndoubtedlie they shall enjoy him for euer No Iewell nor Dyamount shineth brighter in the Crownes of Kings than true godlinesse Righteousnesse is another Pillar the proper worke of the Throne and Gods worke in Kings who sit in it for the heart of the King is in the Lords hand and hee sweyeth it whither hee will It is a just thing with GOD to maintaine the Throne his owne ordinance when righteousnesse his will and work doe both liue in it and issue from it And what are good Kings on Thrones but God in them iudging the World God standeth in the Congregation of the mightie and hee iudgeth among Gods Hee delighteth to rest where hee reigneth and ruleth with delight A righteous King sitting on his Throne is a more pleasant sight than Solomons that more for his invisible Attendants than for his visible Before him standeth Affabilitie as a Porter to giue accesse to the plaints of the afflicted Injuries choppe the hearts of the oppressed and they runne to Princes for helpe And they are set vp in their greatnesse not to neglect the oppressed but to heare their complaints It was a fault in the Kings of Persia not to admitte any to their presence but such as were called vpon it made oppressours bolde and the oppression of the poore incurable But it was commended in another King who gaue justice to an oppressed woman who told him freelie That if hee had not leasure to iudge he should not reigne And Traian was honoured with a Statue because beeing on horse and going to battell hee stayed till hee did Iustice to an oppressed Widow When affabilitie as a Porter hath made way to the oppressed then loue of the people in the Kings heart as a Master of requeasts taketh the complaint in hand and calling Wisedome and Prudence to counsell they consult to doe right according to the cause Before his Throne stand Courage Clemencie Courage to proceede according to Iustice and Clemencie to temper some times the strictnesse of Iustice Clemencie remoueth Severitie least it turne to Crueltie and Courage remoueth too great Indulgence least it breed in People a libertie to sinne and contempt of Princes Clemencie can pardon small faultes but great sinnes and effronts of Authoritie would bee punished else it is not Clemencie but Crueltie On either side of the Throne two Sergents stand Power and Diligence Power to execute the sentence pronounced which careth as little the difficulties that may follow execution as Iustice did the respect of persons And Diligence doth all with such convenient speed as the nature of the matter and the honour of the Prince requireth At the backe of this Throne leaneth Peace and Prosperitie Peace among the whole Bodie while everie one getteth his right and is secured in it And Prosperitie as Gods blessing following that his own worke of a wife and righteous government As a good King seeketh Gods favour aboue all so nixt therevnto the loue of his people The heart is the Man and among all affections loue caries the heart and captiues man Hatred and Feare are troubling passions and separate the heart from their object but loue applies it selfe ioy fullie and draweth the whole Man to that it loueth The best conquest of their loue is by goodnesse Loues proper obiect and there is no heart so hard as to hold it selfe from these in whom true goodnesse shineth Wee may compell men to feare but cannot moue them to loue vs but by sweete motiues the bond that commeth by compulsion is vnpleasant to the parties it is soone broken and when it leaveth off is turned in hatred but the band of loue is both pleasant and firme Fatherlie loue in a King to his people and loue in them to him againe is a sweete relation and maketh their mutuall dueties both easie and pleasant Moses preferred the people to himselfe Spare them O Lord but raze my name out of the Booke of life And David offered himselfe to bee punished for the people I haue sinned but these sheepe what haue they done Next to the loue they send vp to GOD this descending loue to their people maketh them carefull of their peoples good When hee loueth his people he hath conqueshed their heart absolutelie
of causes in his minde with equitie and puritie in his affections and yet wanting authoritie his sentence hath no weight nor his worke any efficacie But God hath joyned all these three in this Kinglie gift as their place is aboue privacie so are their eyes to see and their heartes aboue these base and perverting Passions and they are cled with supreme authoritie to giue life and power to their words They haue both a Mouth to pronounce and an Hand to doe for where the word of the King is there is power Iethros counsell to Moses hath all these Chuse said he men of courage and that because their administration will encounter many rubs of miscontent humours which they cannot through without Courage Next men that feare God because that is a Bridle to keepe them from ill and a Cordiall for faintnesse Thirdlie men that loue the Truth that is haue Veritie in their minde Veraoitie in their word and Sinceritie in their actions that Heart Tongue and Hand goe all one way And lastlie men that are not greedie because it is impossible for an avaricious man either to bee iust in private Bargans or righteous in Iudgement God hath stablished that Soveraigne power amongst men for three speciall reasons The first is the vniust and selfish disposition of man Wee are all in societies ought to seeke the good of the common and of our Neighbours but selfe-loue turneth euery man into himselfe It killeth in vs the loue of the common and of our Neighbour and suckes in our owne particular good with the hurt of them both God hath written this law in our hearts and in his word Doe to other as thou would be done to and hath given vs a Conscience to checke vs for the breach of that law But the violence of selfe-loue caries vs away against both Law and Conscience Therefore there must be without vs an Iustice clad with a coactiue power to represse that corruption that Conscience cannot mend This correcting Iustice God hath primelie seated in Princes So there is a necessitie of a living Law armed with authoritie to vrge the Observation of the written Law This is Gods arrest on mans corruption For the power of Kings and the force of the Sword and the instruments of the Burrio the Armes of Souldiers all the Discipline of Rulers are not appointed for nought For when men feare these thinges both the wicked are dauntoned and the Godlie liue more peaceablie among the wicked Innocen cie is safe among the vnrighteous that while their desires are bridled by the feare of punishment their will may bee healed by calling vpon God The second Reason is from our Lotte God hath given everie man his Lotte and fenced everie part of it from the Iniurie of his Neighbour with commands Hee hath fenced our Honour with the fift Command Thou shalt honour thy Father and Mother Our life with the fixt Thou shalt not kill Our Chastitie with the sevent Thou shalt not commit adulterie And our Goods by the eight Thou shalt not steale c. These Commands are like Marches in a field divyded to a Commonalitie whereof everie one hath his portion designed vnto him But man who can never bee content with Gods appointment is given to passe these Marches and incroacheth vpon his Neighbour to hurt him in his goods name c. Therefore God hath set Princes as Wardens of these Marches to see that they bee keeped as his Providence hath fixed them and everie mans Lotte secured by the ministration of iustice which is nothing else but a perambulation vpon the Lottes and Marches of people What are Kingdomes without Iustice but great robberies And by the iust governement of Kings wee possesse and brooke peaceablie our possession This is Gods Guarde on everie mans Lotte The third Reason is for settling inumerable and endlesse questions for everie calling hath the owne gift for it's worke and righteousnesse is the gift and accomplishment of Kings and God hath given them power as an Usher of that righteousnesse to make way for it through the bodie of their Kingdomes Right and Equitie are a straight Line and beeing rightlie applyed make a cleare difference in mens causes betweene Contentment and miscontentment Peace and oppression c. But mans affaires furnish many questions to his contentious humour and the least circumstance maketh a new case and every case altereth the state of the Question It is impossible to write such Lawes as can either meete with all cases or decide all questions That same question the day may bee diverse the morne by the smallest change of place Person or Time For this cause God hath sette Kings as living Lawes in respect of the habite of Iustice in them and speaking Lawes to expresse that Iustice by word Edicts And doing Lawes to apply the generalitie of the Law to everie particular by execution It was said of olde That the Common-wealth could not bee governed without wrongs so natiue to man is iniquitie And therefore the best Remeed is Iustice without which said an other Proverbe Iupiter himselfe can not reigne Iudgement is justlie put in the hand of Princes because their place setteth them aboue outward things that may corrupt or passions within that may bee corrupted They are aboue honour riches c. And so neede not be ambitious of honour nor greedie of goods And within foure things especiallie pervert Iudgement feare of Hurt hope of Gaine hatred of Boes loue of Friends Where these rule the Ballance is deceitfull persons causes are confounded together They see the right of their Foe as a wrong and the wrong of their Friende as a right What ever Iudge puttethon the person of a â—riend or Fâ—e in Iudgement hee layes aside both the person and Conscience of a Iudge But righteousnesse seated in the heart of Princes purgeth them of these base affections within and secureth them from these temptations without There is no temper nor disposition of it selfe more capable of Equity or more able to pronounce execute Iudgement aâ—ight Of Princes care of Religion THis much for the necessitie of Iustice The extent of it is not to bee restrained to civill things alone as though Princes might not meddle with Religion but God hath given them an interesse therein For if the proper worke of Iustice giue everie one his due then surelie that must bee her first taske to see God get his due and so Religion commeth within her compasse as the first and maine taske The Kings of the Earth serue Christ when they make Lawes for Christ and heerein they serue God if in their Kingdomes they command good and forbid evill and that not onelie in things pertaining to humane Societie but also in divine Religion In matters of Religion three parties haue interesse First GOD hath absolute power as Hee is the onelie Author and Obiect
of religious worship so is He onlie Directour and Iudge of it Next Pastors are not Iudges but Indices or interpreters to point out that that God hath set downe in his Word Thirdlie Princes are neither Iudges nor â—ndices but Vindices or Promoters of true Religion They are neither the Rule nor exponers of it but Vrgers of men to doe according to the Rule proponed of God and exponed by faithfull Pastors Constantine the great made this distinction to Church-men God hath made you Bishops of the inward things of the Church but hee hath made mee Bishop of the outward things That is ye haue a calling to discerne betweene Truth and heresie in doctrine hurtfull or wholesome in worship or maners To preach the word minister the Sacraments and lead people in religious Worship to deale with the Inner Man and instruct the Conscience in the Truth But my place is to maintaine Religion in the Professors and their maintenance to deale with the outward Man and to see that my Subiects worship and obey God according to the Rule that hee hath given and yee point out of his Word All his businesse about the Councell of Nice was nothing but a Commentar of that distinction hee saw the Church poysoned with the Heresie of Arrius and rent with the Schisme that followed therevpon And not beeing able of himselfe to iudge and determine these questions hee conveened the most learned and godlie Church-men to whom that inquitie appertained and when they had determined the matter hee repressed the Heresie that they damned and maintained the Truth that they proponed So Theodosius the great curbed the Macedonians in the Councell of Constantinople Theodosius the younger the Nestorians by the Councell of Ephesus And Marcianus the Entychians by the Councell of Chalcedon And when the Nestorians raised vp their head againe Iustinian curbed both them and Pope Vigilius their Patrone both by a Councell and by his Edicts against their tria Capitula the summe and marrow of Nestorianisme Synods and Councels assembled in the Name of the Lord are as Counsels to Kings in matters of Religion and the Word of God is to rule both Princes and Synods So though David was a Prophet yet hee did nothing of himself in Gods house but with consent and advyse of Gad the Seer and of Nathan the Prophet for so was the Commandement of the Lord by his Prophets He had Gods command for the warrant of his Command And Iehoshaphat sent through the Cities of Iudah and they taught the People and had the Booke of the Law of the Lord with them This was their Directorie Concerning the extent of their power some Princes got wrong of others and some did wrong to themselues They got wrong most of the Pope who after hee affected Antichristian greatnesse closed vp Kings within civill affaires and counted them but profaine Laickes who had no intresse in matters Ecclesiasticke If they medled with Investitures of Benefices it was called Simonie and oppressing of the Ecclesiasticke libertie And the discharge of that duetie which God hath founded in their Thrones and Scepters was called the Henrician heresie and a fighting against God On the other part they bewitched Princes by the show of Canonizing This was a deepe policie by the hope of that baite to steale from Princes their authority as the best way to that Canonizing and to turne them Babes in this life vnder hope to bee Saintes after death It was too superstitious simplicitie for that hope to disgrace themselues and their places by surrendering their power to the Beast He knew that Princes were ambitious of honour and there was none greater than they had alreadie except it were to bee sancted Hee perswaded them that there was no way to that honour of sancting but by his Canonizing who had the Keyes of Heaven at his Girdle Therefore when Princes were tickled with that Ambition they cared not how baselie they prostitute themselues and their dignitie to him for that Imaginarie Advancement Or rather shall wee say that God in this politicke abusing of Princes was discovering a part of the Mysterie of iniquitie For about thâ—se times when Kings were made Sainctes the Popes were Monsters In the ninth and tenth Ages Ignorance reigned in the Church barbarous Crueltie in Popes everie one disgraced his Predecessour and abrogat his Ordinances then Princes abhorring that wickednesse were the more stirred vp to Pietie and so comparatiuelie they seemed to be Saincts in respect of these monstruous Popes It was the complaint of these times That it was easier to finde many Lay-men turne good than one religious man grow better And that it was a rare fowle on earth to find one ascend but a little aboue the degree that he hath taken in Religion The Chaire of Peter was some time broodie of Saincts but then it became so barren that it brought out none but Monsters and that justlie for the Popes loathed that Chaire and affected the Throne of Princes And holinesse beeing banished that Chaire found her place more in Princes than Popes This was Gods Iustice that since Popes would bee Kings that Kings should bee counted Saincts And yet both of them were but vsurpers for neither did God admit these Saincts in Heaven for intercessours whom the Popes thrust on him neither did hee allow the Popes kingdome which hee threw from Princes Againe some Princes wronged themselues concerning Religion that in Policie Superstition Neglect For Policie some of them harboured Religion in their Kingdomes but abused it politicklie to their owne ends They measured it by the persons of Preachers and seeing them in worldlie things the meanest of their estates did thinke as baselie of Religion it selfe so served themselues of it as the fairest colour to lustre their foulest purposes Iehu in shew was zelous for God but indeed all his zeale was to stablish the Crown of Israel in his own house So soone as hee obtained that end his zeale for God was quenched and he followed the idolatrie of Achab It was the Authoritie of Achabs house not their Idolatrie that made him zealous So Ieroboam followed the counsell of his owne heart in making two calues and sparing the peoples paines in going to Ierusalem But indeed he cared neither for Gods glorie nor the people but for stablishing his owne house Hee pulled the hearts of the People from God and from the house of David So Iulian when he thirsted for the Impyre he gaue vp his name among the Cleargie and frequented the Assemblies of Christians to mak him mor acceptable to people as Basile obiecteth vnto him So Mahomet made himselfe great by the colour of Religion though hee neither beleeved nor keeped these Precepts which he fained to bee of God and the Popes seeking a Monarchie haue vsed Religion for a cloake as Leo the tenth in his last words tolde
56. Pietie and Prudence the Remeâ—de of their Difficulties 59. 2. People the Subject of Government 62. Man is most obliged and most disobedient 64. Gods Church most easily governed 66. Kingâ— governing of themselues 67. Of their Courts 69. 3. The fruite of good Government Peace 73. Of the fruits of Peace 74. Of Warres 78. The Puritie and peace of true Religion their greatest task 81 It is the greatest blessing of Mankinde 82. No Mixture with a true Religion 84. Reconciliation with a false religion is impossible 85. Confusions of Holland 86. Domage of schisâ—â—es 89. Three sorts of Kings 1. Of Gods King 90. 2. Machiavells Tyrant 91. 3. Of the Popes Vassall 97. The pourtrate of â— perfect King 98. Tyrants both affright and are affrighted 102. Peoples hearts a Kings greatest conquest 102. Their loue his best Guard 103. An happie land 105. Scotlands happinesse 106. Great Brittaines Happinesse 107. Speach to the Nobilitie 108. To the colledge of Iustice. 108. To Edenburgh 108. Aprayer for the King 109. For the Queene 109. For the Prince 110. For the Subiects 110. True Thanksgiving is true oâ—â—dience 111. ERRATA Pag. Lin. â—ault Mend. â— in Marg. Peremptores Paâ—eicidâ—â— 44. â— doe more Doe no more 47. 2. the their â—â— â—1 is best is most 76. 21. more dele 86. 20. 〈◊〉 〈◊〉 A LOOKING GLASSE for Princes and people Deliuered first in a Sermon of thanksgiuing for the Birth of our hopefull PRINCE CHARLES c. In the great Church of EDINBVRGH c. The Preface REIOYCE in the LORD yee righteous saith the Prophet for praise is comelie for the vpright I presume so farre of your Christian affection Dearly beloued in the Lord that I need not exhort you to joy The cheerefulnesse of your Countenance testifies the great joy of your heart so that it shall onely be necessar to direct you in the vse and expressing of so just and great a ioy The Lord hath blessed vs in great mercie with the birth of a Prince on Saturnday last and refreshed vs yesternight with these good tydings That blessing hath manie blessings in it A Child a Male Child and a first borne Male Child that came to perfection A Sonne to a Father that hath no Brother the apparent Heire of all these three Kingdomes and I may say The first borre Heire that euer They had Some Histories wrongouslie affirme that some Kings were Monarchs of this whole Yle and that same errour did creepe in the Councels speaking of Primats But the first spake as they affected and the other followed that errour in simplicitie They borrowed that style of a Monarch of the whole Yle from Severus time and tooke the march of it from his wall Some haue beene borne Heires of seuerall Kingdomes in it but till now wee finde none borne Heires of them altogether and that to a King standing in the iust title and peaceable possession of them all These are Gods great mercies to vs and the greater if wee consider what our sinnes deserue They cry for judgement and our Conscience tells that wee deserue it more than other Nations that are scourged beyond Sea but behold when hee might showre downe deserued plagues Hee sendeth vs vndeserued Blessings Gods worship hath two odde solemnities of Fasting and Thankesgiuing but it is more pleasant to haue the occasion of solemne thankes for Blessing receiued than of mourning for plagues imminent or incumbent And better to heare now our Drummes in the streete and Canons in the Castle by their sound calling vs to these joyfull meetings than to heare them in the feates of Warre There is no Affection so pleasant to the heart as Ioy it was created in vs as a power to make vse of good When the heart hath desired and hoped for good it cannot but rejoyce at the obtaining of it and in all these actions about good it abydeth most gladly in it selfe Wee brought euill in the World by sinne and so a necessitie of sorrow In griefe the heart is closed within it selfe and hath a selfe-consumption for its owne folie No temporall good entreth into our heart but the joy for it filleth it and then it delyts to dwell in that Ioy as the owne Element and dilateth it selfe to vtter that joy conceiued As the Eare is opened wyde to heare good and the Eye to see it so the Heart to enjoy it and the Mouth to expresse that Ioy. And what better expressing than to powre out our heartes on GOD by thankesgiuing That as Hee is the Author of our joy so it may returne to Him againe A well expressed Ioy maketh a sweete Sacrifice to GOD and bringeth downe a new blessing but excesse of joy eâ—anishing in fleshlie insolencies and not reflecting on GOD prouokes him whom we should please Such was the rejoycing of Pagans in their solemnities but Gods Word directeth vs better Wee ought therefore to praise Him for the Blessing receiued and pray for a blessing to that Blessing that his Mercie there in may euery way appeare And because of our selues wee cannot doe this as wee ought let vs call on the Author of the Blessing and craue such direction from his Word that in this solemne and publicke Ioy wee may approue our selues to Him The Text. Psal. 72. 1. Giue the King thy judgements O GOD and thy righteousnesse vnto the Kings Sonne 2. Hee shall judge thy people with righteousnesse and thy poore with judgement 3. The Mountaines shall bring peace to the people and the little hills by righteousnesse The first part K. DAVID a Suter LOOKE not Beloued in the Lord for a ful explication of euery part of this Text with their doctrines and vses as wee doe in Sermons but onely for such points as this occasion craueth In summe it containeth a prayer of King Dauid for his Sonne Solomon and offereth three things to our consideration The Suter who prayeth is King Dauid Next for whom hee prayeth it is for Solomon And thirdlie the thinges that hee suteth which are three First the Gift of Kinglie wisedome verse 1. 2. The vse of that Gift in righteous Iudgement verse 2. And thirdlie the fruite of that Gift so vsed Peace and Tranquillitie verse 3. For the first the Suter is King Dauid a Father for his Childe a King for his succeeding Sonne and a Prophet for one that GOD was to blesse Nature might moue him as a Father to seeke the good of his Sonne and Civilitie as a King a greater Father of a Kingdome to seeke the good of his Successour But as a Prophet hee is moued diuinly to sute that which GOD had showne him hee was purposed to doe In the first two respects hee had an ordinary grace as a Father and a King to seeke this Blessing In the thrid hee had an extraordinarie gift to augment the former two beeing priuie to Gods mind in this particular Therefore it is not onelie a Prayer but a Blessing The one suting
the ill of that censure that it made worthie men hold backe from publicke medling and opened a doore to vnworthie ambitious men to misguide all And the Romans who like a feverous man changed all sorts of governement to finde out the best as Kings Consuls Tribuns c. were forced in great danger to chuse a Dictator and in end turned to a Monarchie which is nothing but a perpetuall Dictatorship And when Augustus fained politicklie to lay downe the Empyre the Senat requeasted him to keepe it still they had beene burnt so oft with the violence of a tribunitious governement that they chused rather to hazard on the faults of one Monarch than the furies of a multitude Everie forme of governement hath the owne Commodities but Monarchie hath moe and all these disputes that conclude for a Monarchie doe vnderstand such a Monarch as is furnished with these three most essentiall gifts Perspicacitie in iudgement Honestie in designes and constant stabilitie There is but one head and one heart in the Body one Sunne for the day and one Moone for the night And Birds Beastes and Bees haue but one Leader of their companie And God set vp but one Moses one Ioshua and one Iudge in Israel at once Hee reproved Israel for seeking a King not because of the vnlawfulnesse of a Monarchie but for loathing the governement of Iudges which hee had established and that ruled more moderately than the Kings of the Nations The errors to be refuted are these which haue fallen either in Princes or people Some Princes looking onely to their greatnesse aboue their Subiects haue forgotten that they were men sought to be counted called Gods They doated so on their prerogatiues as to be ashamed of Humanitie and puft vp with Victories aboue men would not bee men any longer but set forward their Conquest to Heaven So Alexander in his floorishing state and Domitian and Caligula in the midst of their pleasures and Caius was so confident of a Divinitie that hee pittied the Iewes who would not count him as a god That same pitie if wee trust the Stoickes who banish that passion from their wise men might tell him that hee was but a fraile man But they were as senselesse of the inward convictions of their errour as they were ignorant of the Truth There fell never such a frensie in man as to bee tickled with a desire to bee a god or a conceate that hee is so Sound Humanitie knowes that Divinitie is a thing transcendent and they who are sicke of that disease are voyde of sound iudgement and haue put off Humanitie it selfe it was Sathans baite to Adam in the beginning but he proponed it afterward in a grosser sort to such as was sicke of Ambition And it fell not in good Princes but in the worst for Domitian Caligula and such Monsters were greedy of that honour but Augustus Titus and Traian were not so They were conscious to themselves of great wickednesse and knew that the world abhorred them yet they would cover all with that faire colour as to bee better than all men while they were the pests of their time But a good King needeth not seeke to bee counted a god for hee is better than any of the gods of the Heathen But all that affectation of a Godhead was grosse Atheisme for if they had thought that there were any Gods they would not haue vsurped vpon their place or office And it proved that these injured gods were not at all for if they had beene they would not haue suffered themselves to bee oppressed by a multitude of Monsters who did not so much vexe them by that encroaching as destroy their account by profanesse That multiplication of gods destroyed their feare and respect among men I know not whither it was a greater trick in Sathan or madnesse in them to seeke a place among the gods But it testified in them both a mocking of the gods whom they counted no better than Companions to such Monsters for they were as farre dishonoured as these men were honoured imaginarilie but indeede all was alike heere Though wee follow that distinction of Lares and Larvae good and evill Spirits or their Manes whose good or ill was vncertaine yet it is sure that the best of their gods were but men and the most part either cruell oppressours or filthie Atheists Bacchus was a drunkard Hercules a Palliard Iupiter a Parricide Venus a Whore and in a word the gods of the Gentiles were but the names of Vices But indeede Sathan had an higher intention to dishonour the true GOD and exalt wickednesse while hee purchased a commendation to Vices which are too alluring of themselves by the colour of Religion and a Divinitie GOD punished that frensie in Herod for suffering the people cry The voyce of God and not of man hee refuted their flatterie and punished his pride by making wormes at once to breede of him and feede on him He is a miserable god who is turned in the matter and foode of wormes and in one instant is both their Mother and Nurce God tooke that summar course with him because hee vsurped vpon the true God wheras Pagans vsurped vpon the false gods onely who were as wicked as themselves We would count that madnesse fabulous if the Popes brought it not on the Stage againe and none but they in the Christian world for Pagan Princes finde no Successours of their pride in the Throne of Kings but onely in Peters Chaire And what wonder since they professe a power by Consecration to make stones and stockes to bee adored with a relatiue and terminatiue worship and giue power to Priestes by mumbling of fiue words to creat their Creator Why may not the Author of so many gods call himselfe a God and craue adoration The concoat of their transcendent power hath transported them from their wits for vnder other names and colours they follow the pride of Alexander and Domitian to bee counted gods and of Dioclâ—tian to bee adored as a god while hee lived And that more damnablie than they because these Princes were ignorant of the true GOD and the Divinitie they affected was worse than Humanitie But Popes prosessing the true God and vsurping his Name and Titles are more sacrilegious than they They will not byde so low as to bee Men and cannot bee gods therefore they must bee some third thing and what that is may bee knowne by their Luciferian pryde The errors about principalitiie in people are two especiallie The first of Anabaptists who think that Magistracy cannot stand with Christian Religion as though Christ who cam to persite man by grace destroyed good order amoÌ„g men His Redemption looseth vs from sin but not from the ordinance of GOD hee came to destroy the workes of Sathan but not the workes of God And Christian Religion in the Magistrate is so farre from taking away his power that it
Providence rule the matter Or they who haue voycetherein were so iust as to giue it where they see God hath given worth surelie it were a good way to enter to a Kingdome But since all men are corrupt and the most vn worthie are most ambitious they supplie that want of worth by the purchase of voyces They also who haue suffrage are vsuallic caried more with Hope and Feare than with Conscience therefore it commeth to passe that Election makes oft-times Butcheries in Kingdomes and what difference is there betweene foreraine invasion by Cōquest factions within by Election but that the one is from without and the other at home Election is both the occasion and matter of tumults And it is as hard to finde manie Electors agree in one as it is to finde their agreement in good But Succession is ruled of God who provydeth himselfe of Princes in the wombe and thereafter blesseth them with a more princelie Education than if they were elected It is not so much free election that caries the matter as the force of a prevailing Faction Even as in the factious choosing of Popes hee is not inrolled as an lawfull Pope who was Canonicallie elected but hee who had the strongest faction And his Competitor though both more worthie and chosen Canonicallie if hee could not make his cause good by force is called the Anti-Pope They giue vs the reason heereof that though they came by tyrannie yet it was better to tolerate them than to rent the Church with a Schisme This also brought on the ruine of the Impyre for Augustus invented a Praetorian band of 1200 olde Souldiours in shew to strengthen the Impyre but indeede it ruined it and that by the occasion of Election making themselues master of Armies Senate Emperour For after that Iulius race ended they took too much on them and afterward caried the matter absolutelie and set vp and cast downe Emperours at their pleasure In so much that they cared not to change Emperours everie day that they might finde daylie Donatiues and Rewards So the way to come to the Impyre was neither mens worthinesse nor the Election of the Senate but the violence of the Pretorian band who beeing altogether saleable preferred them who gaue largest money In like manner doe the Ianisars the Turkes Pretorian band and so will the Iesuits the Popes Iamsars doe when they haue hanked vp the affaires of Poperie in their hands But Succession is better than either Conquest or Election It wants the tumults of Election and the violence of Conquest and is most acceptable to people beginning with birth and confirmed by education It burieth the seeds of changes but Election keepes them greene and fresh as a tusked wall in building makes more way for building It relieveth Kings of many cares how to come to a Kingdome and how to gaine the loue of their people Their birth prevents these cares and at once possesseth them both in their Kingdome and their peoples heart It is also most pleasant to people because it secures them from feare of changes that come of Conquest or Election and settleth their Affections sweetely on their natiue Prince They delight rather to bee vnder a knowne Lord than a stranger The Sons of their Kings are brought vp amongst their they know their dispossion and manners and how to deale with them in their afaires They neede neither an Interpreter for language a great band of humane Societie nor a Mediator to the loue of a natiue Prince They count them their Fosters and Consorts in a manner and from the verie wombe their hearts imbrace them as their desired Heads What is the great Ioy at the birth of Princes such as blessed bee God I see in you all this day bot the hand of God wedding the hearts of people to their new borne Princes and the earnest ingaging of a constant loue to them heereafter That bond is natiue and strong that beginneth at the Birth yea and sooner in the great desire that people haue of natiue Princes before their Birth and God who beginneth so soone confirmes it by time to the mutuall comfort of Prince and people Moreover both Election and Conquest yeeld to Succession as the best way to come to a Kingdome For Conquerors beeing settled doe labour to stablish it to their Posteritie by Succession And many Kingdomes sometimes Electiue are turned to Succession and it is likelie that the remanent will doe so be times And so both Conquest and Election by an open consent doe acknowledge Succession to bee the best way in that they affect to be changed in it Some good men otherwise haue spoken harshlie of womens Governement as an inconvenient of Succession But that was more from some particular than the matter it selfe They distinguished not betwixt the faults of some persons the equitie of Gods ordinance They wrested the These to their owne Hypothese and in a preiudicate manner determined the cause by some badde accidents of their time as though the matter were so in itselfe and had ever been so as they saw it practised in some This was to giue Lawes to God and not to expone his Providence as it runs in the owne libertie and latitude but to force vpon it such a construction as pleased them But others speak more moderatly that there was nothing more vniust than the Law of the Romans that discharged men to mak their Daughters their Heires And God giues this Law in the case of Zelophehads Daughters that they succeede in their fathers portion of Canaan as they were Sonnes If a man die and haue no Sonnes then hee shall cause his inheritance to passe to his Daughter This Yland in our time hath seene two great instances in the right of Succession The first in the Reigne of Queene Elizabeth of happie memorie in whom God refuted reallie that Objection that is taken from womens governement Hee blessed her fourtie fiue yeares Reigne with such prosperitie both spirituall and worldly as few Kings could equall Of former times onely Zenobia seemes to striue with her but shee is nothing like for what shee did was by borrowed forces and after shee had proven valorous for a time was taken captiue to Rome led in triumph and died private But Elizabeth did all vnder God with her owne Forces shee lent Armies to others as this Land France and the Low-Countries can testifie and after a long prosperous Reigne dyed in her owne Palace in a true Religion in peace with God loue of her Subiects commendation of her enemies and admiration of the world The other was in the succeeding of K. Iames of happy memorie In his Youth Papists fedde themselues with a conceit of the possibilitie of his turning and that without any occasion of that fansie offred by him But when hee expressed his loue to the Truth by his Letters to Q Elizabeth and by the
in God to repent their sinne and sinde remission in Christ that is the way to Gods Peace Being iustified by Faith we haue peace with God No faith iustifieth but the true Faith no Religion informeth men in the true Faith but the true Religion As it leadeth vs in a sure way to peace in Christ so it leadeth vs to keepe that peace in sincere obedience In which respect when God getteth his due hee blesseth vs with his Kingdome within vs. For the Kingdome of God is righteousnesse peace and ioy in the holy Ghost This is the peace that no Kingdome can haue but such as haue a true Religion they may haue a civill and politicke peace amongst themselues but none of this peace with God The second is a civill peace with man when every one keepeth his place and doeth his duetie as hee standeth bound the body is then in good plight when everie member is whole and exerciseth the functions in order So in a Kingdome when everie one in his calling doeth his duetie with a loving respect to other there is peace or if any bee not peaceablie disposed their broyling humour is hemmed in by Iustice that they trouble not the peace of their Neighbour This is a civill peace the health of the civill body and a comely beautie in it when everie one brooketh another in loue and worketh to others hands And thogh there were innumerable men in callings places offices c. Yet they seeme all to be but one man with one minde seeking the good of other and of the common bodie As in Musicall instruments sounds are diverse and contrair high low c. and yet make a sweete harmonie so in a Kingdome are diverse estats rich and poore c. Yet they haue an harmonie and concord and that concord is peace That rule is generall for all things Let no man seeke his owne but everie one anothers good The third is a particular peace of our Lotte when every mā brooketh his lot peaceably without oppressiō either violent or coloured by Law This is as the life of our lot whē our right and possession haue a peaceable vse following and every man may eate vnder his owne vine and vnder his owne figge-tree It is the verie lotte of our lotte and a pleasant sawce to sweeten our vse a sort of fruition of our Lot the fruite of that fruition a way to Contentment and the verie prosperitie of prosperitie The fourt may bee called a Kinglie peace when people are in loue and peace with their King They are his bodie and hee their Head vnder whose shaddow they haue these peaces The vse and enjoying of them will reflect vpon him as a procurer and maintainer None can finde comfort of a true Religion in libertie and peace but hee must loue and pray for him vnder whose governement hee hath that great blessing None can looke on that publicke peace the health and beautie of the civill bodie but he must loue and honour that Head from whom the influence of the publick peace floweth And none can enioy the private peace of his Lot lying downe rising in peace but he will loue the preserver of it Yea that peace that floweth from supreme Iustice is a natiue and kinde Daughter and so iust as to make vs honour him who ministreth Iustice for the procuring of peace All these are strong bands to ty the hearts of good people to such Princes by whose governement God blesseth them with so inestimable blessings This order is in the Angels Song Glorie to God in heaven peace on earth and towards men goodwill When man giveth God his glorie worshipping him in Spirit and truth then God giveth Peace to man beeing reconciled to him in Christ and the ground of both is Gods good will towards man whereby hee elected him in Iesus Christ that good will sendeth downe true Religion to man to direct him in the obedience of Gods revealed will These are the fruites of Iustice in their severall branches The first is Gods peace in our minde The second is mans peace in the civill body The third is Peace of our Lotte And the fourt is a peace with the Head of the common bodie The first appeaseth the terrours of our Conscience The second stayeth sactions and divisions amongst Subjects The third privat oppression And the fourth Rebellion against Princes And all of them are our ends in their severall kinds when God dwelleth in vs and maketh vs enioy him in his peace then hee maketh vs brooke one another and our selues in him Where Iustice is not these fruites of peace cannot bee found Where God getteth not his due honour in a true Religion there can bee no peace with him but hee sendeth warre or other calamities to trouble their peace and revenge the quarrell of his Covenant As long as Israel worshipped him a right matters went well with them but when they fell to idolatry he raised vp bordering nations to punish them In like manner hee can punish iniustice among people Lawfull Governement ministreth Iustice and Iustice bringeth peace so want of Iustice bringeth confusion and confusion breedeth discord Heerevpon also commeth the losse of particular Peace when by tumults no man can securely possesse his goods his blood or life Where violence rageth there reason is not heard and the Lawes are silent more where Armes doe speake Iustice well administrate is a great preservation to a Land It purgeth it from sin committed by punishing the sinner keepeth many from sin that they would otherwise commit and so holdeth off Gods anger and procurreth his blessing But neglect of Iustice is crueltie and not clemencie or rather a cruell mercie it fostereth sinne and hasteneth Gods wrath when grievous sins are committed they defyle the Land and the Land defyled can not be expiate but by the punishment of the malefactor What shall God doe but powre out his plagues and mak the Land spew out her Inhabitants where sinners will not repent and the Magistrate will not punish These two then Iustice and peace goe in others hands in a well governed Kingdome Iustice without Peace is a fruitelesse severitie and peace without Iustice is a conspiracie against God Iustice is Gods arrestment layed vpon mans corruption and peace is the quietnesse that followeth that arrest Both the necessitie and difficultie to keepe peace are as great as to purchase it for peace bringeth wealth and wealth because of our wickednesse bringeth insolencie and insolencie bringeth violence so that the daughter Peace would devoure iustice her mother except Iustice did her second service to keepe men from violence Her first service is to giue every man his due and her second is to secure him in it Peace of her selfe is a thankfull daughter to her Mother Iustice but our corruption that abuseth all can abuse her also and Ieshurun waxing fatte will kicke against his
wisedome not to the equitie or iniquitie of the meanes but to their possibilitie to bring his evill purpose to passe And commends to him joyntlie the crueltie of the Lyon and craft of the Foxe Both good and bad may possiblie bee alike in desiring dignitie but they are not alike in the acquiring of it The first goeth Gods way in righteousnesse and vertue The other taketh him to by-wayes with craft and crueltie Secondlie for disposition Hee forbiddeth his Prince to bee religions indeede but to seeme so the shew of it is enough to do his turn with man whom he alone respecteth and that onelie to deceiue him Hee knoweth that men are caried with outward shewes and though they who are neere to him know his piety to be fained yet they dar not resist the common opinion of people who count him to bee godlie indeede He counteth the Conscience and feare of God the care to please him and to bee approved in the last reckoning and such other practicke pointes of Religion to bee as many cut-throates of his politicke designes If these thoughts fall in his heart they but drowne him in perplexities and suffer him neither freelie to intend his wickednesse nor cheerefullie to follow it out Therefore hee holdeth them all at the doore of his heart as odious stranglers of his spirit and setteth vp Atheisme or deepe Hypocrisie in their place Hee leaveth Religion to such as hee counteth base spirits who delight as hee thinkes profainelie to terrifie themselues needlesselie with the conscience and reverence of a God-head Thirdlie for his Governement hee ady viceth him to haue sufficient wit of himselfe at least to thinke that hee hath it and so turneth him in a Pope with infallibilitie of iudgement To bee jealous of all and keepâ— close his intentions that the imparting of them to other were they never so godly wise or trustie may discover and frustrate his purposes If hee could bee another himselfe in another Person hee would suspect and decceiue that other himselfe and hee would rent his inner Coate if it were privie to his plots Fourthlie for account of his Subiects hee directs him not to count them Gods people but his owne and that not as free-men but as slaues Hee is a slaue to his owne humour and thinketh them for none other end but to serue him in serving it Hee taketh neither the relation or affection of a Father but his actions are full of tyranny Lastlie for his end hee adviseth to keepe his people in continuall discord and to expone their concord a conspiracie against him There is nothing so terrible to him as good correspondence in the mutuall intelligence of their affaires If the feare of God and loue of equitie keepe them in peace hee will cast in the apple of strife and put them in factions Hee seeketh more their goods and service than their hearts and like Nero careth not they hate him so they feare him So hee filleth all with feare and most himselfe for hee that will bee feared of all must feare all that feare filleth him with suspition and suspition drawes him to crueltie which maketh his kingdome a tragicall stage This is Machiavells godlesse direction whereof hee was not so much the inventer as a polisher the pieces of that policie lay scattered in Histories but hee put them together in one forme as hee saw them acted at the court of Rome vnder Pope Alexander the sixt and from the practice of such a father directed Borgia his Sonne an evill egge of an evill Crow What could the world looke for of him who was the Sonne of such a Father as Alexander and the pupill of such a Tutour as Machiavell Hee tooke him as the object and Center of all his wicked devyses and setteth him out to the world as a most perfect exemplar to bee followed Italie was then desirous of some one Prince to restore her to libertie and the Court dreameed that this one should bee Caesar Borgia Hee began his Monarchie with the killing of his elder Brother and of a Cardinall would bee a commander of an Armie and went on till God made him and his father spectacles of his wraâ—h They had plotted to poyson some Cardinalls for their estate but God by the errour of a Cup-bearer made them fall in the snare they had prepared and drinke the poyson appointed for the other Heere was a time to repent but when hee saw all his devyces disapointed hee blasphemed and called that worke of Gods justice an extraordinar malignitie of Fortune This is the temper of godlesse spirits to plot wickednesse boldlie and when they are disappointed rather to raile against God vnder the name of Fortune than to acknowledge his Iustice repent Such blasphemie is worse than the calamitie it selfe Borgia was never so right placed as when hee was put in the belly of a Mulet to draw the poyson out of his body Heere was a fit place for Machiavells darling hee was never more sutable cled than with such a carkase and that bellie was never worse filled than with such a Monster Heere was such lippes such lat tuce and a worse kernell than the shell Hee was a compleete circle of Fortunes turnings First her darling in his exaltation next her ludibrie or mocking-stocke in his downe-cast And lastlie a document of her futilitie and waikenesse This was an example of Gods just Iudgement to all Tyrants who will conquer and rule a state in contempt of God All this is called wisedome in the world but it is extreme madnesse For beside their sinne which they misregard even in sound naturall wisedome they procure their owne ruine by these same meanes which they choose for their stablishment Hee is a foolish builder who chooseth for the foundation of his house an hollow ground full of Caues and these caues full of powder and other matter meete for fire or earth quacke then dobbeth the walls with Pitch or Brimestone Such is the building of Machiavilians they lay the grounds of pride and Atheisme in themselues and of feare and Hatred in their people They build vp their worke with Hypocrisie crueltie and craft Therefore the least sparkle of Gods anger shaketh their building from the foundation They beginne with impiety contemning God they goe on with iniquitie oppressing man and in end some tragicall calamitie destroyeth them and their state So the Lord catcheth the craftie in their craftinesse But hee is not content to set out his Tyrannie to the world but reflects also vpon Christian Religion and Princes as though it made them effeminate and brake their courage because it teacheth them to seeke the heaven and contemne the glorie of the world And so preferreth Pagans religion and Princes to them both Here hee playeth the Atheist in mocking the life to come and bidding men range like beastes for present contentment Hee
provision of some hundreth at their pleasure Henrie the third in a survey of the Church-rents found sixtie thousand merkes sterling to bee provided for Romanes Wherevpon with his Nobles hee supplicat Innocent the fourth at the Councell of Lions to ease that burthen They got faire promises but their burthen doubled ' For a new survey within six yeares found tenne thousand merkes more was yearelie assigned vnto them They whipped Henrie the second by Discipline as a Boy for Beckets punishment and canvased King Iohn so fearefullie that hee found no rest at home but sought desperate courses with Mahumetan Princes and in end was forced to resigne his Kingdome to the Pope and take it holden of him and lastlie was poysoned in the Eucharist Navarre also found the like crueltie and when their King was excommunicate and cast out of his Kingdome by Iulius the second his Subiects deserted him when hee was invaded by Ferdinand But their first blowes came from these abused Nations Everie people hath their owne Genius I meane neither of the Platonicke conceats of attending Spirits nor Paredri Daemones but a Gentilitious disposition of a Nation It is not mortall with persons and therfore neither so soone irritate nor appeased Persons lay their quarrels at their death but the surviving Genius or Spirit of a Nation liveth longer than persons and in the owne time doeth resent olde iniuries and revenge them Therefore long oppressed Germanie finding a light in Luthers time gaue such a blow to Antichrist that hee could not as yet cure It had beene good if they had not run on the other extremitie about Church maintenance but they fearing that the Cleargie would againe abuse authoritie did spoyle the Church of her Patrimonie and defyled the the reformation of Religion with horrible sacriledge As Germanie began so England followed and shook off his yoak vnder Henrie the eight brought foâ—rth at last that great and ever-memorable fact which overcome with oppression for manie Ages shee had conceived with great sorrow And what ever personall disposition they alledge to haue beene in Henrie the eight yet GOD had his hand in the worke And though hee had not beene at all yet God would haue provided him meanes to doe that that was done Therefore in the reformation of England we should not looke to the time of Henrie alone but to fiue or six Ages preceeding wherein that Kingdome was long grievouslie oppressed by the Popes but the fulnesse of the Popes cup and Gods iust anger to breake his power in that Kingdome did meete together in that time In like maner the King of Navarres Posteritie payed the Pope home againe for his excoÌ„munication they were stirred vp with privat hatred syded with them who coÌ„spyred against the Sea of Rome By their forwardnesse the truth was first spread abroad in France and to this day they haue beene shaking France from the obedience of Rome and who knoweth but some branch of that stemme shall helpe to giue the Pope his fatall stroke in France also Let vs heare from a bygot Papist what vantage Pops haue made by their tyrannie over Kings Event us rerum sayeth hee satis docent nihil proficere Pontifices dum hac via incedunt The event hath clearelie proven to this day that the Popes haue profited little while they walke in this high slipperie and steepe way But they rather make broyles schismes and wars in Christian Nations then propagate the Faith of Christ c. And when hee hath reakoned out the pernicious course of Gregorie the seventh against Henrie the Emperour of Boniface the eight against Philip of Iulius the second against Lodowicke the twelth of Clement the seventh and Paul the third against Henrie the eight of Pius the fifth against Elizabeth c. Then hee inferres Did not all these Princes contemne and mocke the Papall Impyre as an intolerable pride nonne hi omnes Principes papale illud Imperium ut meram arrogantiam riserunt And concludeth that that tyrannie was the cause of the overthrow of Poperie And in another place hee affirmeth that the strength of the Protestants in France and Britaine is hatched of the miserable heate of the Popes temporall power This testimonie is true and out of their owne bosome This is like the ruine of olde Rome shee forced out her tyrannie on farre Countries and her furthest extension met with the greatest opposition of mightie Nations and had in it the period both of her furthest reach and the beginning of her ruine as the sea marke is both the point of the highest flowing and the beginning of the ebbe So when she streached out her selfe to Britain Saxonie Persia c. In Gods time shee beganne to find her stresses there was compelled to call home her Legions to guard her head and heart Italie and Rome it selfe from the incâ—ersion of the Barbarians So now Rome stretching out her ambition to farre Countries hath found her curbing to beginne there and in Gods time by reformation which is her consumption shee will bee put to the defence of her Antichristian Seate which in end shall fullie bee destroyed This is the measure of his cup Hee is called the child of perdition first actiuelie because hee destroyeth mens Soules by herefie and their bodies by persecution and soundeth nothing but destruction Santarellus the Iesuite discovered a secret when citing the Apostles text that hee had power to Edification but not to destruction hee left out the word of Edification to tell that the Popes power is onelie for destruction And though he was justlie censured by the Sorbone yet their practice goeth broad according to his reading and they inculcate for that same end the words of Ieremie I haue sent thee to roote out and destroy Next hee is the childe of perdition passiuelie because God will destroy that Destroyer Doe to her as shee hath done to other It is his doome that Kings shall eate vp her flesh and burne her with fire And yet he is so blinded that hee falleth in controversies with Kings and by that provocation sharpeneth them as Gods instruments to his owne destruction But in this time their prevailing against the Protestants seemeth to stay the course of their destruction But indeede it is a furtherance of it God is iustlie punishing Protestants for their contempt and abuse of the restored Light And their sinnes are now greater than in the time of darknesse Yet the Pope also therein is filling his cup and like Pharaoh hardning his heart both to hold Gods people in thrall and to pursue them when they depart God hath charged his people to come out of Babel and manie haue alrea lie obeyed This inrageth the Pope for hee seeth that his lies and deceit by Iesuits and Emissaries cannot recall them who haue departed from him therefore hee vseth the force of Armes to destroy them and in so doing hasteneth his owne
addeth moreover an aptitude to vse his Power aright And in Subjects it looseth not the obligement of obedience but confirmes it For if any man thinke because hee is a Christian that he needes not pay tribute nor giue due honour to Superiours hee falleth in a great error And the Iewes sinned not because they said they had not a King but Caesar but because they denyed Christ. It is a singular worke of God to erect and maintaine a right Governement in the world And the Apostle hath commanded vs to render tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour The mysticall Bodie of Christ is not a multitude of one gift one degree one office but in diversity of gifts and Operations doth respect other Preheminency in Princes Subiection in people stand well with grace the holie Spirit can direct the one in commanding the other in obeying without any disparagement of grace for hee who said By mee Kings doe reigne sayes also Let everie Soule bee subiect to the higher Powers Since grace then hath the owne order and degrees in his mysticall Body it can well agree with the order and degrees hee hath made in the civill Body of Kingdomes The like may bee seene in Heathen Princes for their jurisdiction destroyes not their humanitie but they may keepe them both it enableth Humanitie in them to curbe the inhumanitie of oppressors The heavenly City of the Church is here lodged in the earthlie Citie of worldlie Kingdomes and it were a bad requit all for that her lodging to destroy them Therefore let that heavenlie Citie obey the Lawes of that earthlie Citie so long as shee soioâ—â—nes in it that since mortalitie is common to both Cities concord may bee keeped betweene them in things that concerne it These men doe sin against God the law of Nature the good of humane Societies for even reasonlesse creatures haue a King of their own kinde submit themselues to him It is but a fleshly licence that they seek vnder the name of a Christian liberty as was said of old to the Donatists their forefathers according to these deceitfull and vaine opinions the raines are loosed to humane licence and all sinne left vnpunisht that a boldnesse to hurt and a libertie of wantonnesse may reigne without the barre and opposition of Lawes Yea take away that which wholesome Doctrine commandeth wiselie by the holy Apostle for the health of the World Let every Soule bee subiect to the higher Powers The second is a popular errour of some who thinke that Magistrats receiue onely benefite of Subiects and giue no recompence againe But they should remember that dueties betwixt Princes and people are mutuall and their fruites also The wise governing of Kings and peace following is as great a good as people can giue to them GOD hath tyed them together by mutuall respects the more they are keeped by both the parties the more they increase and there is neither possibility nor hope of safetie to either but in their agreement The people of Rome fell in this same errour they departed from their Senate because they sate in ease while the people indured labour and lose of warre But Menenius Agrippa cured that errour by a popular comparison All the parts of the bodie said hee were angrie on a time at the Bellie because by their care and service all things were purchased for it which in the meane time had ease in the midst of the Bodie and enioyed the fruite of their labours Heerevpon they conspired against it that the hands should not beare meate to the mouth nor the mouth receiue it nor the teeth bray it But while by this anger they would dantoun the Bellie all the members of the Bodie fell in extreame consumption whereby it appeared that the service of the Bellie was not in vaine and that it was no more nourished than did nourish the bodie while it sent out prepared foode to everie part Theerfore they resolved to quyte their miscontentment and doe their wonted offices to the Bellie By this rude and populare Oration the people of Rome began to heare of concord and at once were reconciled to their Senate The Bees giue the like respect to their King hee alone among so busie labourers is exeemed from labour and yet is placed in the midst and largest roome of the throng Hyue The directions for people are to pray for Princes obey them in the Lord Gods care of Kings is both for their Place which he assigneth vnto them and for their worke to bee his Instruments for the good of mankind And therefore people are bound in the Lord to honour them for their place so farre aboue them To loue them for their worke so profitable for them And to commend them daylie to GOD that hee would hold their Heart in his hand and magnifie his ordinance in their government So Davids example in this place and the Apostle commands vs to make Supplications Prayers Intercessions for all men for Kings and for these that are in authoritie Their condition also craues this for their education is vsually in libertie without controlement and since corruption in Subjects breaketh out in great insolencies What may it doe in Kings great power without great wisedome and a speciall assistance of God is dangerous both to the possessours and those they rule Their place layes them open to many dangers and therefore a necessitie on our part to pray earnestly for them Our prayers are both for their good and our own thogh the fruit come first on Princes yet in the next roome it commeth to vs The raine that falleth on the mountaines bydeth not there but slydeth downe to the Valleyes So when servent prayers bring downe blessings on Kings the people are therein blessed also When the Apostle biddeth vs pray for Kings hee telleth that our fruite shall bee a quiet and peaceable life in all godlinesse and honestie and when God biddeth his people pray for the peace of the Citie where they dwell in captivitie hee promiseth that in their peace they shall haue peace The standing and falling of Princes importeth their Subiects greatlie So long as David walked in his vprightnes God blessed him his people but wheÌ„ he waxed proud Satan tempted him to number them they were punished And when Rehoboam forsooke the Lord hee fell not alone but all Israel fell with him When one of the people goes wrong he alone perisheth but the error of the Prince involveth many hurteth all that hee ruleth The fall of Kings is the punishment of people for as by their vertue wee are safe so by their errour wee are in danger Therefore wee should pray to God that wee may haue a glorious and perfect King It is then most profitable that good Kings reigne long and that profite is not so
knoweth not that Kingdomes are but common giftes because God giveth them to good and evill lest the godlie should seeke them as perfect happinesse Hee who gaue the impyre to Augustus gaue it also to Nero and hee who gaue it to CoÌ„stantine gaue it also to Iulian Neither knoweth he that true courage or greatnesse standeth not in a brutish headinesse but in true Faith and the feare of God directing them to enterpryse nothing but good and to submit themselues to his will All the Lines of Pagan Emperours haue nothing like David Charles or Constantine the great whom God blessed with greater blessings than any man lawfully may wish Iulius Augustus Antoninus c. were great names indeede and their fame the vmbrage of a great fancie like these Gyants before the flood that were men of name but not of worth and all their greatnesse was to bring a deludge on the world They were great scourges in Gods hand to plague man and that not with a lent cure but with violence Like a Paracelsian extract in a plethoricke body to turne all vpside downe The Romanes for 700. yeares oppressed the world and Caesar in three yeares oppressed them and overthrew their liberties Titus called Delitiae humani generis the dainties of mankinde had no courage at the approaching of death hee weeped as a Boy in a Schoole and complained that hee was pulled vntimously and vnservedly from his great Fortune Traian was so iust that the Senat call him Optimus honoured him with a Statue in his life time his Vertues made some superstitious Monkes to faine that Gregories prayers relieved him out of hell They are as gouttish in their mind who credulouslie belieue these fables as they faine that Gregorie was punished with the Gout for his vndiscreet devotion but Traian ascryvedhâ—s Impire to Iupiter and for a time was a cruell persecuter Principalitie was never better harboured than in a Christian breast it maketh them in their life couragious to fight against Sathan and to rule and bridle these passions which coÌ„manded heathen princes and at their death peaceablie to lay down their Scepters in Gods hand that they may possesse an heavenly Kingdome There is more true worth and valour in a good Christian King than in all the heathen Conquerours Mankind hath not ever beene so happie in Governement as to bee free of Tyrants Rashnesse in Counsels and the swey of passions and factions doe often preponder the best course and yet not withstanding all these God hath ever keeped in mankinde a forme of governement These are like sicknes in the body the blemishes in face heresies in the Church as at the first they are evidences of their corruption who haue them and punishments of the bodies where they are so to the iudicious they are testimonies of a providence over-ruling all Though created speces of creatures by their mixture produced Mangrels yet these Monsters could neither destroy nor obliterate the created speces These errours of Nature passe not further than the first degree because they are not vnder the blefsing Increase and multiplie which was given onelie to the created kinds So right governement is Gods ordinance and could never bee thrust out of the world by Tyrannie They who tooke occasion of the miscarying of things to doubt of Providence were but short-sighted They stood at the first steppe of disorder and vnequall rewarding of humane merits but they should haue looked to the finall event For though God suffer the course and midst to play confusedly yet at last hee never missed his good end Mans imprudence is both a matter and evidencie of divine Providence 3. Of the Popes Vassall WEe haue heard of Gods King and Machiavells tyrant the Pope also hath a Mould of his owne for framing of Kings Hee differeth from them both but inclineth most to Machiavells Gods King is for the good of all Machiavels tyrant for the hurt of all But the Pope over reacheth his policie maketh a King for his owne ends a snare to his Subiects and most to himselfe the reproach of authoritie and as baselie obsequious to the Pope as any Vassall 1. For their entrie in the Kingdome hee setteth vp and castâ—h downe Kings as though God had put them vnder him as Chesse men or Counters in a Merchants hand to bee changed in their place and worth at his pleasure 2. For their Taske hee inioyneth them to serue him absolutelie in a blind obedience to maintaine Idolatrie and persecute the Truth If they doe so they are his beloued Children and hee breathes on them his Apostolicke benediction in recompence of kissing of his Feete But if they vse their power against his tyrannie and keepe their people in the Truth then they are excommunicat as pushing Rammes that trouble the Flocke Yea though they were zealous Papists in superstition yet if they bee not forward to destroy Protestants they shall bee killed as profaine Politicks by some Iesuited zelote 3. For their Rule hee keepeth them alwayes as Babes vnder Tutorie hee suffreth them not to rule according to Gods word and the wholesome Lawes of their Kingdomes but thrusteth vpon them his Brieues and Commands by his Legats His dispensations Non-obstantes are sufficient to remoue the Impediments of divine and humane Lawes and his Mandamus is a warrant good enough to execute his tyrannie 4. For the respect due to them hee thrusteth them out of their place and bestoweth vpon them but the Latter meate of publicke prayers and in other places preferreth Presbyters to them and the occasionall modestie or civilitie of Martyn giving the Cup to a Presbyter at the Table of Maximus the Emperour shal be called the iust valuation preferring of a Presbyter to the Emperour This is the point of his tyranous vsurpation ouer Princes which hath tossed Europe these sixe hundreth yeares and craues a fuller handling by it selfe alone which God-willing I shall performe See afterward the L. G. of Princes and Popes The Pourtrat of a perfect King WEe may also raise of this Text a description of a good King and an happie Kingdome A good King God descriues in David I haue found mee a man according to mine heart c. And that was in respect of his Election to the Kingdome which was in mercie and had a preceeding Election of Grace In his Gouernment because hee applyed himselfe to Gods heart in following his will And in his Approbation because God who chused him in mercie and guided him in his government did accept his obedience and set him vp as a compleete patterne of good Kings whose greatest commendation is to walke in the wayes of David my seruant This is Gods description of good Kings but how few such haue beene in the world There were none good before Christ but in the line of David For after the division of the Tribes vnder Rehoboam all the Kings of Israel were