Great Brittans little calendar: or, Triple diarie, in remembrance of three daies Diuided into three treatises. 1. Britanniæ vota: or God saue the King: for the 24. day of March, the day of his Maiesties happy proclamation. 2. Cæsaris hostes: or, the tragedy of traytors: for the fift of August: the day of the bloudy Gowries treason, and of his Highnes blessed preseruation. 3. Amphitheatrum scelerum: or, the transcendent of treason: the day of a most admirable deliuerance of our King ... from that most horrible and hellish proiect of the Gun-Powder Treason Nouemb. 5. Whereunto is annexed a short disswasiue from poperie. By Samuel Garey, preacher of Gods Word at Wynfarthing in Norff.

Britanniae Ʋota, OR God saue the King. For the Kings day, the 24. day of March.

This is the day of our King.

Hosea 7. 5.

This day is a day of good tidings, and wee hold our peace.

2 Kings 7. 9.

CHAP. I.

IOASH the sonne of Aha∣ziah, being hidde by Ieho∣sheba the daughter of King Ioram, sixe a 1.1 yeares in the house of the Lord; because bloudy Athaliah, the mo∣ther of Ahaziah, whom b 1.2 Iehu killed, had destroyed all the Kings seede of the house of Iuda, excepting onely Ioash, whom Iehoshe∣ba the wife of Iehoiadah the Priest had preserued: In the c 1.3 seauenth yeare Iehoiadah the Priest seeing Athaliah to vsurpe the Crowne, calls forth the Captaines, and gathers

the Leuites out of all the Cities of Iudah, and the chiefe Fathers of Israel to d 1.4 Ierusalem: and hauing first bound them with an e 1.5 oath of Allegiance, then presents vnto them the sacred spectacle of their Regall Soueraigne; Ecce filius f 1.6 regis regnabit, Behold, the Kings sonne must reigne. He sets a g 1.7 watch, and guard to secure and safe-guard him. Lo how dangerous is the chaire of State: all like officious Subiects stand to withstand the treachery of Traitors; then in a regall Solemnitie they bring forth the Kings Son (the ioy & Iubilie of al their harts) the wished & welcome pro∣geny of Iehoshaphat, descended longo de stemmate regum, of an ancient line of Princedome: they put the Crowne vpon his head, they giue him the testimony, they h 1.8 make him King, i 1.9 Iehoiada and his sonnes annoint him, they all clapt their hands for ioy, and with their hands their hearts, and with their hearts their tongues, till their many, yet vnited voices euen reuerberate the aire with this heauen∣piercing eccho, this eucharistique gratulation; God saue the King.

So when the daies of that admired * 1.10 Queene (O quam te memorem virgo?) were on earth concluded, our late de∣ceased Soueraigne Queene k 1.11 Elizabeth (of most famous and blessed memorie) then the Foxes of Babilon, who had lyen in ho••es XLIIII yeares, began to threaten, as Esau did his brother, l 1.12 The daies of mourning for my father will come shortly, then will I stay my brother Iacob: the day of her death the dawning of their desire: for then they thought, like Bustards in a fallow field, to raise vp them∣selues vi turbinis; the Papists hoped then to haue raised their religion by a whirle-wind of rebellion, but our paca∣tor orbis, which was Constantines praise and title, frustra∣ted their bloudy hopes: and as Paterculus saith of the Ro∣mane Empire after Augustus death, that there was great expectation of much troubles, but, tanta fuit vnius viri maiestas, vt nec bonis, ne{que} contra malos opus foret armis; there was so great a Maiestie in one man, that there was no vse of Armes for good men, or against bad men; So the great Maiesty of our succeeding Soueraigne King Iames,

as learned, vertuous, and religious a Prince as any vnder m 1.13 the roofe of Heauen, calmed all the stormes, and imagi∣nary tempests which were feared and expected; so that the world did see,

Sol occubuit, nox nulla secuta est:

Our Sunne did set, and yet no night did follow: the ene∣mies * 1.14 of England saw it then to their griefe, who hoped that when the Sunne went downe, some erraticall starre should shine; but still the Planet keepes his course, Phoe∣nix-like a new, and yet the same renewed: So that Pytha∣goras transmutation herein holds, eadem anima in nouo cor∣pore, an alteration in sexe, yet of the same condition: both peerelesse Paragons, and princely patternes for the perfe∣ction of Princes. To leaue the one, who now liues a glori∣ous Queene in Heauen, behold our dread Soueraigne, the Augustus of this latter world;—praeteritis melior, venien∣tibus author: a King not onely virorum, but sacrorum, a defender of men, and Defender of the Faith,

Rex idem hominum, Christi{que} sacerdos.

Now to our great ioy, and comfort of great Britannye, his Maiesties happie and auspicious day of that most wel∣comed & applauded proclamation (God saue King Iames) hath annually xv times rowsed, and reuiued—toto diuisos orbe Britannos. The n 1.15 remembrance of the blessings it hath brought by Gods great mercy with it, both spirituall and temporall, should mooue all that liue vnder the wings of his peaceable dominions, to lift vp harts and hands to the King of Kings, to multiply his daies as the daies of Hea∣uen, to saue him from all conspiracies, treasons and rebel∣lions, to pray for him, as the Christians prayed in old time for their Kings yet heathens, wishing them vitam prolix∣am, imperium securum, domum tutam, exercitus fortes, sena∣tum fidelem, as Tertullian writes, o 1.16 A long life, a quiet Em∣pire, a safe Court, strong Armies, a faithfull Counsell; yea with Dauid p 1.17, that God would clothe all his enemies with shame, but vpon him his Crowne to flourish. Let the vni∣ted voices of his Maiesties populous Kingdomes send vp to Heauen their cordiall and continuall acclamations,

God saue the King; let the eccho resound in Heauen as ser∣uently, as the noyse of the Romanes did in applause of Flaminius, generally calling him, Sauiour, Sauiour; the noyse whereof was so violent and vehement, that (as Plu∣tarch q 1.18 writes) it made the fowles of the ayre fall downe dead: or as the r 1.19 people of Israel did to Salomon, when he was created King in Gihon, and anointed there by Zadock with an horne of oyle taken out of the Sanctuary, the s 1.20 peo∣ple piped with pipes, and reioyced with great ioy, so that the earth rang with the sound of it, t 1.21 blowing their trum∣pets and saying, God saue King Salomon. So let all the peo∣ple within his Highnes Dominions lift vp their hearts and hands, blow their trumpets, ring their bels, frequent their Churches, saying and praying,

God saue the King

• Corporally,
• Spiritually,
• Politically.

CHAP. II.

AND surely we are fallen vpon the times, wherein * 1.22 by some, rebellion is counted a spice of deuotion; Traytors encalendred for Saints or Martyrs:

—vis proditoria nomine vocatur nou••, Romana virtus.

In the Iesuites Schoole nothing is so rife as the theoricke and practicke of Princes Murther. Mariana u 1.23 prescribes to Traytors rules and cautions for poysoning Kings, and highly commends King-killers, praeclare cum * 1.24 rebus huma∣nis ageretur si multi &c; It were a merry world if there were many of that kinde: so Six••us Quintus makes a long oration to praise that Frier who killed Henry the third the French King, stiling it rarum, inanditum, memorabile faci∣nus. Dolman, Cymanea, Rosseus, Fewardentius, Bellar. Be∣canus, Suares and others hold the like traiterous asserti∣ons, Subditos posse depriuare reges à Papa excommunicatos, vita & regno: Subiects may depriue Kings of their liues

and kingdomes; thinking of Kings royall bloud, as Maxi∣minus x 1.25 said of Christians bloud, Christianorum sanguinem dijs victimam esse omnium gratissimam; the Christians bloud is the most acceptable sacrifice to God: as Seneca falsly * 1.26 thought, that there is no sacrifice more acceptable to God then a Tyrant offered in sacrifice; and most wickedly Guig∣nard called the murder of Henry the French King by poysoned kniues, committed by two Iacobin Friers, he∣roicumfactum, & donum spiritus sancti, A most heroycall Act, and the gift of the holy Ghost. So that the vpstart Champions of the Church of Rome, hauing contemned Gods precept, Nolite tangere &c. y 1.27 Touch not my annoin∣ted, and both by pen and practise labouring to be the De∣uils empericks to let out the bloud of Kings; it is the duty of all good Subiects duely and daily to pray vnto God, to reueale and reuenge all the mischiefes and machinations of the sonnes and seruants of the purple whore z 1.28 which is drunken with the bloud of Saints, and with the bloud of the Martyrs of Christ Iesus; a 1.29 Purpurati pontificij omnium matuum authores sunt, &c. The purple Romanists haue bin the prime instruments of most pernicious actions. And therefore let all the people of great Britanie ioyne as their loyall obedience bindes them to their necessary seruice) both in hearts and voyces to almighty God, (the protector of Kings) to b 1.30 find out all his enemies and make them like a fiery ouen in the time of his anger, to confound all their conspiracies, making them like the grasse c 1.31 on the house tops, which withereth before it come forth; saying and praying; God saue the King.

CHAP. III.

THE causes and motiues to induce all good sub∣iects to this Christian seruice and loyall duty (to pray continually for the preseruation of the King) be many and manifold; I will but touch some of them, and leaue the rest to Christian remembe∣rance: for

Breuitas sermone tenexda.

The first is the Apostle a 1.32 Pauls precept, ante omnia, be∣fore all, that Supplications, Prayers and Intercessions, and giuing of thankes bee made for Kings &c, and renders a powerfull motiue to perswade all, consisting of three be∣nefits b 1.33 arising from it: 1. a quiet and peaceable life: 2. in all godlinesse and honesty: 3. this is good and acceptable in the sight of God; The Kings preseruation is our preser∣uation, his welfare is the weale of our Common-wealth; reip. foelicit as non potest esse abs{que} Principis foelicitate, saith Plinie, c 1.34 A Country is vnhappy vnder an vnhappie King; so that if people desire to liue a quiet and peaceable life in all godlinesse and honesty, let them like dutifull members pray for the prosperity of the supreame head, for if he fall vpon the rockes, they are like to come to ruine: * 1.35

Ʋt ratis in scopulos errat peritura latentes, Nullus vbi celsa puppe magister adest:

As a shippe whose Pilot perisheth, is driuen vpon the rocks, and so is cast away; euen so, how can the shippe of State sayle with a prosperous winde, whose regall Pilot suffers ship wracke? Regall aduersity is the harbenger of popular calamity, wherefore if Subiects desire to be happy themselues, let them continually pray for the happinesse * 1.36 of their Soueraign, whose prosperity is the Axis or Cardo, the very foundation of their temporall felicity.

2 Motiue is the great difficultie in the right managing of the regall office, and therefore had need to be assisted with the frequent and feruent prayers of the people, im∣ploring diuine wisedome, to direct the heart of their Soue∣raigne, for it is Ars artium, the Art of Arts, rightly to rule * 1.37 and gouerne common-wealths; this many-headed multi∣tude so diuided in Faction and action, scarce two, quibus vna vox, aut votum, of one minde or mould; Peace plea∣seth Cato, Warre Pompey: the Souldier cries Arma virum{que} cano; The Merchant, da pacem Domine: Brutus desires a Common-wealth, Caesar a Monarchy, Ciceroes counsell is, seruiendum tempori, but Lentulus thinkes that the voice of a flatterer; in the d 1.38 popular sort, as many heads as hearts,

Scinditur incertum Studia in contrariavulgus:

So that to reconcile, and to reclaime to vnitie and vnanimity this Babell of men, had need of e 1.39 Iethroes head; Be wise O yee Kings, and learned yee that are Iudges of the earth, f 1.40 saith Dauid: they had need of great wisedome who are rulers of such popular flocks; and therefore Salo∣mon shewed himselfe wise, who in the entrance into his regall throne g 1.41 craued of God wisedome, and knowledge to iudge the great people; that I may say with the son of wisedome, h 1.42 If your delight be then in Thrones and Scep∣ters, O Kings of the people, honor wisedome, that you may reigne for euer. Dauids prayer should be the suppli∣cation of all Kings; difficilis est gubernatio mea, ne me dese∣ras domine senem. The office of a King as it is glorious, so it is i 1.43 laborious; Caesar sleepes not all the night but makes a Tripartite diuision of it; one part to rest, the second part to studie, the third part to military matters; Agesilaus had no leisure to be sicke (as hee said) such was his regall im∣ployments; The regall Diademe is subiect to sundry cares, which moued Tigranes King of Armenia, to say that if the perils and perplexities which accompany it, were duelie weighed, Nemo coronaem humi iacentem tolleret: None would lift vp the Crowne to the crowne of his head. In∣deed the Crowne brings content, commaund, pleasure, profit:

Iuvenal:

Quicquid conspicuū est pulerum{que} ex aequore toto resfisciest, vbicunque natat:

What delicates soeuer the world affords, the Crowne * 1.44 commands, but withall, many perils and cares wait vpon the Crowne, night and day troubled with publique af∣faires, to preuent foes abroad, and foes at home; wee of the inferiour ranke take our rest, when as they that sit at the sterne of State haue broken sleepes. And therefore as the k 1.45 Apostle desires the Ephesians, to pray alwaies with all manner of prayer and supplication in the spirit, and watch thereunto with all perseuerance and supplication, for all Saints, and for himselfe, that vtterance may bee gi∣uen vnto him, to open his mouth boldly, to publish the secret of the Gospell; so ought all good subiects to pray

alwaies with all manner of prayer and supplication in the spirit, that God would enlarge with heauenly wisedome, the heart of our Soueraigne (and the Kings l 1.46 heart is in the hand of the Lord) and furnish him with all blessed gifts, sutable to performe his royall Taske, making him as wise as m 1.47 Salomon, as religious as n 1.48 Dauid, and as zealous as the good King o 1.49 Iosias; defending him from all forraine, or do∣mesticall conspiracies; saying and praying, God saue the King.

CHAP. IIII.

AND truely there be fiue things (to name no more) which all good Subiects owe vn∣to their Soueraigne: 1. is Prayer. 2. O∣bedience. 3. Honor. 4. Seruice. 5. Tri∣bute. And if any subiect denie any one of these, the King may take him by the throat and say a 1.50 Solue quod debes, Pay that thou owest.

1. First is Prayer; to pray for the Kings preseruation on earth, and saluation in Heauen. The heathen Chaldeans may learne Christians this lesson, who cryed to their King b 1.51 Nebuchadnezar, O King liue for euer. As King c 1.52 Salomon prayed for his people, so ought his people pray for him, saying of their Lord the King, as King Dauid speaks of the Lord of Israel, Blessed d 1.53 be the Lord God of Israel for euer and euer; and let all the people say Amen: saying to the King as Amasa and his company said to Dauid. e 1.54 Thine are we O Dauid, and with thee O son of Ishai; peace, peace be vnto thee, and peace be vnto thy helpers, for thy God helpeth thee. That tongue that will not pray for the peace, prosperity, and preseruation of their annointed Soueraigne, is such a tongue as the Apostle Iames f 1.55 speakes of, fire, & a world of wickednesse, and is set on fire of hell: for, Iustus nunquam desinit orare, nisi desinit iustus esse, saith Austin, the iust man neuer ceases to pray, vnles he cease to be iust: much lesse should hee cease to poure forth feruent and

faithfull supplications for the King, that vnder him wee may leade a peaceable life in all godlinesse and honesty. Such vngodly and vndutifull subiects as will not vnloose the strings of their tongues to pray for the safety and feli∣city of the King, wee wish that they were like the men at the riuer Ganges, who (if wee credit the report of Strabo) haue no tongues: g 1.56 better it is to enter into the kingdome of Heauen losing a member, then hauing such an vngodly member to be cast into hel fire. But herein many times the tongue is more officious then the heart; with tongue they cry Hosanna h 1.57, but in heart, like Iewes wish crucifige; with a verball seruice many abound crying and cringing, Aue Rex; but withall Aue Maria, and that will neuer make a good prayer. A King had need call to his subiects, as God to his seruants, i 1.58 da mihi cor, giue me thy heart; the world is full of faire tongues, but false hearts: none but the great searcher of the heart, hath a window in the heart to see who honour with lippes, and their hearts farre from him. So that Kings had need examine their Subiects as k 1.59 Christ did Peter thrice, diligis me? dost thou loue me? The world hath bredde so many professors of the Popish doctrine of diuellish equiuocation, and so many Parasites profound in the Art of dissimulation, that many men are like Goodwin Sands, in dubiopelagi terraue, doubtfull whether belong to sea or land; temporizers or neuters, like the l 1.60 Church of Laodicea neyther hot nor cold, eyther Prince or Pope please them, they will heare a Masse next their heart for their morning sacrifice, and our Churches Sermon or Ser∣uice for their euening Incense, like the Camelion

—tetigit quoscun{que} colores:

Assume any shape fashionable to the time: to whom God will one day say, Because thou art m 1.61 luke-warme, neyther cold nor hot, I shall spue thee out of my mouth. I haue read n 1.62 how a certaine King of Tartaria, writ to the Polo∣nians then wanting a King, that if they would choose him their King, he would accept it vpon these termes, Vester pontifex, meus pontifex esto, vester Lutherus meus Lutherus esto; but the Polonians reiected the request of this Luke-warme

King (and yet in Poland arc sundry religions, so that if a man haue lost his religion, he may finde it there) with this wise and worthy answere, Ecce hominum para∣tum omnia sacra, & Deos deserere regnandi causa; behold a man ready to forsake both God and Grace to get a King∣dome. Such as these study Machiauell more then the Gospell, o 1.63 temporis liberalitate fruendum esse, fashion themselues to the fauourable fortune of the time, and thinke themselues happy (as he p 1.64 counts those Princes hap∣pie, illum felicem principem existimo, cuius in administrando consilia temporum conditioni respondent, whose counsels are successiuely correspondent to the condition of the times.) The prayers of such temporizers (whose tongues may flame, but their hearts are as cold a a stone) are abhomina∣ble in the sight of God: Esto religiosus in Deum, qui vis illum Imperatori esse propitium, saith Tertullian q 1.65. The Lord is farre off from the wicked, but he heareth the prayers of the righteous, sayth r 1.66 Salomon; God will not heare the prayers of these Church-neuters, no more then the Idola∣trous Iewes, s 1.67 Though they cry in my eares with a loud voice, yet will I not heare them. And therefore that we may per∣forme our first bounden duety vnto the King, acceptable vnto the King of Kings, in making harty and humble prai∣ers for the protection and preseruation of his Maiestie, let all the people in his Realme from high to low, from great to small, doe this comfortable and Christian seruice fe••∣uently, feelingly and faithfully vnto the Lord night and day crying and crauing, God saue the King.

The Lord hath commaunded this duety to pray not * 1.68 onely for good Kings, but euen for badde Kings. When Paul gaue that Apostolicall counsell, 1 Timothie, z. 1. 2. to pray for Kings, Caligula, Claudius, or Nero, most bloudy Pagan Emperours then raigned. t 1.69 Pray for the life of Nebuchadnezar King of Babilon, and for the life of Balthasar his sonne, that their daies might be on earth as the daies of heauen; So the u 1.70 Lord commanded the Iewes to pray for the peace of the City of Babilon, where Nebu∣chadnezar raigned. If then the Lord charge and command

to pray for such Gouernors as were Pagans, Persecutors, Idolaters, Infidels; how deuoutly & deepely are all loyall subiects bound to pray and to praise God for the blessed gouernment of Zealous & Christian Kings, and to beseech * 1.71 God with prostrate soules to defend their Soueraignes from all the trecherous traynes and rebellious plots of for∣raine foes, or homeborne parricides, corner-creeping Ie∣suites and Iudasses, and to implore the hand of Heauen to sentinell ouer them; and to endue them from aboue, with the gifts of knowledge, prudence, iustice, temperance, for∣titude, clemency, with feruent zeale of Gods glory, loue to the Gospell, and neuer-ceasing care for the generall well-fare of their publike charge? Let vs spend our spirits day and night in these prayers, that a gracious blessing may be euermore vpon our Soueraigne and his Seed, to prolong his daies with health and honour on earth, and with immortall happinesse in Heauen.

Amen.

CHAP. V.

THE second generall duety of all subiects, is Obedience, and that before God a 1.72 is better then sacrifice b 1.73 The enemy opposite to Obedience is rebellion, compared by c 1.74 Samuel to the sin of Witchcraft, the very Chaos of confusion, containing nothing else but mischiefe and murder, discord and desola∣tion,

—congesta{que} eodem Non bene iunctarum discordia semina rerum: Ouid.

As rebellion is most odious and detestable, so is obedience commendable and acceptable, and this is

of three sorts:

• 1. Obedire Deo per hominem,
• 2. Obedire Deo, & homini,
• 3. Obedire Deo, potius quam homini.

First obey God by man. 2. Obey God and man. 3 O∣bey God rather then man. Wee need not write how God is to be obeyed before all, and aboue all; nullius prohibitio diuinis valet obuiare praeceptis, nullius iussio praeiudicare pro∣habitis:

Gods Precepts may not be coūtermanded by mans prohibitions, nor Gods prohibitions, preiudiced by mans precepts: God is to be obeyed in euery thing, simpliciter; man is to be obeied, secundum quid, respectiuely, so far as his commands be consonant to Gods Lawes. St Austin giues al a good rule for obedience; bonis in malo scienter nō obedias, nec malis in bono cōtradicas, willingly & wittingly obey not good men in the performance of ill, nor disobey ill men commanding things good; but God himselfe com∣mands obedience to his e 1.75 breathing Images, whom hee himselfe stileth f 1.76 Gods; the mortall pictures of immortall God; Dexteri digiti diuinae manus, quae regit orbem, the right fingers of that heauenly hand which ruleth all: Reges sunt homines ante deum, g 1.77 dei ante homines, saith Lactantius, Kings are men before God, and Gods before men.

Astra Deo nihil maius habent, nil Caesare terra, Great is the glory of that God, who makes these Gods h 1.78. Quantus Deus est, qui Deos facit? Austen. Imperator omnibus maior est, dum Deo solo minor est, saith * 1.79 Tertullian. The Emperor is greater in dignity then all mortall men, onely inferiour to the immortall God; and as h 1.80 Cyrillus writes to Theodosius the younger, vestrae Serenitati nullus status est aequalis, No mortall state equall to your Excellence; or as i 1.81 Agapetus to the Emperour Iustinian, Se non habere quenquam in ter∣ris altiorem, None on the earth higher then himselfe: for as k 1.82 Opiatus, Super imperatorem non est nisi solus Deus qui fecit imperatorem, Aboue the Emperor is none, but onely God that made the Emperour: or as S^t Chrysostome l 1.83 spea∣king of the Emperour Theodosius; Non habet parem vllum super terram summitas & caput omnium super terram homi∣num, He hath no equall vpon earth, the supreame head o∣uer all men on earth. Lo, now you Popes of Rome, where were your triple Crownes? your Miters, if you had any, then stooped to the Scepters: then m 1.84 Pauls precept was in date with you, Let euery soule be subiect to the higher pow∣ers, which since you haue reiected, or neglected as Apocry∣phall: then n 1.85 Gregories allegorie had beene a fond hyper∣bole, Ad firmamentam coeli, &c. in the firmament of hea∣uen,

that is, in the vniuersall Church, God made two great * 1.86 lights, that is, two great dignities, Pontificall and Regall; that which rules the day, that is, spirituall things, is greater then that which rules the night, that is, carnall or temporall things: as great a difference as is twixt the Sun and the Moone, so great is there twixt Pope and Kings, saith Gregory. Indeed of latter times the Popes haue clai∣med a triple Crowne, Celestiall, Terrestriall, Infernall, in∣truding into the regall Chayre: forgetting o 1.87 Bernards counsell to Pope Eugenius, Your authority stretcheth vnto crimes, not vnto possessions, wherefore doe you thrust your sickle into anothers haruest, or incroach vpon others limits? now they vsurpe and arrogate a place of prehemi∣nence aboue Kings and Emperors:

Diuisum imperium cum Ioue Papa tenet.

Forgetting S. p 1.88 Peters rule, though boasting of Peters right, Submit your selues vnto all manner of ordinance of man, for the Lords sake, whether it be vnto the King, as vnto the supe∣riour &c. subijci domino temporali, propter dominum aeternum, as excellently Austen, q 1.89 To submit themselues vnto Tem∣porall Lords, for the eternall Lords sake. But leauing the fauourites and followers of that r 1.90 great whore which sits vpon many waters, with whom haue committed for∣nication the Kings of the earth, and which hath shaken off the yoke of obedience from the Kings of the earth; Let vs looke vpon that place of S. Peter, s 1.91 exhorting all to o∣bedience, Submit your selues &c. propounding certaine ar∣guments or reasons to enforce it: t 1.92 1. propter dominum: for the Lords sake, Vt honoremus Deum, qui hanc obedientiam nobis praecipit; that so we may honour God who hath com∣manded this obedience. 2. vt euitemus poenas violatae iusti∣tiae ciuilis, that we may auoid the punishments of disobe∣dience to the Magistrate, sent ad vltionem maleficorum, for the punishment of ill doers, v. 14. 3. vt adipiscamur lau∣dem ac protectionem contra iniustos, that we may get praise and protection against the wicked by our obedience; ad laudem recte agentium, v. 14. to the praise of them u 1.93 that do well. So the Apostle Paul in that excellent Lecture of

obedience, foreseeing that Citie would be the mother of rebellion, and that her Gouernour like the Prince of the * 1.94 Ayre should beare rule in the children of disobedience, layes downe a generall and substantiall foundation for o∣bedience, Let euery soule &c. No * 1.95 exception or exemp∣tion of Pope or Priest, * 1.96 omnis anima &c. etiamsi Apostolus, Euangelista, Propheta, saith Saint Chrysostome vpon that place; though an Apostle, an Euangelist or a Prophet, yet let him be subiect to the higher powers, which Augustine, Chrysostome, and the best Ancients confesse and affirme to be potestates saeculares, the secular powers, and so acknow∣ledged by the Iesuite x 1.97 Pererius, to be temporall powers: and the Apostle enforceth all to this obedience by three reasons. 1. Drawne, à causa procreante, the efficient or procreant cause of gouernment, For there is no power but of God, and the powers that bee, are ordained of God, vers. 1. 2. Drawne, ab effectu pernicioso, from the perni∣cious effect of disobedience, Whosoeuer resisteth power, resisteth the ordinance of God, and they that resist shall receiue to themselues condemnation, or iudgement, v. 2. 3. Taken A beneficio, or ab effectu vtili, from the benefit or profitable effect of obedience, For hee is the Minister of God for thy wealth, v. 4. Concluding that obedience is necessary, Non solum propter timorem sed propter conscien∣tiam, v. 5. Not onely for feare, but for Conscience sake. So againe the Apostle y 1.98 Paul layes downe his Apostolicall lesson to his sonne Titus. Put them in remembrance, or ad∣monish them, that they be subiect to Princes or Principa∣lities and powers, and that they be obedient &c. Nay in∣deed it is, naturae thesis, z 1.99 natures theame to obey Princes, and of this theame Grace is the Hypothesis.

Looke vpon the silly Bees, the best emblemes of obe∣dient Creatures, painefull in their labour, dutifull in their life, their king being safe, they are all at vnity,

Rege incolumi, mens omnibus vna; Amisso, rupere fidem, constructa{que} mella destruere.—

So long as their King is well, they follow their worke; but being lost, they leaue and loath their Hony-combes, and

when their king waxes olde and cannot flie, fert ipsum tur∣ba apum, they carry him on their wings, Et si moritur, a 1.100 moriuntur & ipsae: And if hee die they die with him, as some write. Behold how nature hath stamped obedience by instinct to Bees, to bee subiect to a superiour in their kinde; how much more should nature, reason, and grace, stampe obedience in the hearts of Christians, knowing that without a kingly gouernment, Kingdomes are thral∣domes, remota iustitia quid sunt regna nisi magna latrocinia, saith b 1.101 Austen, Take away Iustice, and what are king∣domes but dens of theeues? Take away obedience to go∣uernment, and that were miscere terris Tartara, make earth and hell all one, but only in name. There is not wan∣ting diuine precepts, or diuine patternes, to allure loyall obedience: take two in stead of many; the first and best of all, our Sauiour Christ, c 1.102 in whom God is well pleased: and the second, Dauid, d 1.103 a man after Gods owne heart: Our Lord and Sauiour Iesus Christ (yet God and man) in the daies of his flesh disdained not to obey such as were in authority, e 1.104 commanding to giue vnto Caesar that which is Caesars, and paying f 1.105 tribute to Caesar for himselfe and Peter, by the hands of Peter, though Peters supposed suc∣cessors will pay none. And though our Sauiour Christ re∣ceiued manifold iniuries and indignities from vniust and faithlesse Gouernours, yet he neuer moued rebellion or re∣sistance, but digested all with patience and obedience, knowing that the powers that be are ordained of God: telling Pilate that vniust Iudge, that his power was g 1.106 Da∣tadesuper, giuen him from aboue; for the h 1.107 rule is giuen of the Lord, and power of the most high: Deo obediendum est propter se, tanquam summo domino, magistratui propter deum tanquam illius ministro; saith one, i 1.108 God is to bee obeyed for himselfe, being chiefe Lord, the Magistrate is to bee obeyed for God, as being Gods Minister or deputie. So that the patterne of Christs obedience to temporall pow∣ers, * 1.109 must be our platforme of instruction in the duty of o∣bedience. 2. Dauids obedience to King Saul is very com∣mendable and remarkeable: Saul was a k 1.110 Tyrant, & sought

without cause or colour to kill Dauid; yet Dauid often ha∣zarded his life and limmes against Sauls enemies the Phi∣listines, euermore testifying his prompt obedience and ser∣uice to his Soueraigne; and when this King Saul (like that other l 1.111 Saul) breathing out threatnings and slaughter a∣gainst Dauid, following him to the wildernesse of Engedi (where Dauid vsed pia fallacia, hid himselfe in a m 1.112 Caue) and had opportunity to cut off Sauls head, as well as the lappe n 1.113 of his garment; or if hee were timorous to dip his hand in bloud, as once a Gregory o 1.114 willed Sabinian to tell the Emperor, exciting him against the Lombards, Timeo Deum, & metuo habere manum in sanguine alicuius, I feare God, and am afraid to haue any hand in bloud: (oh that Popes had now hearts like Gregory, fearefull to p 1.115 shedde bloud) if I say Dauid had such a qualme of feare come o∣uer his heart, lo, the q 1.116 hands of his seruants ready to haue done it, and scarce could be kept from it, onely Dauid doth terrifie them from doing it: r 1.117 The Lord keepe mee from doing that thing vnto my Master the Lords Anoin∣ted, to lay my hands vpon him, for he is the Lords Annoin∣ted. Dum timuit oleum seruauit inimicum, as excellently s 1.118 Optatus, in fearing the annointing, he preserued his ene∣mie. But after this obedient fidelity performed by Dauid to King Saul, behold the sicknesse of that Tyrant, suspiti∣on moues Saul still to persecute Dauid, the Ziphims t 1.119 tell Saul, Dauid hides himselfe in the hill of Hachilah. In a worde, Dauid might haue killed Saul sleeping, or if hee would not himselfe do it, u 1.120 Abishai offred his seruice, I pray thee let me smite him once with a speare to the earth, and I will smite him no more; but stil see how obedience holds his hands and moues his tongue, Destroy * 1.121 him not, for who can lay his hand on the Lords Annointed, and be guilt lesse? And afterward Saul being slaine, and a certaine Amalckite hoping to haue beene a happy Post in telling x 1.122 Dauid, Saul is dead, and shewing Dauid that hee hasted y 1.123 Sauls death, (though z 1.124 Saul himselfe had acted the Prologue of his owne death, this made the Epilogue of his life) and brought the Crowne in his hand, (a tempting bait to gette

praise or pardon) yet all in vaine: how wast thou not afraid to put forth thy hand to destroy the anointed of the Lord? saith a 1.125 Dauid; and commands his seruant to giue him legem talionis: to kill this King-killer, though by consent and in∣treaty.

Sic pereant, & qui moliri talia pergunt.

So let them perish, who such deeds doe cherish.

What doe all these particulars summed vp together, but inferre this Ecce, b 1.126 Behold a true Israelite in whom is no guile; Behold a good Subiect in whom is no treason? Da∣uid was not sicke of the Kings euill, Treason: he was not like the Popish Iesuites, who dispute against Kings alto∣gether in Ferio; labouring to verifie Iuuenals verse, Ad ge∣nerum Cereris sine caede, & sanguine pauci—descendunt re∣ges.—All their arguments and actions like Dracos lawes, bloody: but Dauid was not matriculated in the Schoole of Traytors; euer obedient and loyall to his Soueraigne, faithfull in his obedience, aduenturing his body & blood for the seruice of Saul, in defence against his enemies, and might truly say with Scaliger in his warfare, for King Sauls welfare: Pugnaui pedes, eques, adolescens, iuuenis, mi∣les, praefectus, certamine singulari, in obsidionibus, in campo ci∣uili, in excursionibus, in exercitibus saepius vici: aliquando vi∣ctus sum, corpore, non animo, non virtute, sed facto, &c. As vertuous and valorous Scaliger writes of himselfe: so Da∣uid oftentimes fought against Sauls professed enemies, Goliah the Philistine, the Amalekites, &c: as from the sea∣uenteenth Chapter of the first of Samuel, almost to the end of that Booke, is the very muster Booke of Dauids warres for Sauls welfare: so that I may say with c 1.127 Toxaris, who see∣ing his Countryman Anacbarses in Athens, told him, that he would shew him all the wonders of Greece at once, viso Solone, vidisti omnia: so I may say, viso Dauide, vidisti satis. The obedience of Dauid to King Saul is sufficient to in∣struct a Subiect.

Lucanus—Quid satis est? si Romaparum?

If this be not sufficient, nothing will suffice; but the ene∣mies of Caesars will peraduenture reply and say; God saue

good Kings, but for bad Kings (say they) we pray God, or good men send them to their graues: and this doctrine de depositione regis, dispositione regni, aut depriuatione vitae, to depose a King, or dispose of his Kingdome, or depriue him of his life, if he be not (as they count) Catholicke, the reso∣lute generation of martiall Ignatius Loyola d 1.128, (their first Founder) moderne Iesuites, doe with all might and maine labour to maintaine, & quod nequeant calamis, aut calum∣niis, veneficijs & parricidijs tentant: Where their Pens faile, their Pikes and Poysons follow; we will but touch it now, for we shall handle it more at large hereafter.

It is an easie taske to shew, that loyall obedience is to be performed to wicked Kings, as our former instances of the best note, Christs obedience, and Dauids obedience to Saul, make it manifest; it is due to them, omni iure naturali, ciuili, morali, municipali, diuino; by the law of nature, ciuill, morall, municipall, diuine: we will onely proue it due by the last, by diuine law; if that proue it, who dare denie it? The Apostle Rom. 13. 1, makes the matter plaine. Let eue∣ry soule be subiect to the higher Powers, for there is no power but of God, &c: from which place I argue thus. All Powers that are ordained of God, must be obeyed: The higher Powers (be they good or bad) are ordained of God.

Ergo—to be obeyed.

VVe may corroborate these two propositions by ma∣nifold places, as Prouerbs 8. 15: By me Kings raigne, &c. Reges in solio collocat in perpe•…•…, Iob 36. 7: he placeth them as Kings in their thrones for euer. Sometimes God suffers the hypocrite to raigne, Iob 34. 30. I gaue thee a King in my anger, and tooke him away in my wrath, saith the * 1.129 Lord to Israel, Hosea 13. 1••: Thou couldest haue no power except it were giuen thee from aboue, said Christ to Pi∣late, Iohn 19. 11: Giue eare all you that rule the People, all your power is giuen of the most High: Wisd. 6. 3. Touch not mine annointed, 1 Chron. 16. 22: be they good, be they bad, touch them not; e 1.130 vengeance is the Lords, not mans. Man must not meddle in Gods matters, Who f 1.131 can lay his hands on the Lords Annointed, and be guiltlesse? Though

they grow defectiue in their high office, yet still remaine Kings, because enthroned by God. Cuius iussu nascuntur homines, eius iussu constituuntur g 1.132 principes, saith Iraeneus: In∣de illis potestas, vnde spiritus, saith i 1.133 Tertullian; the Kings Commission is sealed by the hand of God, and though it run, Durante diuino beneplacito, yet man cannot, nay must not cancell it, for that were Bellare cum dijs, VVarre with God:

—Princeps, seu bonus seu malus, a Ioue; ornes, si bonus, sin malus est, feras:

Saith the wise Heathen. The power of good Kings k 1.134 is by the speciall ordinance of God, of euill by his permissi∣on; the first are insignia miserecordiae, badges and pledges of his mercy; the second are flagella vindicta, the scourges of his fury. So l 1.135 God called Ashur the rod of his wrath, and Attyla called himselfe flagellum Dei, the scourge of God: and Tamberlayne in his time termed Ira dei, terror orbis; the reuenge of God, and terror of the VVorld. Saul was a ty∣rant King, yet Dauid m 1.136 trembled to touch the skirts of his garments: what greater tyrant then King Pharao? yet Mo∣ses neither had, nor gaue any commission to the Isralites to rebell; he makes no law, or Booke, De iusta abdicati∣one, either to dispose or depose him from his Kingdome. Nabuchadnezar a wicked and idolatrous King, yet God n 1.137 cals him his seruant, and though he commands the three children to be put into the fiery o 1.138 Ouen, they offer no vio∣lence or resistance, Dant Deo animam, corpus regi: Com∣mend their soules to God, and committing their bodies to the King. Horat:

Tollere tentat illustres animas impune & vindice nullo:

Saint p 1.139 Peter who wrot his first Epistle in the time of the raigne of that wicked Emperour Claudius, as Baronius coniectured, exhorts all people to feare God, and to ho∣nour the King, 1 Pet. 2. 17: and that for the Lords sake, v. 13. Yet this Claudius was a most wicked Emperour, maintaining many Ethnicke superstitions and worship of Idols, he was (as Suetonius q 1.140 writes of him) Natura saeuus, sanguinarius, & libidinosus, r 1.141 by nature cruell, bloody, and libidinous; yet to this Emperour a Tyrant and an Infidell,

Saint Peter exhorts the faithfull Iewes to obedience: Saint Paul who liued vnder the same Emperour (as s 1.142 some doe thinke) writes to the Romans the Emperors Subiects, ex∣horts all to submit themselues, not in any colourable or dissembled obedience, but propter Conscientiam, v. 4: for conscience sake. Let vs heare a voyce or two of the ancient Fathers that liued in old time: Tertullian (who as t 1.143 Ierome saith) flourished vnder the raigne of Seuerus the Empe∣ror, who was a great Tyrant, an Infidell, and an enemy to Christianity, who in the fift persecution after Nero, trou∣bled the Christian VVorld, Saeuissima persecutione, with most cruell persecution (as u 1.144 some write), yet teacheth that all Subiects should both Bene velle, bene dicere, & bene fa∣cere, wish well, speake well, and doe well for the Emperor, the which three-fold Bene comprehends all loyall duties: The first Ad Cor. 2. Ad Linguam: 3. Ad opus; as the * 1.145 Iesu∣ite rightly teacheth, in thought, word, and deed, to be obe∣dient. So Iustin x 1.146 Martyr, in the name of all Christians speakes to the Emperor Antoninus, an infidell and a perse∣cutor y 1.147, in these words; Nos solum deum adoramus, & vobis in rebus alijs laeti inseruimus: VVe worship onely God, and in other matters are ioyfull to serue you. So Saint z 1.148 Am∣brose would not wish the people of Millan to disobey the Emperour Valentinian, yet a fauourer and follower of the Arrian Heresie: If the Emperor (saith he) abuse his impe∣rial * 1.149 authority to tyrannize thereby, here am I ready to suf∣fer death; we as humble suppliants, flie to supplication: if my Patrimony be your marke, enter vpon it; if my body, I will meet my torments: shall I bee dragged to prison or death? I will take delight in both; Oh Theologicall voice, Oh Episcopall obedience. These were the voices of the holy Fathers in the ancient times: I but, will some Popish Aduersary to the regall supremacy reply, the times must be considered, the people wanted power to resist. No, no, that was not the matter: when Iulian did dominere, who was an Apostate and an Idolater, as a 1.150 Austin; yet his Soul∣diers, who were for the most part Christians, did obey him without resistance in all military matters and publike ser∣uices,

yet they then had power to haue resisted him; for most of Iulians Army did consist of Christians, as their * 1.151 voices to Iouinian his Successor declare, Omnes vna voce confessi sunt se esse Christianos, as b 1.152 Ruffinus records it; with a generall voice they all confessed themselues Christians: So Constantius and Ʋalens wicked Emperors, and fauou∣rers of the Arrian Heresie, yet we doe not reade of any of the Orthodoxe Christianity, that disobeyed them by rebel∣lion or resistance. Then Bellarmines c 1.153 doctrine was not in date, Non est legitimum, &c: It is not lawfull for Christians to tollerate an hereticall King: his reasons I take to be (as d 1.154 he writes) because Reges coronas & sceptra ab hominibus recipiunt, & adeorū placita tenent, Kings doe receiue their Crownes and Scepters from men, and hold them at their pleasures. Strange stuffe: for Kings receiue their Crownes * 1.155 from God, as Ps. 20. 3, and are enthroned by God, By me Kings raigne, Pro. 8. 15: They receiue their throne from God, as Queene e 1.156 Sheba tels Salomon; Diadema regis in ma∣nu dei, Esay 62. 3: Sedebat Salomon in thron•• dei, 1 Chro. 29. 23: Reges in solio collocat in perpetuum, Iob 36. 7; the anoin∣ting is Gods, With my holy oyle haue I annointed him, Psa. 89. 20. The Crowne, the Scepter, the Throne, their annointing, all from God; stiled by God, Vncti dei, Gods Annointed; Where is the Popes or Peoples claime? what interest haue any (except God) in Kings Crownes? who can remoue whom God appoints? who can depriue whom God approues? yet these absurd f 1.157 errors (formenta romanae Cathedrae, the corrupt leauen of Romes Pharises and Popes Parasites) are moulded out by the mouthes of Cardinals, that I may say with the Poet Iuuenal;

Adscelus at{que} nefas, quodcun{que} est. purpura ducit:

Sat. 13. The purple seruants or scarlet sinners of that purple woman, are become as Trumpeters to the World, to sound forth false alarums of disobedience to encourage peoples rebellion.

Tantum relligio potuit suadere malorum? Quaepeperit, scelerosa at{que} impia facta.

But to leaue these proud Cardinals (enemies to Caesars)

who thinke their red Hat equall to a Regall Crowne who yet of late from a small beginning g 1.158 (Origine parochi tan∣tum sunt, manipulus Curatorum) or raysed specially by two Popes, Innocentius the fourth, and Paulus the second, to such an height, that now,

Capita inter sidera condunt.

They will write with Cardinal Wolsie, Ego & Rex, I and the King; and are too busie about Kings, eyther to ani∣mate Traytors, or alienate Subiects from obedience vnto Kings: Let vs I say, leaue them a while, and listen to Salo∣mon (who was wiser then all of them,) My sonne (h 1.159 saith he) feare the Lord and the King; and meddle not with them that are seditious; for their destruction shall rise sud∣denly, and who knoweth the ruine of them both? Let vs learne this lesson from our i 1.160 Sauiour, to giue vnto Caesar that which is Caesars: to giue loyall obedience, for it is Caesars royall due. So our Sauiour k 1.161 againe com∣mands the multitude that they should obey the Scribes and Pharises, who did sit in Moses chaire, to obserue and doe what they did command. In all things (not repugnant to Gods Lawes) we must and ought to l 1.162 obey Kings; yet if they command contrary to Gods commands, then wee must follow the m 1.163 Apostles rule and practise, rather to o∣bey God then man; and to remember S. n 1.164 Austins counsell, Si Deus aliud iubeat, aliud Imperator? quid iudicas? maior potestas Deo, da veniam ô Imperator, tu carcerem, ille ge∣bennam minatur: If God command one thing, and the Em∣peror another thing; what iudgest thou to be done? Gods power is greater, giue leaue ô Emperor, thou dost threaten prison, but God hell. God that made these gods ought to be obeyed before them, and duty bindes, that God who is the King of Kings, the maker and master of al Kings (om∣nes Reges eius pedibus subiecti, all Kings subiect, & subiects of that great King,) should be obeyed by them all, and be∣fore them all.

Yet for all this we must not rebell against a King, if he command contrary to Gods Lawes, but imitate the three children: m 1.165 obey in body, and resist in spirit; Regi qui pote∣statem

habet super corpora nostra, corporaliter subiaceamus, siue sit Rex siue Tyrannus, nihil enim hoc nobis nocet, vt spiri∣tualiter bene placeamus Deo spiritu, saith n 1.166 Theophylact: wee must prostrate our selues to the King, who hath power o∣uer our bodies, be he a King or a Tyrant, for this nothing hinders vs spiritually to please the God of our soules. In∣deed it may happen that Potens, the Ruler, is not of God, as the o 1.167 Lord complaines; They haue set vp a King, but not by me, they haue made Princes and I knew them not, As also the manner of getting Kingdomes is not alwaies of God, as Aquinas vpon the 13. of the Romanes rightly deter∣mines it, or as p 1.168 Aretius; multa a Deo sunt, quae tamen non confirmat, sed quodammodo obiter ingrediuntur, Deo tamen sic disponente, at tamen non ordinat, hoc est, non approbat, Many things are by God which he doth not confirme, falling in as it were by the way vpon the world by Gods permission, yet God disposing so, but not ordaining, that is, not ap∣prouing them. For example, q 1.169 Alexander the sixt obtained the Popedome by giuing himselfe to the Diuell; r 1.170 Phocas by sedition got his Empire; Richard the third came to the Crown of England (as s 1.171 some write) by killing his Ne∣phewes and other of the royall bloud; and so of many o∣thers that haue aspired to thrones, viribus & fraudibus, by force and fraud: such are Rulers, rather Vsurpers, yet not of God; for God effects nothing but he effects it by good meanes, so that there is a difference twixt Potens and Po∣tentia, twixt Rulers and Powers: bad Rulers are by the permission of God, not by the ordination of God, as the Apostle saith, Rom. 13. 1. And there is no power but of God; if they be godly powers, then I may say with Austin, t 1.172 Quod iubent Imperatores, iubet Christus, quia cum bonum iubent, per illos quis iubet nisi Christus? What Emperors command, Christ commāds, for whē they command good, Christ commands by them: and the contempt offered to such good Rulers is a contempt of God, as the Lord said ••o Samuel, They haue not cast thee away, but me, ne regnem super illos, 1 Sam. 8. 7. lest I should reigne ouer them: Con∣temptus magistratuum redundat in contemptum Dei: The con∣tempt

of Magistrates is a contempt of God, saith. u 1.173 Are∣tius: and so the Apostle, Whosoeuer resisteth the power, resisteth the ordinance of God, qui vnum laedit, alterum laesit. To conclude, this second duty of Obedience and Al∣legiance to Kings, is by all true subiects faithfully and loy∣ally euer to be performed, being a duty necessary for two * 1.174 respects: 1. Necessitate praecepti: 2. Necessitate finis: First God by manifold precepts commanded obedience to be giuen to Rulers and Kings. Secondly, by the benefits go∣uernment affords, without which all Common-wealths were mothers of common woes, and would become the very shambles and slaughter-houses of Christian bloud, if that obedience were not giuen to Rulers that beare the sword. The kingdome of hell (which is the kingdome of confusion) could not stand, * 1.175 being diuided, (wanting Bel∣zebub their Prince) but should presently, as one day it shal most certainely, come to desolation. Seeing therefore o∣bedience to Kings is a duety so necessary for all subiects, acceptable vnto God, profitable to our selues, without which Kings nor Kingdomes cannot stand, Church nor Common-weale cannot long continue; Pura conscientia praestemus, quae propter conscientiam praestanda sunt: Let vs performe and practise this duty of obedience with a pure conscience, which for conscience sake must be performed, euermore honouring and obeying our dread Soueraigne, (the golden head of great Britaine) beseeching God to prosper him in his glory, and to pierce with sharpe ar∣rowes, the hearts of his enemies, as the Psalmist of Salo∣mon, Psal. 45. 5. euermore obeying and praying, God saue the King.

CHAP. VI.

THE third duty of Subiects to be performed * 1.176 to the King, is Honor; S. a 1.177 Peter commands all Subiects, Feare God, honour the King. S. b 1.178 Paul exhorting all to submitte them∣selues to the higher powers, concludeth, Giue honour to whom ye owe honour: so the Lord himselfe in the fifth Commandement chargeth all to honor Father and Mother; in which precept as most * 1.179 old and new writers well obserue, Kings and Magistrates are vnderstood, beeing politicall Fathers, Patres patriae, Fathers of the Common-wealth, Nutricij patres, c 1.180 Nur∣sing Fathers of Gods Church and people. And this duety (to honor the King) obligeth all by a three-fold bond,

Ex Praecepto	By Commandement,
Ex Maledicto	By Punishment,
Ex Praxi:	By Practise.

First by Precept, God in his Law hath commanded it. * 1.181 Secondly by Punishment; for God hath put a sword in their hands to cut off such as dishonour them. Thirdly by Practise, our Lord and Sauiour with his Disciples did preach and practise obedience, honor, and reuerence, e∣uermore to be giuen to Kings and Potentates. And this word honor, signifieth al that duty whereby the renowne, dignity, reuerence, and high estimation of the King may be preserued and vnblemished, and it reacheth vnto our thoughts, wordes and workes: 1 to honour him in our hearts and thoughts: Curse not the King, no not in thy * 1.182 thought, for the foules of the heauen shall carry thy voyce, and that which hath wings shall carry the matter, saith d 1.183 Salomon. 2 Honor him in thy wordes, seeke not by bad and wicked speeches to disesteeme the dignitie of their sa∣cred persons, for they are Gods deputies, and he that de∣spiseth the deputy, despiseth him that appointed the de∣putie: wherefore God made an expresse precept; e 1.184 Thou shalt not speake euill of the Ruler of thy people. And S^t.

f 1.185 Iude hath marked those for filthy dreamers, Qui domina∣tionem spernunt, Maiestatem blasphemant, Who despise go∣uernment, and speake ill of them that be in authority. Be∣ware of vnseemely, vnreuerent, or contemptible speech; which might diminish or distaine the excellency of Gods Lieutenants; much lesse reuile, mocke, scoffe, or curse them; abuses most disloyall, dishonourable, and worthie of g 1.186 death. It was a wise and worthy answere of Count Charles h 1.187 to one at dinner, disparaging our late Queene (of famous memory) saying, his Table neuer gaue priuiledge to any to speake vnreuerently of Princes; Male de me lo∣quuntur homines, quia bene loqui nesciunt, faciunt non quod mereor, sed quod solent, saith Seneca, Epist. 77. 3. Honor the King in all thy actions, to be ready to defend the ho∣nour and renowne of our gracious Soueraigne, both by * 1.188 word and sword. In his presence vse all lowly reuerence, (bowing thy selfe as Abraham to the three Angels) downe to the ground. It was a rare act and royall speech of Don Iohn King of Arragon, Father vnto Don Ferdinando King of Castile, both meeting at an assembly in Victoria; the Father King would not suffer his sonne to giue him the vpper hand, saying: Sonne you are the chiefe and Lord of Castile, whereof we are descended, so that our duetie to∣wards you as our King and superiour, is farre aboue that duety of the Sonne vnto the Father:

—Regem— semper honorandum sic dij voluistis habere.

And indeed all good people did euer honor their anoin∣ted Soueraignes; Dauid, Salomon, with the rest of the Kings of Israel, how honourable and glorious euer ac∣counted in the eyes of their Subiects. Vbi honor non est, ibi contemptus est, saith Ierome, where honor is absent; there contempt is present, and to contemne these regall chil∣dren k 1.189 of the most High, is to contemne the most High himselfe. And truely the most dishonourable contemners of Regall Diadems are the flattering Pseudoli, the parasiti∣call magnificoes of the Papall Miter: for to extoll the one, they extenuate the other; they honor, yea rather dishonor

their Pope with blasphemous titles, * 1.190 Dominus noster Deus Papae, Our Lord God the Pope; or l 1.191 Papa participat vtram{que} naturam cum Christo; or vice-deus, supreame head of the Church. Which title one of the Gregories, named the first, called Titulum stultum, superbum, peruersum, scelestum, pro∣phanum; and stiled Iohn the Bishop of Constantinople, who affected this pontificall sublimity, Lucifer, supra astra caeli exaltabo solium; and of all flattering Sycophants (the trencher-wormes and platter-friends to Popes of Rome) were some of the clawbacke Canonists, who by hypocri∣ticall and hyperbolicall praises, were the first dreamers of Popes supremacie; and since them many Friers and Iesu∣ites haue beate their braines to make the Regall Scepter stoope to the Popes Miter, stiling their Popes superiours to all Emperours, supreame vice-gods, Gods on earth, Kings triple crowned, Iudges of all the earth, heads of the faith, the high Bishops, Monarchs of the whole world: so that m 1.192 Bellarmine saith, it is hard to describe what the Pope is, such is his greatnesse; Yea sacrilegium est disputare de potestate Papae, saith n 1.193 Ʋictoria, It is a kinde of sacri∣ledge to dispute or argue about the power of the Pope: Potestas spiritualis, & temporalis in vno eodem{que} summo pon∣tifice est vtraque in summo, saith o 1.194 Syluester, Spirituall and Temporall power in our high Pope, is in the highest point and degree. Nay it was not only the base flattery of mer∣cenarie vassals, and priuate Proctors and Promoters of the Chayre of Rome, but also practised by councels giuing the Pope, the sublimity of the true Antichrist: as the last Coun∣cell of Lateran p 1.195 giues to Pope Leo the tenth, Omnem pote∣statem in coelo & in terra, &c. verifying S Pauls description q 1.196 of Antichrist, exalting himselfe aboue all that is called God, and fitting as God in the Temple of God, shewing himselfe that hee is God. It was strange impudencie of that Imposter and crouching Parasite Gabriel to adde a fifth Euangelist to the foure, and to offer this title (Quintus Euangelista) to Clemens the eight; and it was as great ar∣rogancie in Clemens not to reiect it. r 1.197 Baronius acknow∣ledges it, and puts it into his Annals. It would make a

man wonder to reade the immodest and immoderate follie * 1.198 and flatterie of Popes parasites; saying, That though the Pope should carry many soules to Hell, yet, Nemo poterat dicere Papae, cur ita facis? Dist. 40. c. si papa. And againe, s 1.199 Papa volens nolens errare non potest, Though he would he cannot erre; or as Canus saith, Priuilegium infallibilitatis habet, He hath the priuiledg of not erring, which yet is in∣cident to t 1.200 humanity: in the Popes brest is erected the Mo∣nopolie of the infallible spirit of our Sauiour. Or againe, Papa potest conficere nouum symbolum, & multiplicare arti∣culos fidei, & in omnibus articulis multa addere, saith u 1.201 Au∣stinus de Ancona, The Pope can make a new Creed, and adde more articles to our beleefe. Thus, thus, these pal∣try and palpable parasites would haue their Pope like the * 1.202 sonne of pride, which cast lottes vpon the Nations, say∣ing, I will ascend into heauen, and exalt my throne aboue beside the starres of God: I will ascend aboue the highest of the clouds, and I will be like the most Highest. So they goe about to make him as proud as Typhoeus the Giant, who would haue an higher firmament vnder which hee might walke, and bigger starres to giue bigger light, o∣therwise he would pull them downe and fight with Iupi∣ter. So that he is growne to that height of pride, as Con∣stantius the Emperour once said of the Pope, Quod ego vo∣lo, pro canone sit, What I will, shall stand for a comman∣ding Canon; veryfying a Tyrants voyce, like a Nero, or a Nimrod, Sic volo sic iubeo, stat pro ratione volunt as. And indeed the Popes of Rome are so proud, that they would haue Kings kisse their feet, or hold their styrrop, or crowne Emperours with one foote, and y 1.203 strike it off with the other: tread z 1.204 vpon their neckes, abusing that place of a 1.205 Scripture, Thou shalt walke vpon the Lion and Aspe, the young Lion and the Dragon shalt thou tread vnder thy feet. Henry the fourth walked three daies at the Popes gate in frst and snow bare footed: Abbas Vrsp. Platin, in vit. Gregor. 7. Dishonouring Gods high Lieutenants, de∣basing that dignity which is the highest vpon earth, see∣king to haue the superiority aboue them, to depose them

from their Kingdomes, and depriue them of their liues; witnesse the Bull of Pius Quintus against Queene Eliza∣beth of happie memorie, wherein as Gabutius a popish wri∣ter saith, b 1.206 Cogitabat Pius reginam è medio tollere, Pius did think to haue made Queene Elizabeth away; or as c 1.207 Catena another Papist, Pius omni studio faciendum curauit, vt inco∣larū animos ad Elizabethae destructionem facta rebellione com∣moueret, Pius tooke care and study to bring to passe, to moue by rebellion the mindes of the inhabitants of Eng∣land to the destruction of Queene Elizabeth. So as wee may say of Popes, as the people of Pilate, d 1.208 You are not Caesars friend; loth that they should weare a Crowne of gold, and therefore would giue them a Crown of thornes, and crucifie to death Ʋnctos Domini, the Annointed of the Lord, at the Iewes did Ʋnctum Dominum, the Annointed Lord. The times were, you gaue Emperours and Kings more honour, more obedience, when as you acknowled∣ged your selues their vassals, and reuerenced and obeyed * 1.209 them for your Lords; as for a long time the Popes did to the first Christian Emperors: yea the Election of the Pope was a long time in the Emperours hands, who had the right of chusing the Pope confirmed by a Synod of the Popes to Charles the great: e 1.210 Leo the first with many of his Bishops, vsed their knees, intreated the Emperor and his VVife for a Synod. And then no doubt but you gaue them honor and homage too, and you also were forced to pay then money to the Emperor for confirmation, and this lasted 700 yeares after Christ, as Historians f 1.211 write; nay not onely elected by Emperors, but also reiected and deposed from your Popedomes (if the Emperor found any good cause for it,) as the g 1.212 Emperor Otho deposed Pope Iohn the twelfth. h 1.213 Henry the third, Emperor, deposed 3. Popes, as Benedict the ninth, Syluester the third, and Gre∣gory the sixt, and other Emperors haue done the like.

Then the Spirituall and Temporall sword was not in the power of the Pope, (as since Gregory i 1.214 the eight said:) the Emperors had it in their owne hand, and then you feared them, if not honoured them as you ought. But after that

Gregory the seauenth, otherwise called Heldebrand, be∣gan bacchari in Caesarem & Caesareos, to play his hellish part, to seeke to depriue of his Empire Henry the fourth: for this Heldebrand was the first that euer attempted such a Luciferian preheminence, if the k 1.215 Historian doe write true: Lego, & relogo, saith he; Romanorum regum, & impera∣torum gesta, & nusquam inuenio quenquam eorum ante hunc à Romane Pontifice excommunicatum, vel regno priuatum, I reade ouer and ouer the Acts of Kings and Emperors, and I find no where any of them before this, excommunicated of the Pope, or depriued of their Kingdome: but this Popes enterprise had a sutable successe; for by the Councell of Brixia hee was deiected out of the Popedome for it, and * 1.216 being in extreamity, calles one of his best beloued Cardi∣nals to him, and confessed to God, Saint Peter, and the whole Church, that he had greatly offended in his Pasto∣rall charge; Et suadente Diabolo contra humanum genus iram & odium concitasse, By the Diuels perswasion he had raised vp wrath and hatred vpon Mankind. Well, this Helde∣brand (whose Orator was the Diuell) was the first that at∣tempted to depose Emperors; and since, that Prince of the Ayre, who beares rule in the childrē of disobedience, hath moued Peters false friends, and Kings foes, to follow the hellish steppes of proud Heldebrand, seeking to depose Kings, to dispose of their Crownes, and depriue them of their liues, to excommunicate them, to free subiects from their allegiances, to excite Armes against them, to make Martyres of King-killers, euery way labouring to dispa∣rage their sacred Persons, diminish their Regall rights, en∣croch vpon their Prerogatiues, altogether contemning Peters Precepts, yet arrogating Peters Place; Honour the King. How dishonourably and contemptibly (that Milo who bare the Pope on his shoulders) Cardinall Bellar∣mine writes of Kings; That they are rather slaues then Lords: De Laicis, c. 7. Not onely subiects to Popes, to Bi∣shops, to Priests, but to Deacons: Depontifice, lib. 1. c. 7. That Kings haue not their authority immediatly from God, nor his law, but onely from the law of Nations; De

cleric: c. 28. That Churchmen are as farre aboue Kings, as the soule aboue the body, De Laicis. c. 18. That Kings may be deposed by their people for diuers respects; De pontific. lib. 5. c. 8: That obedience due to Kings, is onely for certaine respects of order, and pollicy; De clericis. cap. 28: His workes are full of such foule and false assertions; base, bald, and blockish Paradoxes, repugnant to al Scrip∣ture, right, and reason: that he may say with the Poet;

Hoc equidem studeo bullatis vt mihi nugis, Pagina turgescat.—

Many of his propositions so dishonourable, and iniuri∣ous to Kings, that to confute them, Non opus est verbis, sed fustibus: Armes, not Arts should beat and breake in peeces such pernicious Paradoxes.

But to leaue these Machiauelismes of the Conclaue, (de∣throning Kings to enthrone Popes) let vs learne of God, with what honourable titles, and high prerogatiues in the Booke of God they stand possessed: There they are called l 1.217 Gods, and Children of the most High: The m 1.218 Lords An∣nointed, The n 1.219 Angels of God, o 1.220 The Light of Israel p 1.221 Sit∣ting in Gods Throne, q 1.222 The Higher Powers, the Ministers of God, r 1.223 The Kings of Nations that beare rule; euery where with variety of such high and stately Titles, great Prerogatiues, commanding euery s 1.224 soule to be subiect to them, that he who should goe about to empaire their ho∣nour, must first infringe the Booke of God. Vnworthy is that Creature to breathe the Ayre, which denies honour to the breathing Image of God, his annointed Soueraign, or with vnreuerent action, or elocution, enterprise to de∣base their sacred Soueraignety; such tongues are worthy with Diues to be tormented, or with Progne to be cut out, or with Nicanors to be diuided in crummes for Birds, that will not honour with tongues, and honour with hearts their annointed and appointed Kings, the earthly pictures of the King of Kings. And not to trauel so farre as forraine Climates, to teach them (to honour Kings) let our speech bee bounded within the circumference of his Highnesse Countries, People (aboue all other Nations) bound to ho∣nour

and obey our gracious Soueraigne. We blessed with a King of incomparable wisdome, Rex natus & ad Regna natus, descended of blood royall: t 1.225 A blessednes to a King∣dome, when a King is the Son of Nobles, and much more of noble vertues, prudent in a peaceable gouernement, compleate in the perfection of Learning; eares may ouer∣come eyes, to hear the wisdome of our Salomon: and which is most of all, and best of all to be extolled, sincerely, and soundly religious, labouring to make his Kingdomes, by aduancing Euangelium Christi, Regnum Euangelij: A trusty defender of the true Faith, Tam Marti quā Mercurio, both by Pen and Pike ready to defend Religion against super∣stition; * 1.226 often hath he entred into Theologicall disputes, and foyled Romes most illustrious u 1.227 Cardinals: Yea, his Maie∣sties dinners like Salomons Table, making Auditors say with * 1.228 Salomon; A diuine sentence shall be in the lips of the King; or with wisdome her selfe, x 1.229 Heare: for I wil speak of excellent things, and the opening of my lippes shall teach things that are right. A Patron of the Church, and a Pro∣moter of the Gospell; as y 1.230 Hortensius raised vp eloquence to Heauen, that he might goe vp with her, so our dread So∣ueraigne aduances the Gospel, the Iacobs ladder to climbe to Heauen by it.

Macte virtute: sicitur ad astra.

I am vnable and vnfit to make the Map of our Kings per∣fections, De ipso ipsiloquuntur Antipodes; not any Zone ha∣bitable wherein his glory hath not habitation: and they say, We must praise a King as we honour God, Sentiendo copiosius quam loquendo; and herein such plenty of praise is offered, that—Inopem me copia fecit.

Xenophon might see that in our vertuous King Iames, which he wished in his King Cyrus: O fortunatos Anglos bona si sua norint; Oh happy wee, if wee be thankefull for our happinesse: Nihil his bonis accedere potest, nisi vt perpe∣tua sint, Nothing can augment our earthly ioyes, but to make these lasting: and thanks be to God, our Soueraigne hath, I thinke, already out-lasted the Regency of a dozen Popes. Hominum breuis, regum breuior, pontificum vita bre∣nissima,

saith Petrarcha; Of all men the Popes haue shortest liues, but God grant our Soueraigne Nestors dayes, wish∣ing for him as Martial did for Traian, Lib. 10. Epig. 34.

Dij tibi dent quicquid (Princeps Auguste) mereris, Et rata perpetuò quae tribuêre, velint.

Long may this glorious Candle of Israel last, who as vpon this day was proclaimed with infinite ioy, receiued with peaceable entry, enthroned with glorious inuesti∣ture, and hath hitherto gouerned with admired wis∣dome, comfort and content of all good Subiects; so still to continue in all Princely prosperity, and to hold the Scep∣ter of great Britanny with a tripled addition of yeeres to come for the yeeres past; wishing in desire, though it can∣not be indeed * 1.231

His egonecmetas rerum, nec temporapono, Imperium sine fine dedi:—

Adde to his dayes of the dayes of Heauen, that he and his posterity may here sit vpon the regall Throne, so long * 1.232 as the Sunne and Moone endureth.

—Haec regnd tenere, Et natos natorum & qui nascentur ab illis:

That all his Subiects may euer pray for him, obey him, and honor him; aswel in deeds as words, hea••ts as tongues, saying and praying; God saue the King.

CHAP. VII.

THE fourth duty of Subiects, to be duly ren∣dred and tendered to their annointed Soue∣raignes, is loyall and faithfull seruice, thinking themselues (as Tiberius said of his People) Homines ad seruitutem nati, Men borne to doe them ser∣uice: And therefore it was a commendable order (as a 1.233 Me∣lancthon records it) that euery Citizen did sweare, taking a corporall Oath, Pugnabo pro sacris pro legibus, pro aris, & focis, & solus, & simul cum alijs; & ne patriam meam deterio∣rem qua accepi, posteris tradam, omnibus viribus enitar, I will

fight for Religion, for our lawes, &c: alone & with others, and I will with all my might rather endeauour to better, then to make worse my Countrey to posterity; acknow∣ledging themselues seruants to their Countrey, and vow∣ing their best endeauours to doe her faithfull seruice. So all true subiects are bound by the Lawes of God and men, to be faithfull seruants to their Soueraignes: and if they neglect or reiect this duty, I may say to them as b 1.234 Dauid did to Abner, Ye be worthy to die, because ye haue not kept your Master the Lords Annointed, because you haue not been faithfull seruants to your anointed Soueraignes. If any c 1.235 Bighthan or Teresh seek to lay hands on our graci∣ous Soueraigne, with faithfull Mordecai and Ester speedi∣ly preuent it by reuealing it: If any d 1.236 King of Aram takes counsell with his seruants against the King of Israel, with faithfull Elisha reueale it to your Caesar, euen the words he speakes in his Priuy Chamber; nay, not onely reueale it, but reuenge it; In reos Maiestatis & publicos Hostes omnis homo miles est (saith e 1.237 Tertullian) against Traytors and pub∣like enemies euery man is a Souldier; yea, in this kind and sence, we may and must in fortitudine nostra sumere cornua, with f 1.238 Zedekiah make hornes of iron, to push these trea∣chercus Aramites vntill wee haue consumed them, giue couragious resistance to treacherous violence, vntill they may receiue deserued doome by Iustice. And for the per∣formance of this loyall seruice to their appointed Soue∣raignes, no condition of men vnder the Sunne can pleade immunity, neither Popes, Priests, nor People; the Pope cannot pleade priuiledge, if he will stand to his owne and * 1.239 old title, Seruus seruorum, A seruant of Seruants: but he carries himselfe now adayes as if his Prentiship were out, and would change his stile to be Dominus Dominorum, A Lord ouer his Lord; as the old g 1.240 Poet tels vs,

Roma tibi quondam fuerant Domini Dominorum, Seruorum serui nunc tibisunt Domini.

For he disclaimes in action his old appellation, the ser∣uant of seruants, & neuer vses it but by way of equiuoca∣tion. But to let him goe: for Senex psittacus non capit feru∣lam, * 1.241

He is too old to learne, and happy are those Kings, that haue least part of his seruice; but if it please the Pope to be like the High Priests, (and I thinke that title is high enough for him) they were content to call themselues ser∣uants vnto Kings, as Abimilech accounted himselfe Sauls seruant; h 1.242 Let not the King impute any thing vnto his ser∣uant, &c. And Zadocke i 1.243 the High Priest, called by Dauid his seruant: So k 1.244 Aaron to Moses, Ne indignetur Dominus meus, Let not the wrath of my Lord waxe fierce. In a word, Summi sacerdotes regibus subdebantur, saith their l 1.245 Ie∣suite, Their chiefe Priests were subiects and seruants to Kings in the Law: and the chiefe Apostle euen Saint Pe∣ter, from whom they would fetch their Pedegree of Pri∣macy, enioynes all in the Gospell to submit themselues for the Lords sake, whether it be vnto the King, as vnto the * 1.246 superior. So that their freedome from seruice to the Prin∣ces of the Earth, hath no warrant, except from the Prince of the Ayre, to whom Rome dedicates her scepter and ser∣uice. And this loyall seruice of the members vnto the roy∣all and Princely Head, ought to be dutifull, faithfull, and perpetuall: that is the happy seruice, which comes from an hearty obedience; many things may seeme so in appa∣rance, which are not so in eslence: It is the practise and ve∣ry * 1.247 prayers of the wicked to cry thus: Hor. 1. Epist. 16.

Da mihi fallere, da iustum, sanctum{que} videri, Noctem peccatis, & fraudibus obijce nubem.

If they seeme trusty in shew though treasonable in heart, they care not, like bad seruants, not in singlenesse of heart, but with seruice to the eye, as men-pleasers, obey they their regall Masters. This Age is full of such treacherous hearts, as deceiptfull as m 1.248 Ioab to Amasa, who tooke him aside to speake with him peaceably, and smote him vnder the fift rib that he died; or like n 1.249 Dalilah to Sampson, with faire words, and weeping to betray him to the Philistines: No treason but in trust, Decipimur specie recti; The fained voice of Fowlers catcheth the Partridges, & Plouers: The Mother of Error puts on her maske, to bee taken for the Daughter of Time, truth: The Wolfe in sheeps cloathing,

scarce knowne from the sheapheards dogge. o 1.250 Ptolomie the sonne of Abusus, vnder a faire vizard of loue and kindnes feasting Simeon and his two sonnes, killes them in his ban∣quetting house: p 1.251 Herod when he would play the wolfe, he counterfetted a Foxe: q 1.252 Goe and search diligently for the Babe, and when ye haue found him, bring me word, that I may worship him; his meaning was to worrie him: So r 1.253 Iudas comes with his Aue Rabbi, Haile Master, betraying him with a kisse: Do'i non sunt doli, nisi astu celas. Plautus. So many a perfidious Traytor will cry, Aue Caesar, God saue the King: but it is with such an affectiō as Antoninus Cara∣calla said of his brother Geta, Sit diuus modo non viuus, Let him be a Saint or a King in Heauen, so he be not a King on Earth. Beware of dissemblers, parasites, and equiuocators; His nomina mille—mille nocendi artes: Such are full of fraud, full of villany; beleeue them as the people of Rome belieued Carbon, swearing neuer to credit him. They are like to Polypus, haue s 1.254 various shapes, changing themselues into Angels of light; but Malus vbi se bonum simulat, tunc est pessimus, A bad man when he counterfetteth to be good, is worst; Simulata t 1.255 sanctitas est duplex iniquitas, A counter∣set holinesse is a two fold wickednesse. Let vs performe according to our place, faithfull, hearty▪ and trusty seruice to our dread Soueraigne; and though the wicked labour * 1.256 to darken with a cloud of slaunder our faire and faithfull seruice, yet at last that eclips of enuy will vanish of it selfe, and our owne innocency and fidelity will animate vs like that Romaine Marius, who being accused by the Senate of * 1.257 Treason, in a passion teares his garments, and in sight of them all shewes them his wounds receiued in the seruice and defence of his Countrey, saying; Quid opus est verbis, vbi vulnera clamant, What need of words, our wounds de∣clare, our blood was shed for your welfare? Faithfull ser∣uice is laudable before men, and acceptable before God; it may be by the wicked sometimes blamed, but it cannot be shamed: though it be not alwayes rewarded on earth, it shall be sure to find rewards in Heauen, as they u 1.258 once complained, Penes caeteros imperij praemia, penes ipsos seruitij

necessitas, that others found the sweet preferment, and they had horse and heauy burthen for their seruice; yet vertue is a reward to it selfe: bonorum laborum gloriosus fructus, the seruice of the * 1.259 righteous is accepted, and the remem∣brance thereof shall neuer be forgotten:

Ipsa quidem virtus sibimet pulc herrima merces. * 1.260

And this seruice due to our King and Country (if neede require) must reach vs{que} ad aras, prodigall of labor, limbe, or life, to defend both; the safetie of both, eyther King or Country is so inseparable, that the seruice done to eyther is alwaies commendable and honourable. VVee haue fa∣mous presidents in this kinde to presse vs to performe the vtmost of our seruice in loue to our Country, in duety to our King: the 3 Decij. Zophirus, Cn: Scipio, ••uluius Nas∣sus * 1.261 &c. all offered to sacrifice their liues in loue for their Countrie:

* 1.262 Dulce & decorum est pro patria mori:

The * 1.263 story is most famous of Quintus Curtius a noble Romane, who hearing by the Oracle, that the safety of the city of Rome consisted onely in the sacrifice of one of her best affected children, valiantly and voluntarily leaped in∣to that deuouring gulfe, and so preserued the Citie. * 1.264

• Hor. ad Flor.
  • Hoc opus, hoc studium, parui properemus & ampli,
  • Si patriae volumus, si nobis viuere chari.

A spectacle of loue and loyalty, a sacrifice of high obedi∣ence, that is presented vpon the wings of death; I will not •…•…y worthy of imitation: because like vnto selfe sacrifi∣ing of Cleombrotus, they were Martyrs stultae Philosophiae, Martyrs of their fond Philosophy, yet notwithstanding worthy to stirre vp great affection for Subiects to loue as truely their King and country; and the King and Coun∣try to loue such Subiects, that for them aduenture their liues. Naturally euery one loues his Country, Nemo pa∣triam diligit quia magna est, sed quia sua est, saith y 1.265 Seneca: No man loues his Country because it is great, but because it is his owne: Ouid:

Nescio quâ natale solum dulcedine cunctos * 1.266 ducit, & immemores non sinit esse sui:

The Persians did beare such loue to their Country, that they must sweare by the Sunne rising, neuer to become Iewes, Grecians, Romans, Egyptians, but euer to remain Persians: They counted no fault more foule, then to be a foe to his owne Country. It was an excellent saying of Aulus Fuluius, who finding his sonne in the conspiracy of Catiline, tells him, Ego non te Catilinae genui, sed Patriae, I did beget thee not for Catiline, but for thy Country. They that are Traytors to their King and Country, may fitly be compared to Vipers: The Vipers are conceiued (as z 1.267 Pliny writes) by biting off the Males head, and borne by eating through their Mothers belly; So they would Decapitare Caput, destroy the King their head, and lacerare matrem, teare the bowels of their mother, their natiue Countrey. Our English Fugitiues are the spawnes of these Vipers, Parsons, Saunders, &c. who because they could not eate through her bowels and belly with their teeth, in reuenge raile at her with their tongues; to whom I cannot giue a fitter answer then that which the a 1.268 Spanish Verdugo gaue to Sir William Stanley, railing against this his natiue Coun∣try; saying, Though you haue offended your Countrey, yet your Countrie neuer offended you.

These Iesuited fugitiues, who at Rhemes or Rome doe now—b 1.269 Caluo seruire Neroni, vnnaturally forsake their King, Country, Kindred, and deuote their liues & labours to giue all homage to the chayre of Rome; and though they colour their treasonable plots and proiects of confu∣sion vnder pretence of conuersion, yet bloudy is that faith, that Cain-like will kill their natiue brothers, and Nero-like rip vp their dearest Mother; Conuersio animae praeten∣ditur, subuersio regis, reip. & Ecclesiae intenditur, They pre∣tend religion, but they intend rebellion and desolation. But to leaue these Vipers, of whom I may say as the Soul∣diers at the death of the sonne of Maximus, Non debet seruari vnus Catulus, Not any of their young ones worthy to be kept vp for store; let vs in an example or two, be∣hold the deepe affection of Kings loues vnto their Sub∣iects. The story is common of King Codrus the Athenians

King, who being assaulted and assailed by enemies, recei∣ued this Oracle, That his army should preuaile if he would suffer himselfe to be slaine of his enemies; which newes when it came to the eares of his aduersaries, they made an edict, Nemo tangat Codrum, None might touch Codrus: Codrus then changed his habit: see the fire of loue; he went to his enemies thus disguised: marke the flame, there was he slaine: looke vpon the ashes, the vrne of Codrus, what doe they say, but▪

Hor.

• Quo nos cun{que} feret melior fortuna, parentes
• ibimus ô socij, comites{que}—

So King Leonides sacrificeth his dearest bloud at Ther∣mopilas, fighting valiantly in defence of his Country and kingdome:

• Cic.
• 1 Tusc.
  • Dic hospes Spartae nos te hic vidisse iacentes, dum sanctis patriae legibus obsequimur.

In a worde, I neuer read of any King (vnlesse such as c 1.270 Nero and Caligula) that did not wish well to his owne Country and kingdome: For, Principis est consulere omni∣bus, prospicere saluti patriae, saith * 1.271 Cicero, It is the office of a King to take care and counsell for the welfare of his peo∣ple: Princeps suorum subditorū velut sui ipsius corporis mem∣brorum curam gerit, saith Agapetus, A Prince takes care of all his Subiects, euen as the members of his owne bodie. And so Alfonsus a King had his symboll; (a Type of his true loue) a Pellican with her bill pricking her brest, fee∣ding her young with her bloud, with this inscription, pro lege & pro grege; declaring Emblematically, That Kings with continuall cares wast their liues to prouide for their * 1.272 peoples welfares: For good Kings will say with Hadria∣nus Caesar, Sic se gesturum principatum, vt sciant rem populi esse, non suam; They will so gouerne that all men may see they aime more at the publicke good, then any priuate gaine. It is their office to protect their people, prouide for the welfare of the common-wealth, maintaine good Lawes, execute Iustice, defend the Faith, and promote the Church. So we e 1.273 read that when the Emperor is crowned, the Archbishop of Colen propounds seuerall demands,

An Ecclesiam defensurus? Iustitiam administraturus? Impe∣rium conseruaturus? viduas, orphanos{que} protecturus &c. Whe∣ther hee will defend the Church? Administer Iustice? Pre∣serue the Empire? and protect the widdowes, fatherlesse, and friendlesse? The f 1.274 Kings of Sparta at their Coronation did sweare to raigne according to Lycurgus Lawes: and I thinke it is the order of most Christian Kings at their Co∣ronation to sweare to rule according to Iustice, and to maintaine the lawes and liberties of their kingdomes; for farre be it from Kings thoughts to say with Thrasyma∣chus, Principum vtilitate & libidine omne ius definiri, All Law to be defined by their pleasures and profit: for that is to say with the Mother of Antoninus Caracalla, to him quodlibet licere, any thing to be lawfull for him; or with Caracalla himselfe, Imperatores leges dare, non accipere, Emperors giue Lawes, but doe not liue by them. The foundation of well-gouerned Kingdomes hath two sup∣porters (saith▪ g 1.275 Machiauell▪ bonas Leges, bona Arma, good Lawes, and good Armes: And that famous Emperor h 1.276 Iu∣stinian saith, Imperatoriam Maiestatem non solum armis de∣coratam, verùm legibus oportet esse armatam, Imperiall Ma∣iesty not onely to be adorned by Armes, but also armed by Lawes; and then the Lawes will be best obeyed, when the Law-makers obey themselues. It was a woe our Saui∣our denounced against the i 1.277 Interpreters of the Law, be∣cause they did lode men with burdens greeuous to be borne, and they themselues touched not the burdens with one of their fingers: Promulgers and publishers of Lawes ought to be practisers of the same. It was a royal speech of the Emperor Traian, when he deliuered the sword, prae∣fecto praetorij; saying to him, Si bene imperauero, prome; sin contrà aduersus me stringito; If I rule well, draw out that sword for me; if otherwise, against me: and happy is that Kingdome whose supreame head giues good Lawes to o∣thers, and liues by them himselfe, it animateth all to obey. * 1.278

• Ad te oculos, aures{que} trahis, tua facta notamus,
• nec vox missa potest Principis ore tegi.

Principis vita est censura ciuium, saith k 1.279 Plinie, The life of King, the life of imitation, his good life as powerfull to draw people to goodnesse, as good Lawes:

Claud:

• —non sic inflectere sensus * 1.280
• Humanos edicta valent, quam vita regentis:

The Rulers godly life, like a good Glosse vpon a Text, makes a perfect commentary vpon the Law to moue vul∣gar obedience. O then let vertue and piety flame in the breasts of Princes, cherish these (O sacred Potentates) at your high Altars, and then your excellent actions will produce exemplar imitations.

Persius.

• Regibus hic mos est centum sibi poscere voces,
• Centum ora, centum linguas—

Many millions of men are your spectators, nay the world is your stage wherein your actions are euen axioms to draw that many-headed beast, the multitude, eyther to vertue or vice. What a glorious and most applauded of all the Saints of Heauen, is your well-acted taske and office, if you render vp your Crownes to him that is the King of Crownes and Scepters, with a commended plandite? then indeed you shall worthily

• Pers.
• Sat 1.
  • Os populi meruisse, & Cedro digna locutum linquere—

Leaue happie monuments on earth, of your immortall same, and at your farewell from your earthly thrones, leaue a lamen∣ting and bewailing world, but attended vnto heauen with the praiers of your people, with an army of Angels to wel∣come your arriuall, And heerein how are the people of great Britaine bound to render perpetuall praises to Al∣mighty God? who hath blessed them with such a godlie * 1.281 and gracious King, who with his life, lawes, and labours, by his publicke example in the true seruice of God, by the integritie of his life, industry in sacred studies, clemencie in gouernment, delight and diligence in hearing Church∣exercises, making his Court, as it was said of l 1.282 Constan∣tines, Ecclesiae instar, like a Church, their publicke Seruice and Sermons deuoutly performed, and religiously accep∣ted and embraced, labouring Regis ad exemplum totum

componere regnum: by a Kingly patterne of deuotion to ex∣cite all to an holie imitation: So that wee ought to giue God more thanks then Plato did, who yet thanked God for three things: 1. pro ratione: 2. pro natione: 3. pro erudi∣tione: for his reason, nation, and learning: 1. for his rea∣son, being made a man, not a beast: 2. for his nation, a Grecian, not a Barbarian: 3. for his liuing, in the daies of learned Socrates, of whom hee reaped great knowledge. Wee ought also to thanke God for these and other bles∣sings, beeing not meerely men, but Christian men, liuing vnder the reigne of a most Christian King, a Defender of * 1.283 the Faith, and cherisher of the Gospell; a louer of Peace: that wee may truely say, as the people did at the death of Pertinax the Emperour, Dum illeregnabat tranquille vi∣uebamus, & neminem metuebamus, While hee reigned, wee liued quiet, and feared no enemies, So now euery man may sit in peace vnder his Vine and Figtree, & beare a part in the song of those heauenly Souldiers, m 1.284 praising God and saying, Glory be to God in the high heauens for our peace on earth. VVe enioy that blessing promised to Salo∣mon, I n 1.285 will send peace and quietnesse vpon Israel in his daies, A blessing worthie of thankesgiuing: So that wee may in a Christian peace serue the God of peace, and praise him for our peace, and pray to him for the preseruation of the happy instrument of this our peace: for peace is a nurse of Religion, but bloudie warre the mother of misery, mis∣chiefe, and abhomination; for,

* 1.286 Nulla fides pietasque viris qui castra sequuntur.

In time of Warre the God of peace neglected, True faith and Pitty is then reiected.

Let all from head to foote, from our Salomon in the Throne, to the poorest member in the kingdom, prostrate their humble soules to the throne of God, (the giuer of all blessings) and in all faithfull obedience, tender him their dutifull seruice, o 1.287 seruing the Lord in feare and reioycing in trembling; ascribing all praise and thanks to God, say∣ing, p 1.288 Saluation belongeth vnto the Lord, and his blessing

is vpon the people; Gratias q 1.289 agere Deo possumus, referre non possumus; giuing God all possible thankes for his bles∣sings, the least whereof is more worth then all our thanks; yet, Ascensus gratiarum descensus gratiae, the ascending of our thankes doe bring descending graces. And with our best and faithfull seruice to our good God, the King of Kings: let our loyall and dutifull seruice be neuer wanting to his vertuous vicegerent, his annointed deputy on earth, our high and dread Soueraigne, r 1.290 Qui tangit eum tangit pupillam oculi ipsius, as the Lord speakes of Sion; Hee that toucheth you, toucheth the apple of his eye: beseeching God to be Protector Saluationum Vncti, the defender and * 1.291 deliuerer of his Anointed, to giue him prosperity, peace, and plenty of all things: yea, plenty of it, which Lewes the eleuenth the French King complained hee onely wan∣ted in his Court; and being demanded what it was, hee said ••ruth, a Diamond faire and fit to adorne a Diadem, commendable to God, acceptable to Kings, profitable to Common wealths; Hee is the Kings and Countries best seruant, that brings in his mouth a message of Trueth. I haue s 1.292 read how a certaine poore man comming to see Constantine (an Emperor renowned through the world by Fame and Fortune) and that poore man fixing his eies vp∣on him, said thus, Putabam Constantinum aliquid praeclarius & mirabilius fuisse, sed iam video eum nihil aliudesse praeter hominem, I had thought Constantine had beene some rarer and more admirable Creature, but I see he is but a man; to whom Constantine gaue many thanks, (being both plaine and true) saying, Tu solus es, qui in me oculos apertos habu∣isti Thou art onely the man that hast looked vpon mee with open eies; others did flatter him, making him be∣leeue that hee was not, but this man honestly and truelie told him what hee was. Like t 1.293 Macedonius the Eremite, who said to the officers of Theodosius, Dicite Imperatori non es Imperator solummodo sedetiam homo: Tell the Em∣peror he is not onely an Emperour, but also a man: For though in Scripture they be called Gods, it is in sensu mo∣dificato, * 1.294 a qualified sence, Gods by deputation, earthly

Gods, not by nature, but by regiment: they shall dwell in the Lords Tabernacle (and are worthy to be in Kings Courts) s 1.295 who walke vprightly, worke righteously, and speake the trueth from their hearts: Qui verit atem occul∣tat, & qui prodit mendacium, vter{que} reus est; ille quia pro∣desse non vult, iste quia nocere desiderat, saith r 1.296 Austen, He that hides the truth, & he that tels a lye, both be guilty: He because he would not profit, this because hee would haue hurt. The Lord and louer of Trueth euermore blesse his Maiesty with trusty t 1.297 Nathaniels, in whom is no guile: Such are the best seruants and secretaries to King and Country, who like one of those three seruants to King Da∣rius, the keepers of his body, come with this sentence, lay∣ing it vnder the Kings pillow, u 1.298 Trueth ouer commeth all things: But keepe from him (O King of Kings) all flatte∣ring Doegs, crafty conspiring Achitophels, rebellious Shebas, treacherous Zimries, vnfaithfull Zibas, false Ioabs, and Romish Iudasses, who honour him with their lips, but their hearts be far from him. And let all true subiects to his gracious Highnesse, faithfully performe all loyall seruice to this our * 1.299 Iosias, who restores the booke of the Law and holy Scripture; who like x 1.300 Dauid, fetcheth home the Arke of God and his sacred Gospell; who like y 1.301 Asa puts downe Idolls, and commands all to seeke the Lord God; who like z 1.302 Iehu, not kills, but * 1.303 banishes Baals Priests, the Romish rout of Seminaries and Iesuites, waiters and wor∣shippers of the Papall Moloch (an a 1.304 Idol hauing hands al∣waies to receiue gifts.) Our Soueraigne loathes these lo∣custs, and labours

—has terris & templis auertere pestes:

To free the Church and Country of these plagues; so that it makes our hearts leape for ioy, and cry aloud, b 1.305 O Lord how fauourable hast thou beene vnto our land in placing religion, learning, vertue, and honour in one seate,

Quam bene conueniunt cùm vna sede locantur, Maiestas, & virtus—

An admirable spectacle to behold vertue and honour, in the royall Throne: What fires of zeale, loue, and seruice

should it kindle in the hearts of subiects, in thankefulnes to God, to serue the Lord in feare, and come before his presence with a song of thankesgiuing falling downe be∣fore the Lord our Maker, in soule, in body, all within, and all without? He giues all, & must be praysed of all, prayed to of all, for he is all in all. He c 1.306 hath not dealt so with eue∣ry Nation; and therefore let vs with the d 1.307 Psalmist say and sing, O my God, and King, I will extoll thee, and praise thy name for euer and euer. Let e 1.308 Israel reioyce in their King: and to conclude with the words of Musculus, f 1.309 Acceptus, foelix, & gratiosus sit iste, quem Dominus nobis regem dedit; Welcome, wished, and most worthy is he, whom God hath set vp to raigne ouer vs, who happily succeeded a Vir∣gin * 1.310 Queene. & proclaimed a day before the Festiual of the Queene of Virgins, (a faire Prologue of much ioy) who now with great felicity, and tranquility, hath raigned 15 yeeres in this great and flourishing Kingdome; many more yeeres we continually pray to be multiplied, Addat é no∣stris annos in annos Deus; Make him full of dayes and full of Trophees of honour, and grant him loyall Subiects, faithfull in obedience, and dutifull in all seruice, saying in tongue ioyfully, in heart truly; God saue the King.

CHAP. VIII.

THE fifth duty of Subiects to be duly and tru∣ly payed and performed to their sacred and dread Soueraignes, is Tribute, which is (as Vipian saith) Neruus reip. The strong s••ew of the Common-wealth, without which, King, nor Kingdome cannot stand: And therefore our Sa∣uiour first by g 1.311 president paid Tribute, and also by precept, resoluing the Disciples of the Pharises, demanding, whe∣ther it was lawfull to giue Tribute vnto Caesar, or no? told them peremptorily, h 1.312 That they must giue vnto Caesar that which was Caesars: Reddendum est tributum, honor & obedi∣entia in omnibus, quae non pugnant cum verbo Dei, saith Pisca∣tor,

vpon that place; Tribute Honour, and Obedience, is to be giuen vnto the Magistrate in all things, not repugnant * 1.313 to the word of God: for this cause (saith i 1.314 Saint Paul) ye pay Tribute, because the King is the Minister of God for thy wealth, applying themselues for the same thing: Cu∣stodit te Princeps (saith k 1.315 Theophylact) ab Hostibus, debes ita∣què ei tributum: The Prince keeps thee safe from enemies, thou doest owe him therefore Tribute; and as he speakes still in that place, Nummum ipsum quem habes ab ipso habes, The money which thou hast, thou hast from him, and ther∣fore, * 1.316 Non date, sed reddite, Not giue, but pay; not a gift, but a debt, which all Subiects owe to him. Non damus sed red∣dimus, quiequid ex officio cuiquam damus, saith Beucer; We doe not giue, but pay that which of duty we owe: Tri∣butes, Subsidies, and Taskes, &c: are not gifts, but debts, which of necessity they must and ought to pay. Hoc Scrip∣turae approbant, hoc leges ciuiles communi gentium omnium consensu recipiunt (saith l 1.317 Hiperius): This doe the Scriptures allow of, (writing there of the payment of Tributes) this doe the Ciuill Lawes, with the common consent of all Na∣tious accept, and approue: Ius pendendi vectigalia apud om∣nes gentes fuit semper receptissimum (saith the same m 1.318 Hipe∣rius) The Law and right of paying Tribute, among all Na∣tions hath euer beene accustomed: for how could Kings maintaine their States, defend their Countries, reward their faithfull seruants, vndergoe so manifold expences, which belong to a regall reckoning, vnlesse their Subiects with Tributes, Taxes, and Subsidies, helpe to sustaine the common charge? And therefore n 1.319 Caluin writes well, that Tributes and Taxes are the lawfull reuenewes of Princes; which serue to maintaine their royalty, and the Common-wealths tranquility: Tributa necessaria sunt reip: sine eis, nec quies, nec arma, haberi possunt, (saith Tacitus) o 1.320 Tributes are so necessary for the Common-wealth, that neither peace, nor warre, nor weapons, can be without them: for warre cannot be maintained without men, nor men without mo∣ney, which is Neruus belli, The sinew of warre; Tributis & vectigalibus nulla resp: aut imperium nedum magnum carere

potest, (saith the same p 1.321 Tacitus) No Countrey, or King∣dome, be it neuer so great, can lacke the payment of Tri∣butes, &c. In regnis bene constitutis certum constitutum est, Tributum (saith Herodotus q 1.322) In wel gouerned Kingdomes, there is certaine Tribute to be paid. r 1.323 Augustus Caesar tax∣ed all the World, that is, all the Regions and Prouinces then subiect to the Romaines, (as the learned interpret it); and this was as Caluin notes, Annuum Tributum, * 1.324 sed non quotannis fiebat descriptio; A yeerly Tribute, though not euery yeere put in wrighting: And the Iewes (though at first) they did aegre ferre mentionem discriptionis, Hardly away with this yeerely taxing, Non tamen reluctatos esse pertinaciter, as s 1.325 Iosephus writes, They did not obstinately resist it, but by the perswasion of their High Priest, they suffered themselues to be taxed. Salomon could not haue beene so rich if his people had not payed him Tribute; but the weight of gold t 1.326 they brought to Salomon, in one yeere was sixe hundreth threescore and sixe Talents of Gold. This duty of paying Tribute, Subsidies, and Taxes, &c: by the subiects to the Soueraigne, is by the law of God, and lawes of men, and common customes of most Nations commanded and approued, and that for foure principall causes.

First to maintaine that royall estate which God hath giuen to Kings: the glorious patternes of Kings magnifi∣cence, may be fully seene in royall Salomon: Looke but v∣pon * 1.327 his Throne, 2 Chro. 9. 17, and you may iudge of all the rest of his royalty.

Secondly, To defend the Common-wealth, both in peace and in warre, which requires a great Treasury. A great Bird had need of a great neast: That High Head which cares for all the politicke body, and night and day studies to preserue their welfare, must participate of their wealth, without which the publike peace and security can∣not be effected: for it is, Status insolidus qui earet solidis.

Thirdly To contestate and acknowledge their ho∣mage and subiection to their Soueraigne: for Tributum da∣re, est imperatori subiici, & signum seruitutis, say the Ca∣nonists,

nonists, u 1.328, to pay Tribute is to be subiect to the Emperour, and a signe of seruitude, confessing all duty and loyalty to be due, to their annointed Soueraigne, who hath power to command them, their * 1.329 goods, * 1.330 lands, & liues, for the ser∣uice of the Kings and Countries preseruation. Looke vpon the Israelites (when King Saul was dead) comming to e∣lect and annoynt Dauid in Hebron, to be King ouer Israel, * 1.331 Behold we are thy bones and thy flesh, meaning (as I take it) that their liues and all, were at his seruice and com∣mandement: for Tribute is not onely of money, but Sudor & sanguis populi, The sweat and blood of the people, if such need require to defend their King and Countrey, is a Tribute due from them, willing and ready to aduenture their liues and limbes, to giue repulse and resistance to forraine or domesticall violence.

Fourthly, To testifie their gratefull affections to their gracious Princes, in thankefulnesse for the great benefits by their prudent, prouident, and politicke gouernement, reaped and receiued. So Dauid in lamenting Sauls death, remembers the benefits his subiects receiued by him in his life time, x 1.332 Ye Daughters of Israel weepe for Saul, which cloathed you in scarlet with pleasures, and hanged orna∣ments of gold vpon your apparell: So y 1.333 Ieremy of the good King Iosiah, lamenting his death, The breath of our no∣strels, the Annoynted of the Lord, was taken in their nets, of whom we said, Vnder his shadow we shall be preserued among the Heathen. A good King, brings many blessings & benefits vnto his people; and therefore when such as are in authority, be righteous, the people reioyce, saith z 1.334 Salo∣mon. a 1.335 A King by iudgement maintaines the countrey, By a man of vnderstanding and knowledge, a Realme endu∣reth long, saith the same b 1.336 Salomon; yea, (as wise Plato well said) Beatas fore resp: cum aut Philosophentur reges; aut reg∣nent Philosophi: When as Kings were Philosophers, or Philosophers Kings, then such Common-wealths should be happy. And indeed all earthly happinesse which is de∣riued to the members, proceeds from the Head, (next vn∣der God, the primary Author of all good things) by whose

direction, discretion, circumspection, care, counsell, and continuall vigilancy, they are preserued in peace, and pros∣per in plenty: for there are sixe externall earthly helpes, ne∣cessary for the temporall prosperity of any Kingdome. 1. A King to rule. 2. A Law to iudge, 3. Pollicy to guide, 4. People to inhabite, 5. Power to defend, 6: Riches to maintaine it, and which is the Alpha and Omega of all, and aboue all, and before all, the Lord and King of all, to pros∣per and preserue all, without whose protection these must come to ruine all. c 1.337 Except the Lord keepe the City, the keeper watcheth but in vaine; Except the Lord gouerne and guide the shippe of State, it runnes vpon the rocke: Therefore Prince and people ought duly to say with the d 1.338 Psalmist; Thou art our King, O God, send helpe vnto Ia∣cob, Through thee haue wee thrust backe our enemies, through thee haue wee trodden downe them that rose vp against vs, &c. Rise vp for our succour, and redeeme vs for * 1.339 thy mercies sake. Well, Tributes, Subsidies, Taxes, &c: are a good meanes to help to support the state of Kingdomes; and as they bee the publike Tribute of the Common-wealths, so should they bee imployed about the publike tranquility. Let no Theudas herein deceiue you, or any Iu∣das of Galile (who in the dayes of the Tribute, drew away much people, as e 1.340 Gamaliel speakes) delude you; for he pe∣rished, and all that obeyed him: Si quis putat non esse vecti∣gal soluendum, aut tributum aut honorem exhibendum, in magno errore labitur, saith f 1.341 Austen; If any one thinke Im∣posts, Tribute, and honour, ought not to be paid to them, he falles into a great errour: Iure debemus, & nisi facimus, peccamus in iustitiae regulam, saith g 1.342 Aretius; We owe them by right, if wee doe not pay them, wee offend against the rule of Iustice: Nay to pay them is so necessary for all, (as the same Aretius there) Nisivelint fortunis, & bonis, adeo{que} ipsa salute spoliari, Vnlesse they would be depriued of their fortunes, wealth, and welfare: Therefore pay it truly, and doe it heartily, as to the Lord, and not vnto men; not grudgingly, as if compelled by necessity, but cheerefully and voluntarily in humble testimony of your hearty fide∣lity,

loue, and loyalty. But herein may arise a question; The * 1.343 Laity ought to pay Tribute to their Soueraigne Kings, but whether the Clergy? And the chiefe pillars of Pope∣ry haue already passed their verdict, that they ought not to pay Tribute; and he that was then foreman of the grand Iury, I meane Boniface the 8, came not forth with an Igno∣ramus, but with a Definitiue Decreuimus Decreeing, that no Clergy man should pay tribute: And since a late Iury of Popish Doctors, that haue beene empannelled vpon that case, haue passed their verdicts, that Clergy men are ex∣empted, not onely from Tributes, but also from all trials, or punishments, to be inflicted by secular Courts. So h 1.344 Ba∣ronius in his Paraenesis to the Venetians writes, Senatum venetum contra sacerdotes vel enormissime delinquentes, nul∣lam habere iurisdictionem, quia scriptum est, Tu quis es qui in∣dic as alienum seruum? &c. The Senate of Ʋenice hath no iu∣risdiction against Priests, neuer so fouly offending, be∣cause it is written, What art thou that iudgest another mans seruant? he stands to his Master, or fals; and the Ve∣netians doing contrary, he compares to be Instar monstri, & portenti Luciferi, Like that monstrous portent of pride, Lucifer. Know ye not that we shall iudge the Angels? So Baronius; So i 1.345 Bellarmine, sing the same song, that Church∣men that are borne, and inhabite in soueraigne Princes Countries, are notwithstanding not their Subiects, and cannot be iudged by them, although they may iudge them: And againe, that the obedience, which Churchmen giue to Princes, euen in the meanest and meere temporall * 1.346 things, is not by any necessary subiection, but onely out of discretion, and for obseruation of good order and cu∣stome: These two Cardinals, like Sampson, sweate in the Philistians mill, to grinde to powder the power of Princes ouer the Clergy; thereby the more to aduance the, vsurped might of the Papall Miter. What should I record the pal∣try verdicts of others, who liue vpon Bellarmines & Baro∣nius scraps and fragments, as the Poets did vpon Homers Bason? and will wright and fight, yea

—Iurare in verba Magistri,

Sweare to defend the foulest errors of their false Ora∣cles:—

Quos penes arbitrium est, & ius, & norma loquendi.

If Bellarmine and Baronius, the one in controuersies, the other in Histories (men indeed deep, and famous in know∣ledge, if it were sanctified) if they haue once beate their braines about any point, then the Ignatian brood, (a soci∣ety like to k 1.347 Hannibals Army, gathered Ex colluuie omni∣um gentium, Of the drosse, and dregs of euery Nation, will tooth and nayle defend it; as if Chrysippus had bred them, who vsed to boast, l 1.348 That if once he had the opinion, he ne∣uer wanted arguments to defend it. Reade but Mariana de rege & regis instit. lib. 1 c. 10: pag. 88: or Francis. Bozius * 1.349 de temp. Eccl: Monar. lib. 2, c. 1, pag. 264, & 265: or to be briefe, Catechis: Iesuit, lib. 2, c. 26, pag. 235: you shall find how they concurre and conspire like Simeon and Leui, to draw the Clergy out of the yoke of obedience from secu∣lar Powers, to inthrall them to a base bondage to the Pope; & indeed it was a pollicy vsed long ago among the Popes, the better to raise the pontificall Hierarchy by de∣grees, to decree Clericall Immunities from secular Autho∣rities, as we m 1.350 reade in diuers places; Nullus iudicum saecu∣larium Presbyterum, Diaconum, aut Clericum vllum sine per∣missu pontificis condemnare praesumat, &c. Let no Iudge Se∣cular, presume to condemne Priest, Deacon, or Clerke, without leaue of the Bishop; if he doe, let him be seque∣stred from the Church: Donec reatum emendet; Till he hath mended his fault. n 1.351 And againe, Episcopi, Diaconi, & quili∣bet Clerici, siue in criminali siue in ciuili negotio, seculare iudi∣cium non possunt subire: Bishops, Deacons, or any Clerkes, may not vndergoe iudgement; either in any criminall, or ciuill businesse, or proceeding: And so o 1.352 againe, Ecclesiasti∣cis mandatur sub depositionis poena, vt laicis imperatoribus, regibus, principibus, comitibus, &c. Talias, collectas, nec sub adiutorij; mutui, aut subsidij, vel doni nomine, licet promissas soluant: It is commanded Ecclesiasticall men, vnder paine of deposition, or depriuation, that they shall not pay to Lay Emperors, Kings, Princes, or Rulers, Taxes, or Tenths,

vnder the name of helpes, lendings, subsidies, or gratuities, although promised. What a cautelous decree is this, as if it were like sacriledge to pay tribute to Kings, as Christ did; or to giue them any thing by way of gratuities, which all may doe without controule? Eugenius I, was one of the * 1.353 first that did Potestatem gladij ciuilis rapere, Snatch into his hands the power of the ciuill Sword, for he decreed, that Episcopi haberent carcerem ad plectenda delicta clericorum; Bishoppes should haue a prison to punish the faults of Clerkes And so Hadrian the first, Ne clerici extra suum fo∣rum in iudicium traherentur; That Clerkes should not be * 1.354 drawne out of their owne Courts. And so * 1.355 Syluester, Lai∣cis clericum in ius vocare interdixit, He interdicted Laycks to call Clerkes into their Courts: So Fabian decreed, Sa∣cerdotes causam dicere & mulctari in sacro, non prophano fo∣ro debere, That Priests ought to pleade their cause, and to * 1.356 be punished in the sacred, not prophane Courts. So Iulius the first, decreed, Ne sacerdos alibi, quam apudiudicem Ec∣clesiasticum dicat; That no Priest should pleade his cause, but before an Ecclesiasticall Iudge. And so many other Popes, Anacletus, Alexander the first, and second; Eusebius, * 1.357 Gregory 7, called Heldebrand, and since him, all haue right∣ly Heldebrandized, arrogating the spirituall and tempo∣rall Sword, as Boniface did, who when p 1.358 Albert the first, sent to him to confirme his election, hee refused, saying; that he was both Emperor and Pope: and so in that pre∣sent Iubile, did shew himselfe, the first day in his Pontificall * 1.359 robes, and the next day in the habite of an Emperour, say∣ing; Behold, here are two swords: and euer since they haue vsed all their skill, plots, and pollicies, to claime a supre∣macy ouer Emperors, Kings, and Princes, not onely in spi∣rituall, but also in temporall matters: Reade but q 1.360 Bozius Booke De temporali Monarch: who there labours to de∣fend, that the supreme temporall iurisdiction belongs to the Pope; so that hee is the vniuersall Monarch of all the World: and that the Emperour holds his Empire of the Church of Rome, and may be called the Popes Vicar, or Officiall, as r 1.361 Iacobatius Writes: Agreeable to the doctrine

and propositions of Bellarmine, q 1.362 that Kings are subiects to Popes; s 1.363 and haue degraded Emperors, and thereupon they challenge both swords, and striue to free themselues, and t 1.364 Dragon-like with their taile would draw the third part of the starres from all obedience and allegiance, from the Kings of the earth, denying all suites and seruice, tributes, trials, or secular punishments to be inflicted vp∣on them, exempting all their Cleargy from temporall sub∣iection: Contrary to the Precepts and practise of the Priests and Prophets of the Law, and Christ and his Apo∣stles in the Gospell: yea contrary to the practise of the pu∣rer times, euen in the Church of Rome, when as their Bi∣shops acknowleged their seruice and fealty to Caesars, and paied them tribute.

Episcopi dederunt, tributa potestatiregiae non resistentes, &c. saith u 1.365 Eusebius, The Bishops paid their Tributes, not resisting regall power: yea let their * 1.366 Pope Vrban speake, tribute was found in the mouth of a fish, Peter fishing, Ec∣clesia tributum reddidit, then the Church paid Tribute: yea x 1.367 Tributarium nummum debetis dare, quo vos indicatis obedi∣entiam vestram, You ought to pay tribute mony, by which you ought to declare your obedience. But peraduenture they will alledge King y 1.368 Artaxerxes commission giuen to Esdras, in which it pleased the King to command, that no Tribute or taxe of the Priests, Leuites, holy Singers, Por∣ters, Ministers of the Temple, or workemen of the Tem∣ple should be taken, or any had power to taxe them in any thing; the answere is easie. First, this immunity procee∣ded, ex mera gratia & beneplacito, from the meere fauour and pleasure of the King, the better to incourage them in their worke at Ierusalem. Secondly, they possessed no lands, but liued by oblations and sacrifices; being herein like the Druides among the Frenchmen (who payed no Tribute) as Caesar writes; the reason was, because they had nothing, and where nothing is, the King loses his right. Thirdly, a particular fauour or example makes not a gene∣rall law: Indeed z 1.369 Iustinian the Emperor hath granted to the Cleargy speciall priuiledges, and freed them from mi∣litary

or martiall imployments, personall officers, and from many exactions; but all this proceeds ex beneplacito, out of an Emperiall fauour, and royall grace, which all vertuous Kings beare vnto Gods Ministers, non ex praecepto, or praxi; for practise a 1.370 Christ himselfe payed Tribute for himselfe and Peter; and by b 1.371 precept, Giue vnto Caesar that which is Caesars: telling his Disciples, c 1.372 The Lords of the Gentils had dominion ouer them: And S. d 1.373 Paul commands euery soule to be subiect to the higher Powers, to pay Tribute, and to giue Tribute to whom they owe Tribute. To them therefore that challenge immunity from the performance of these publicke debts of tributarie duties to their Liege Lords and Kings, I may say to them as Dioclesian to the Philosopher; Thy profession differs from thy petition, thy profession teaches thee to giue Caesar his due, and not to rob him of his right. Bishop Latimer calls such theeues that rob the King of his due debt, Subsidies, Tributes, or Taxes. Rather imitate that e 1.374 Ambrose the famous Bishop of Millan, who teacheth thee a better lesson: Si tributum petit Imperator, non negamus, agri Ecclesiae soluant tributum; si agros desiderat Imperator, potestatem habet vendicando∣rum, tollat eos si libitum est; Imperatori non dono, sed non nego; If the Emperor demand Tribute, we doe not denie it, your fields of our Church shall pay tribute; If the Emperor de∣mand the fields, he hath power to challenge them, let him take them, I neither giue them nor denie them in no case, arguing obedience in ordinary, or extraordinary exa∣ctions: agreeing fully with Luther, f 1.375 If thy substance, bo∣die, or life should be taken from thee by the Magistrate, thou maist say thus, I doe willingly yeeld them vnto you, and acknowledge you for ruler ouer me, I will obey you, but whether you vse your power and authority well or ill, see you to that: For Kings must one day giue account of all their workes, to the King of Kings; and if they haue a∣bused their power by Tyrannie, crueltie, or any bad go∣uernment, an hard iudgement g 1.376 shall such haue that beare such rule, for then abides the sorer triall, as the Sonne of wisedome speakes; The power is from God, the abuse of

it from themselues, and they will finde it, when God and it cals them to reckon. The chaine of gould is not made the worse because an harlot weares it about her necke: it is h 1.377 Luthers comparison in this case; so still Kings must be obeyed, for conscience sake, if not commanding contrary to Gods commandements. Let vs in these follow the steppes of faithfull Fabricius, of whose fidelity Pyrrhus boldly speakes, Difficilius Fabricius a legalitate quam sol a suo cursu vertipossit; Let the Sunne first turne from her course, then we from the course of loyall obedience, and allegiance: alwaies remembring that Christian saying of the Martyr i 1.378 Ignatius, No man euer liued vnpunished, which lifted vp himselfe against his betters, superiours, his Princes; disobedience brings infamie, disgrace, death, yea hatred after death, that the sorrowfull Sonne may say of his treacherous sire, k 1.379 Ye haue troubled me, and made me stinke among the inhabitants of the land, as Iacob said of Simeon and Leui. Let vs alwaies from the bottome of * 1.380 our hearts••, pray for the Kings safety, corporally; for his saluation spiritually, and preseruation politically. Let vs * 1.381 obey him because hee is the Lords annointed, appointed by God to be his vicegerent, representing the person on earth, of the King of Kings in heauen: Let vs honor him * 1.382 not with lips onely, but with hearts truelie, because he is the Father of our Countrie, the constant Defender of the Faith, and so worthy of double honour: Let vs be ready * 1.383 to performe at his command our best seruice, being his na∣tiue and naturall Subiects, born and bound by Allegiance to all Christian dueties of subiection:

Let vs be willing to pay Tribute, a publike purse must * 1.384 helpe the publicke peace,

Multorum manibus grande leuatur onus.

Yet let vs pay him his duty: Tribute to him, for we owe him Tribute; Custome to him, for we owe him Custome; Feare, Honor, Obedience Seruice and all other loyall ser∣uices and performances of duties belonging to good sub∣iects in their seuerall degrees and places; humbly to ten∣der them, and render them vnto our gracious and high

Soueragine Lord the King, whose Sword, Crowne, Scep∣ter, Throne and Person iustly requires all these duties: the Sword exacts obedience, Crowne commands honor, Scep∣ter seruice, Throne tribute, and Person prayer; alwaies powring forth to God this prayer and petition,

God saue the King:

• Corporally.
• Spiritually.
• Politically.

CHAP. IX.

First Corporally.

AND if euer Praiers needfull in this kinde, now is the time; Nolite tangere, abhorred * 1.385 of Heathens, is now applauded and defen∣ded of false Christians. Religion and su∣perstition now comes forth with her knife, ready to cut Kings throats, it beeing the generall rule of them, Occide haereticum, Kill an hereticke, make away with him, giue him an Italian posset, poyson him though it be in the Sacrament, a 1.386 as Henry the seuenth, Emperour, poysoned in Sacramentall bread; Ʋictor the third, Pope, in the Sacramentall cup; and yet they say that Christs bloud is really in the wine, how then comes that poyson of death mixed with that sacred substance of life?

The Patrons and Proctors to plead for King-killers, I meane the Iesuites with their adherents, make this for a conclusion; That any priuate man may be an executioner of a King excommunicated and deposed by the Pope: and b 1.387 Caesar Baronius alledges & commends out of Iuo a breue of Pope Ʋrban the second, wherein it is pronounced, that they are no homicides who kill such as are excommuni∣cate; for wee doe not iudge them to bee murtherers, who burning with the zeale of their Catholike mother, against such as are excommunicate, happen to haue killed any of them. And so c 1.388 Suarez the Iesuite in his last booke against

our King writes, After sentence condemnatory is giuen of the King, &c. then hee that hath pronounced the sentence, or he to whom it is committed, may depriue the King of his kingdome, euen by killing him if hee cannot doe it o∣therwise; and the very Cannibals are not more thirsty of bloud then these false Catholickes, commending & com∣manding murther, the murther of Gods Anointed Kings, (which any heart, not stupified with Atheisme, or repro∣bate sence, would tremble at it) and appropriate the do∣ing of that deed onely to Papists; for so d 1.389 Suarez saith, If his lawfull successor be a Catholike, and so that hee be a Catholike that succeedes in the right, challenging the right of committing so execrable villany, to appertaine to none but onely to Romish Catholikes; disdaining that any should haue an hand in so horrible and hellish mischiefes against the King, but onely a friend and follower of the Popes religion; true-borne children of their bloudy Mo∣ther the whore of Babilon, the mother of murder, e 1.390 drun∣ken with the bloud of Saints, and with the bloud of the Martyrs of Christ Iesus. If the Pope cries against any King, with the f 1.391 Citizens in that parable, Nolumus hunc regnare, Wee will not haue this man to reigne; presently pollicie, villany, mischiefe, and murder, fraud and deceit, * 1.392 all shall conspire to accomplish the Popes desire: If poy∣son and policie faile, power shall ••reuaile: like to him when intreaty could not moue, laid his hand on his sword g 1.393 saying, At hic faciet, but this shall doe it; if Mercurie be too weake, Mars shall second him, then leaue Apolloes harpe, and take Hercules club; both pens and pikes, heads, hearts, and hands are too nimble to hurt Kings:

Sanguiuolenta est mens, Sanguinolenta manus:

A bloudy heart must haue a bloudy hand.

How many Princes of Christendome hath that Sea of Rome swallowed and deuoured? A Sea indeede, nay a red Sea of bloud, or Mare mortuum, wherein that * 1.394 Leuia∣than makes his Sea, (as the Lord tells Iob) like a potte of oyntment: Sed mors in illa ella, Death is in the pot. Out of this Sea creepe those Crocodiles, I meane Iesuites, Semi∣naries,

and men vsually troubled with the Kings euill, Treason: These Romish rats creepe into regall Pallaces, at last take and taske their owne bane, like the spirits of De∣uils (of whom S. Iohn) i 1.395 worke myracles to goe vnto the Kings of the earth, and those whom they cannot draw by their collusion, they would deuoure by effusion. I may * 1.396 say of them as Polymnestor speakes in the Tragedie of He∣cuba, Hastifera, armata, equestris, Marti obnoxiagens, They are well weaponed people, dagges and daggers, charmes, poysons, powder, all tragicall and traiterous engines and instruments they haue to touch Gods Anointed, the Kings of the earth corporally. In olde time scarce any treason without a Priest, in our time scarce any without a Iesuite: As Iudas was the antesignanus of traytors (chiefe Captain of the cursed crue) so since him the false stiled Iesuits, but the true Iudaites, are the cheefe Shibas, to blow aloud the trumpet of rebellion. And there was a wicked man na∣med Sheba, the sonne of Bicri, a man of Iemini and hee blew the Trumpet and said, We haue no part in Dauid, nor inheritance in the sonne of Ishai. Euery man to his tents O Israel, 2 Sam. 20. 1. And there are many of Israel that follow these Shebas, but k 1.397 the men of Iudah claue fast vnto their King, from Iordan euen to Ierusalem. All good sub∣iects will cleaue with the men of Iudah faithfully to their King, and will goe with Ioab to pursue these Shebas, * 1.398 vntill their heads be cut off and throwne to them ouer the wall. These Shebas make Kings the markes of their mur∣ther; saying with treacherous l 1.399 Achitophel, I will smite the King onely: or with the King of Aram, m 1.400 Fight ney∣ther against small or great, saue onely against the King of Israel. Feriunt summos fulmina montes. The highest moun∣taines most exposed to Thunders: And to perpetrate such crying and capitall murders, they will hazard the pe∣rill of their liues, and losse of their soules: and (but n 1.401 that the Lord hath giuen his Angels a charge ouer his Anoin∣ted to keepe them in all his waies) the attempts of such de∣sperate miscreants were deadly dangerous: for as Seneca, Ʋitae tuae dominus est, quisquis suam contempsit, He is Master

of thy life, who contemnes his owne. Cato when hee had got a sword, (though therewith to kill himselfe) cried out, Now am I my owne man. So these desperate villaines who runne with desire to their owne deaths, are their owne men to act murder: but God doth bring to nought their desires and deuices, and raiseth vp for his seruants in extraordinary dangers, extraordinary deliuerances. The * 1.402 imminent danger of King Croesus, yet a Heathen King, o∣pened the mouth of his dumbe sonne to tell it. * 1.403 Bessus his parricide discouered by the chattering of Swallowes; ve∣rifying Salomons p 1.404 wordes, The fowles of the ayre carrie that voice; God can cause euery fowle of heauen, and euery creature on earth to finde a tongue to tell treason, to deli∣uer his Anointed. Our gracious King is a speaking mappe of many wonderfull deliuerances in extraordinary dan∣gers; still we cry and craue with Dauid, q 1.405 Domine saluum fae Regem, Lord saue the King, cloath r 1.406 all his enemies with shame, and breake them in peeces like a Potters ves∣sell: Let thy hands O Lord, finde out all that hate him; make them like a fiery ouen in the time of thine anger, and * 1.407 destroy them in thy wrath: Deliuer his soule from the * 1.408 sword, and saue him from the Lions mouthes: confound all Shebas that would stirre vp Israel against Dauid, and all Adoniahs that gape to take the kingdome from our Salomon; all like them, let them perish like them. Then will all loyall subiects reioyce when they see the venge∣ance, they shall wash their feet in the bloud of the wicked. Let our feruent prayers be daily powred forth vnto God, to defend him from all Traytors, to reueale their plots and reuenge their purposes, that they

—qui volunt occidere regem, posse nolunt:

That they who would kill a King, may neuer haue power to performe it: that no danger may assault him, no trea∣chery may endanger him, giue thine Angels charge O Lord to sentinell ouer him: make his chamber like the tower of s 1.409 Dauid, built for defence; a thousand shields hang therein, and all the targets of the strong men; and his bed t 1.410 like Salomons, threescore strong men round about it

of the valiant men of Israel, they all handle the sword, and are expert in warre; euery one hath his sword vpon his thigh, for the feare by night, that so no enemy may op∣presse him, nor the wicked approach to hurt him; to de∣stroy his foes before his face, and plague them that hate * 1.411 him; his seed long to endure, and his daies as the daies of heauen. So shall the Lord be gracious to his Seruant, and mercifull to vs his people who continually pray, God saue the King, Corporally.

CHAP. X.

2. Spiritually.

GOD Saue the King Spiritually, God euer keep him constant and couragious to maintaine the true profession of the Gospell, and to la∣bour to purge Gods Church of all supersti∣tion, and to plant in it Gods true religion. * 1.412

This is the first duety of Kingly seruice vnto God, to cleanse his Church of all idolatry and superstition. * 1.413

The good Kings Ezechias and Iosias, were carefull in this behalfe: Ezechiah when hee came to the Crowne of Iudah, a 1.414 he tooke away the high places, brake the Ima∣ges, and cut downe the groues, and brake in peeces the brazen serpent, &c. that is, rooted and raced out all Ido∣latry. So b 1.415 Iosiah puts downe all Idols, and Idolatrous Priests, who defiled the Temple. So c 1.416 Asa tooke the wic∣ked Sodomites out of the land, and deposed Maacha his Mother, because shee had made an Idoll in a groue. So d 1.417 Salomon installed in his kingdome, built a Temple for seruice and worship of the Lord. It is the office of a King specially to take care to prouide, that God may be religi∣ouslie worshipped, that his e 1.418 people may feare the Lord, & serue him in the trueth: for the happinesse of King and Kingdome consists in the trueth of their religion; For that nation and kingdome which will not serue the Lord shall perish and be vtterly destroyed, saith the Prophet f 1.419 Esay.

Est boni Principis religionem ante omnia constituere;

saith g 1.420 Liuie, It is the part of a good King, first to establish true religion; for that is the very fountaine and foundati∣on of all felicity. h 1.421 Beneficentia quae fit in cultum Dei maxi∣ma gratia. That loue and care which is declared towards the true worship of God, is most commendable: for true religion is Cardo or Axis, the very Pillar of all prosperity, the soule of Tranquility, the totall summe of true felicity: Propter Ecclesiam in mundo, durat mundus, saith Luther, Christs Church on earth is the cause of the continuance of this earthly world: without the light of the Gospel, Kings & people liue in thraldome, in the Egypt of wofull blind∣nesse: it is but painted happinesse, a vaine flourish, nay a dangerous ship of state, where God sits not at the sterne. As all kingdomes stand luteis pedibus, vpon clay feet: so that Kingdome cannot stand at all, which wants the foun∣dation, true religion. It is the speech of an i 1.422 Heathen, but may be the lesson of a Christian, Religio vera est firmamen∣tum reip. &c. True religion the foundation of a Common wealth, and the chiefe care ought to be, to plant the same. So k 1.423 Dauid reioyces in nothing so much as in the Arke of God, desirous rather to be a dore-keeper in Gods house, then to rule in the tents of the vngodly. Like to that good Emperor, who gloried more to be membrum Ecclesiae, then caput Imperij, a member of Gods Church, then an head of a great Empire. Salomon l 1.424 begins well, first in building an house for God, knowing nothing can prosper without God: Except the m 1.425 Lord keep the City, the watchman watch∣eth but in vaine. In vaine doe the Kings of the earth stand vp, if they assemble against the Lord, for then hee laughes them to scorne, and shall haue them in derision. Be wise now therefore * 1.426 O ye Kings, serue the Lord in feare, be wise in Diuine mat∣ters, serue the Lord in feare; for his feare is the beginning of wisedome, to direct you to rule your selues and people in the seruice and worship of his holy name.

We read it recorded of n 1.427 Constantinus the Emperor, that when he died, he did much lament for three things which had happened in his reigne. First, the murther of Gallus his kinsman: Secondly, the liberty of Iulian the Apostate:

Thirdly, the change and alteration of religion. And surely there cannot be a greater cause of lamentation, then an in∣nouation or alteration of religion: yea then a tolleration of a contrary religion. It had beene a hard matter to haue had obtained a tolleration of such a thing as a Masse at Moses hands with a masse of money. A godly Prince may not suffer any religion but the true religion in his Domi∣nions, and this we may proue by diuers reasons. First the exercise of a false religion is directly against the honour and glory of God. Ergo. Secondly, consent in true religi∣on is vinculum Ecclesiae, the chayne and bond of Gods Church; for o 1.428 there is but one faith: therefore a difference and dissention in religion, is a dissolution in Gods Church; but no Prince ought to haue his hand in dissoluing Gods Church, for Kings are p 1.429 nursing Fathers of the Church. Thirdly, it is the Princes duty to prouide for the safety of the bodies, much more for the safety of the soules of his Subiects. Now true religion is the foode, but false the bane of soules; and you know, Qui non seruat periturum, cum potest, occidit, He that doth not helpe one ready to pe∣rish, being able to helpe, kills him. Fourthly, the q 1.430 An∣gell of the Church of Pergamus is reprooued for hauing such in Pergamus as maintained the doctrine of Balaam, and the doctrine of the Nicholaitans; and the Church of r 1.431 Thiatyra reproued for suffering Iezabel to teach and de∣ceiue. Fiftly, the Lords s 1.432 Altar and Baals Altar must not stand together: Quae concordia Dei & Belial? No agreement twixt God and Belial. Indeed the Papists haue beene very earnest to supplicate for a Tolleration for their corrupt religion, and yet themselues neuer allow it. The Pope ne∣uer afforded such fauour to Protestants, witnesse their In∣quisition: Nay t 1.433 Bellarmine doth confesse, that the Papists would not suffer any among them, Qui ostendunt vllo signo etiam externo se fauere Lutheranis, Who doe declare by any signe externall that they fauour the Lutherans; but they doe mittere illos mature in locum suum, send such quickly to their last home. Read but Lencaeus the Louayne profes∣sor * 1.434 in his booke Devnica religione, or Pamelius in his book

De diuersis religionibus non admittendis, Who both with might and maine dispute against Tollerations. It was a great commendation in the Emperour Constantino, who would not suffer Idolatry in any part of his Dominions, as u 1.435 Eusebius writes of him. And it was commendable in Amphilochius * 1.436 a Bishop, who reproued Theodosius the Emperor, that he so long winked at Arrius, and suffered him to spread his pestilent heresie ouer the body of the Church; and it was commended in the Emperor, who was not angry with the words of iust reproofe, but forthwith banished Arrius, & gaue him some part of his iust deserts. * 1.437 But heerein we neede not seeke out forraine histories, wee haue examples at home, who neuer would yeeld to tolle∣rate corrupt religion. Edward the sixth, a Prince most famous and vertuous, was sollicited by Carolus the Em∣perour, * 1.438 and his owne Counsellors, to permit the Lady Mary to haue Masse in her owne house; his resolution ne∣gatiue, saying, he would spend his life, and all that he had rather then to agree and grant to that hee knew certainely to be against the truth.

The late Queene Elizabeth (of blessed memory) could * 1.439 neuer be perswaded to tollerate Popish Religion, who af∣ter innumerable dangers and manifold persecutions, with vnspeakeable courage, notwithstanding many difficulties at home, of Princes abroad, and of the Diuell euerwhere, professed to maintaine the truth of the Gospell, and to de∣face Idolatry and superstition, which with singular con∣stancy shee continued all the dayes of her life. And now this our great & gracious Soueraigne followes the steps of those religious Princes, not all the World can change his constant resolution in Christian Religion, his eares and hearts abhorre their charmes, who are Petitioners in this kind; for the granting of such a request, might much dis∣quiet the Christian Church, State, and Gospell. God euer keepe and blesse the King, in this his holy and spirituall perseuerance in the truth of the Gospell; make his heart like Mount Sion, neuer to be remoued: A King so constant in profession of the Gospell, and so learned and profound

in all spirituall knowledge, that he is able to confute, and conuince with sound arguments the enemies, of the Gos∣pell: and thereupon it was (as I take it) that Suarez the Ie∣suit said; That Learning did disparage the royall dignity, because the Champions of Rome see that they are not a∣ble to incounter with his Highnes matchlesse knowledge. And surely if learning grace any man, it must be more gra∣cious * 1.440 in a Monarch, a Man of Men. What made Salomon so famous and so renowned, but specially his wisdome and knowledge? Iulius Caesar, Constantine, and Charles the Great, Iustinian, Leo, Palaeologus, Cantacuzaenus, the Al∣phonsi, and many more? a 1.441 Sigismund the Emperor, commen∣ded for playing the Deacon at the Councell of Constance. Henry the eight writing for the seauen Sacraments, whose Booke subscribed with his owne hands, the Popish Priests glory to haue it in their Vatican. The Cardinall of Millan thinkes it the highest commendation he could giue the late King of Spaine, In eius regia dignitate, vt verbo complec∣tar, sacerdotalem animum licet aspicere: In his regall dignity, to comprize all in a word, wee may see his sacerdotall heart: Iuuenal.

Haec opera, at{que} hae sunt generosi Principis artes.

And in the sacred studies of diuine Learning, our dread Soueraigne may carry the Palme, and weare the royall Crowne, who hath deliuered to the World better Princi∣ples of Theologicall knowledge out of his Chaire of State, then the Mitered Pope did euer é Cathedra; for a King to descend to the Preacher, is a worke of piety, as b 1.442 Salomon did, I the Preacher haue beene King in Ierusa∣lem; but for the Priest to climbe into the Kings throne, is to play the Popes part, the part of Antichrist. Our royall Soueraigne hath made it his last delight, to delight in the Law of the Lord, and in his Law doth hee meditate c 1.443 day and night: In which spiritual labour, hee hath so pro∣fited himselfe and others, that hee hath taken Princely paines to publish the truth of Christ; and to proclaime to the Potentates of the world the errors of Antichrist: So that all people haue cause to pray, God saue the King spiri∣tually.

That a d 1.444 diuine sentence may be in the lips of the King, and his mouth shall not transgresse in iudgement, who like the good Emperour Constantine, labours to de∣cide matters of Religion, by the true rule of Gods word: for so e 1.445 Constantine commanded the Bishops to order all points by the Booke of God, which Booke he placed for the same purpose in the middest of them: And euen so speaks our dread Soueraign, f 1.446 whatsoeuer I find agree with the Scriptures, I will gladly imbrace; what is otherwise, I wil with their reuerēce reiect; godly & golden words. The Lord euermore blesse his body and soule spiritually, and enlarge the great Talent of his Princely wisdome, giuing him as great a measure of knowledge, as was giuen to Sa∣lomon g 1.447; yea, such riches, treasures, and honours, as none had before him, or after him; and as his Maiesty hath ta∣ken manifold paines to reduce the Popish Sectaries, out of their spirituall blindnesse, that they who will not bee wakened out of their slumbers of ignorance, by the voice of so royall and religious a sheapheard, may be compelled by the Sword of Magistracy to depart out of Babylon, or out of his Dominion: But herein it becomes not me to giue counsell; rather fall to prayer, that the Lord, whose cause it is, would take the cause into his owne hand, and stirre vp the hearts and hands of all Christian Kings, to compell all people, who will not be moued by the word of Gods Ministery to come out of Babylon, might be for∣ced by the sword of Magistracy h 1.448 to depart from her, least they receiue of her plagues. Qui phreneticum ligat, & le∣thargicum excitat, ambobus molestus, ambos amat, saith i 1.449 Au∣sten: He that bindeth a franticke man, and awakes him that hath the lethargy, loueth both, though he be greeuous to both: And as the same Father k 1.450 in another place, Quod au∣tem vobis videtur, inuitos ad veritatem non esse cogendos, &c. Whereas you thinke, that men are not to bee compelled to the truth against their wils, ye erre, not knowing the Scriptures, nor the Power of God, which maketh those willing, though they be compelled against their wils: Goe into the high wayes, and compell them to come in, saith l 1.451

our Sauiour Christ: whereupon Saint m 1.452 Austen saith; Qui compellitur, quô non vult, cogitur, sed cum intrauerit, iam vo∣lons pascitur, He that is compelled, is compelled against his will to enter; but when he is entred, he is fed willingly.

The Lord for his mercy sake by the power of his word, draw all Christs flocke to vnity in Religion, and giue to all Kings faithfull hearts, to fauour and follow the same; and specially, O Lord, blesse from Heauen, thy deare ser∣uant, our dread Soueraigne: giue him all graces and gifts sutable for his Princely calling, knit his heart vnto thee, that he may euer feare thy name; and let all them that loue the Gospell of Iesus Christ, night and day pray; God saue the King, Spiritually.

CHAP. XI.

Thirdly, God saue the King Politically.

AND to induce all loyall subiects to this acceptable and dutifull seruice, many cau∣ses concurre both diuine and ciuill, (wher∣soeuer we turne our thoughts) which may englad our hearts, and moue them to burne in affectionate flames, in the oblati∣on of this deuotion. For vnder him we leade a peaceable and a quiet life, free from forraine feares, or domesticall troubles; that we may say by his gracious gouernement, in our Lard; Mercy and Truth haue met together, Righte∣ousnesse and Peace haue kissed each other: And againe with the n 1.453 Psalmist, The Scepter of thy Kingdome is a Scepter of righteousnesse; thou louest righteousnesse, and hatest iniquitie; wherefore God, euen thy God hath an∣nointed thee with the oyle of gladnesse aboue thy fel∣lowes. We haue and heare peaceably and plentifully the welcome tidings of the Gospell, (the voyce of the Turtle

is heard in our Land) enioying a setled peace among our selues, and with other Nations, hauing trafficke and com∣merce with them; a soueraigne benefit to inrich these Realms. The admirable peace, plenty, and prosperity, by a Christian, and politicall gouernement his Highnesse Peo∣ple doe enioy, hath made other Nations enuie our felicity: The French haue sworn, that this Land (in respect of peace and plenty long continued) was the Land of Promise, and their Kings hitherto haue had Moses punishment, to stand vpon their Towers, (as o 1.454 he vpon Mount Nebo) to see the clifts of this Canaan, but not permitted to enter; that we see that verified, which Salomon long agoe deliuered, p 1.455 A King by iudgement, maintaines the Country: or with wis∣dome q 1.456 her selfe; A wise King is the stay of the People: or to speake of our Soueraigne in the words of the Prince∣ly r 1.457 Prophet, The Lord chose Dauid his seruant, &c: to feed his People in Iacob, and his inheritance in Israel; so hee fed them according to the simplicity of his heart, and guided them by the discretion of his hands. So that wee find the saying of s 1.458 Cominaeus true, Foelix resp: in qua qui imperat, timet Deum; That is an happy Common-wealth, in the which the King feares God; or with t 1.459 Salomon: Blessed art thou O Land, when thy King is the sonne of Nobles, and much more of noble vertues. How happy was the Throne of Gouernement, how successefully Religion pro∣pagated, when vertue honouring Constantine was inthro∣ned. The like in other Christian Emperours: then Iustice was exalted, vertue rewarded, piety inlarged, vice punish∣ed, superstition discouraged. Of all temporall blessings, none more incomparable, then to be blest with a good and godly King. Woe to thee O Land, when thy King is a Child, saith u 1.460 Salomon, vnable and vnapt for that high fun∣ction, the Art of Arts, and Office of God; farre more intri∣cate and difficult then any other kind of ministration on Earth: But thankes be giuen vnto God, who hath giuen vnto vs a pious, prudent, and peaceable King, experienced * 1.461 in the regall Art, yea, learned in all good Arts, indowed with iudgement, prowesse, wisdome, bounty, iustice, tem∣perance,

clemency, and compassion, who may truly say with the Orator; Natura me clementem fecit, resp: seuerum * 1.462 postulat, sed nec natura, nec resp. crudelem efficiet, Nature frames him merciful, the Common-wealth requires seuere, yet neither nature or Common-wealth can make him cru∣ell, that I may apply that to his praise which the Poet ap∣propriated to Caesar. Ouid: de pont. Eleg. 3.

Est piger ad poenas, Princeps ad praemia velox, Qui{que} dolet, quoties cogitur esse ferox:

A Prince to punish slow, yet swift to giue; And when he must be cruell, much doth grieue.

Yet he keepes a golden meane in the mixture of Mercy and Iustice, that his Tribunall is not like to Cassius Tribu∣nall, Reorum Scopulus; Neither a Rocke, or refuge to the * 1.463 guilty Malefactors, but spares some in mercy, and for ex∣ample cuts off others in Iustice—Truncatur & artus, vt liceat reliquis securé viuere membris. And which is great praise in a Prince, and powerfull to doe much good in the politicke body, is the edification of his Maiesties exam∣plar life, acknowledged by his owne enemies the * 1.464 Papists, and forcible to moue his subiects to imitation; for the peo∣ple, like Labans sheepe, conceiue by the eye, and are obser∣uant of Princes vertues or vices, and as x 1.465 Claudian to the Emperour Honorius;

Vt te totius medio telluris in orbe Viuere cognoscas, cunctis tua gentibus esse fact a palam:—

They act their Princely part vpon the open Theater of the world; and oftentimes taxed by the secret censures of malapert and malignant spirits, when they are free from any faulty reprehension; as Cymon y 1.466 at Athens taxed that he dranke wine; Romans find fault with Scipio for his sleepe, with Pompey for scratching of his head: And in∣deed deminitiue faults in Princes are counted superlatiue, because of the publike example; for sinne is made worse three wayes: 1. Ratione loci, 2. Ratione Temporis: 3. Ratione personae: In respect of place, time, and person, which com∣mits it. In sayling (saith Agapetus) the error of an old ordi∣nary

shipman causeth little detriment, but the error of the Steers-man or Pylot hazards the whole voyage: So the e∣uill examples of great persons draw multitudes, and their errours cause terrours, and troubles to the Common-wealth:

Quic quid delirant reges, plectuntur Achiui.

Yet euer was there such a flattery of the Regall Scepter, that sometimes vices passed for vertues, and few there be that dare with that bold z 1.467 Pirate, tell Alexander, because I doe it in a Fly-boate, I am called a Pirate; thou doest the like in a great Nauy, and called an Emperour. But herein, (let our enemies be iudges) that our Soueraigne may tru∣ly say with Leonidas; Nisi te fuissem melior, non essem Rex, As farre aboue all in vertue, as he is aboue them in place: for * 1.468 though Popes vsually are praised for their goodnes, when they surpasse not the wickednesse of other men, as the Hi∣storian tels vs; yet our gracious King may in the integrity of his vpright life, boldly and truly say with good and iust Samuel, a 1.469 Behold here I am, beare record of me before the Lord, and before his Annointed, whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt? &c. And all the People of Britan∣ny must answere with the people of Israel there; Thou hast * 1.470 done vs no wrong, nor hurt vs, nor taken ought of any mans hand; the Lord is witnesse. His Highnesse speciall * 1.471 care and gracious desire is, to haue Gods Religion sincere∣ly imbraced, Iustice executed, Vertue promoted, Vice pu∣nished, Gods Lawes, and the good Lawes of the Land ge∣nerally maintained, and obserued: so that the Church finds him a true Defender of the Faith, the Common-wealth a * 1.472 Father, the proud a powerfull Prince, the meeke and hum∣ble, a mercifull Gouernour: All find him a most religious and vertuous King, carefull of the good of Church and Common-wealth, that all the politicke members of this Princely Head, may b 1.473 leade a quiet and peaceable life in all godlinesse and honesty. These Princely properties and sa∣cred graces, will procure his Maiesty an eternall Crowne of glory in Heauen, as God hath promoted him to a soue∣raignety

and supremacy here on Earth; and may truely moue all sound members of this politicke body, whereof his sacred Highnesse is supreame Head, to pray with the c 1.474 Psalmist; Giue thy Iudgements to the King, O Lord, and thy righteousnesse vnto the Kings sonne; then shall he iudge the people with righteousnesse, and thy poore with equity: In his dayes shall the righteous flourish, and abundance of peace shall be so long as the Moone endu∣reth; yea, to pray like the Isralites d 1.475 for the life of our King, and the life of his royall Queene, his Princely Sonne, the County Palatine of Rhene, with the Princesse Elizabeth, and their Progeny, that all their dayes may be vpon the Earth as the dayes of Heauen, and that God would giue * 1.476 vs strength, and lighten our eyes, that we may liue vnder their shadow, and may long doe them seruice, and find fa∣uor in their sight: That God would confound all their ene∣mies, and put them to a perpetuall shame: That the Lord of Hosts may be euer with them, and the God of Iacob may be their Refuge, to protect and direct them, to e 1.477 hide them from the conspiracy of the wicked, and from the rage of the workers of iniquity; that God may euer blesse them, and preserue their going out and comming in, from henceforth and for euermore. So we thy people, and sheep * 1.478 of thy Pasture (the louing and loyall subiects and seruants of the Lords Annointed,) will praise thee for euer, and pray vnto thee from generation to generation;

God saue our King

• Corporally,
• Spiritually,
  • Politically.
• Peroratio.

I will draw these lines to the maine Center of all, ma∣king our conclusion short and gratulatory: First to your Grace (sacred Soueraigne) the mighty Monarch of these * 1.479 flourishing Kingdomes; shall I that am f 1.480 but dust and ashes prefume to speake vnto my Lord and King? Let not my Lord be angry though I speake once: and how happy shall this poore Embrio be, if euer it be graced with the milde aspect of your Princely eyes, and once but touched * 1.481 with your Regall hands, which holds the Iacob. staffe, to

measure the height of all learning. Giue patient leaue and licence to your vnworthy and vnable vassall, prostrated in all submissiue obedience at your Highnesse feete, to cele∣brate and congratulate the happy day of your Maiesties entrance into this kingdome: A g 1.482 day of good tidings, and who can hold his peace? A day which was the begin∣ning to multiply and aduance our chiefest ioyes on earth, making vs sing with the h 1.483 Psalmist, This is the day which the Lord hath made, let vs be glad and reioyce in it. O Lord I pray thee saue now, Lord preserue him whom thou hast giuen: * 1.484 giue him (O King of Kings) good successe, peace & pros∣perity, multiply these good daies, grant him many of these happy yeares,

Annos vt annis addat è nostris Deus.

Eusebius the Bishop of Caesarea thought himselfe much honoured, that he was appointed to preach at the inaugu∣ration of Constantinus the Emperour: so I take it as my great ioy, that I (the most weake of all our tribe) am one of the first in this kinde to write the aniuersary of Englands happinesse by your Maiesties entrance, to put them in a perpetuall remembrance, to reioyce with thankefulnesse. And if I should remember in your presence the innumera∣ble benefits and blessings your subiects of great Brittaine enioy by your Princely comming to this Crowne, I might be iudged a flatterer (a creature most odious in your Gra∣ces eyes,) modesty compels me to be silent. I will onely say that which I haue read the Painter Zeuxes did, who being to make the portraiture of Iuno, chose out certaine amia∣ble Virgins, & put the seuerall beauty of them all into that picture: so indeed the wise Creator of all, hath made you such a King, the liuing picture of all earthly perfections; and as it was an old saying, That in one Austen there was many Doctors, in one Iulius Caesar many Captaines; so in one and our King Iames, many Kings, the very perfection of most Kings.

But I will turne our praises into prayers; remembring Antaloides saying to a certaine Orator making a long ora∣tion of Hercules praises, cut him off thus, Quis eum vn∣quam

sanus vituperauerit? VVho euer in his right wits dis∣commended him? So, who dare, nay who can, (except the seed of the serpent) dispraise your Highnesse, whose vertues finde fauour with God and men? euery tongue pronounces your name with ioy, and euery heart affects your Maiesty with content and comfort. As God hath gi∣uen you power in hand, so haue you pittie in heart, Cle∣mentia Regis est quasi imber serotinus, saith i 1.485 Salomon, The pitty or fauour of a King is like the latter raine; and your princely delight is not in sono catenarum, in the noyse of chaines, but like the good Emperor, k 1.486 rather desirous to call the dead to lise, then put the liuing to death. So that I may say to your Grace as Mecaenas saide of Octauius Cae∣sar, Omnes te tanquam parentem & seruatorem suum intuen∣tur, te moderatum, vita inculpata, & pacificum amant, &c. All people fixe their dutifull eyes vpon you, as vpon the publike Father of the Common-wealth, loyally louing you, being milde and mercifull, holy in life, and peacea∣ble in gouernment.

So that though at last, there must be a translation to an * 1.487 incorruptible Crowne in Heauen, yet all your Subiects pray the time of that transmigration may bee long de∣deferred.

Horac:

• Serus in coelum redeas, diu{que},
• Laetus intersis populo Britanno.

I need not heere play the part of King Philips Page to cry at your Princely chamber dore, Memento te esse morta∣lem, * 1.488 Remember you are mortall: or with the Artificers of the Emperors tombes, at the day of the Emperors Coro∣nation, offer a lap full of stones, with these verses:

Elige ab his Saxis, ex quo (Augustissime Caesar) ipse tibi tumulum, me fabricare velis.

Of these same stones (most mighty Caesar) take, Of which I may thy tombe begin to make.

Your Highnes needs not these aduertisements, the me∣morie whereof presage our lamentations; though it shall bring you in present possession of perpetual glorification, who liue, and labour to passe off this worlds Kingly Thea∣ter

with that approbation, k 1.489 bene, fidelis serue, Well done, faithfull seruant, enter into thy Masters ioy.

Our hearty and humble prayers shall euer be powred foorth to the King of Kings, from the bottome of our soules, that your Highnesse may still reigne many happie yeares on earth, in prosperous health, Kingly honour, and all happinesse, and may oft renew and reuiue our hearts with these annuall ioyes; and when the last period comes, that God may make you as glorious a Saint in Heauen, as you are a great, gracious, high, and happy King on earth: and leaue behinde you the succession of your loynes, to sit vpon the Throne to the worlds end; and all your faithfull seruants and subiects will ioyne with mee in this prayer, and say Amen, Amen.

Next to your Honors (most graue and wise Senators.) * 1.490 the politicke Statists of the land, who represent

Romanos rerum dominos gentem{que} Togatam;

The most honourable Counsell to the royall head, whom for fidelity I may compare to the heart of England: to you by right of office, place, and charge, this faithfull seruice principally appertaines to procure and pray for the Kings safety, who is (as it was said of l 1.491 Iudith) the exaltation of Ierusalem, the great glory of Israel, the great reioycing of our Nation: That hee may enioy many Alcion daies, and reigne many golden yeares in safety and securitie:

Virg:

Aurea securi quis nescit saecula regis?

It is your noble taske carefully to consult in the preuenti∣on of publicke mischiefes: and though wee may now say with Agamemnon, m 1.492 Ʋictor timere quid potest? What need the Conqueror feare? yet Cassandra will tell vs, Quod non timet, feare that you doe not feare: feare procures precau∣tion, precaution preuention; feare the plots and proiects of the n 1.493 sonnes of Anak, the Popes Giants, traiterous Iesuites, of whom I may say as Ammianus o 1.494 Marcellinus writes of the Saracens: Nec amici nobis vnquam, nec hostes optandi: si amici, perfidi, si hostes, foedifragi; VVee need not to wish them to be our friends, or foes: if friends, they will proue treacherous, if foes, perfidious. Circumspect pre∣caution

is the life of pollicy: for stultum est, cum sit is fauces tenet, puteū fodere; for that is like the Phrygians, sero sapere, to be wise too late. But why doe I like an vnexpert Phor∣mio, dispute of warres in Hannibals presence? you are the Nestors of this kingdome, wise as p 1.495 Serpents, but inno∣cent as Doues; be careful to take the q 1.496 Foxes which would destroy our Vine. Faber cadit cum ferias fullonem, neyther state nor statute free, till the Realme be freed of them; be∣ing like Nouatus, whom S. r 1.497 Cyprian describes in these co∣lours, Saepe blandus, vt fallat, aliquādo saevus, vt terreat; sem∣per curiosus, vt prodat, nunquam fidelis vt diligat, Alwaies flattering, to deceiue; sometimes cruell to terrifie; alwaies curious and cunning to betray, neuer faithfull to loue. But your Honours know best how to preuent the mis∣chiefes of such miscreants who desire the ruine of King and Country, for you can best tell how to doe it:

Propert: lib. 2.

Nauita de ventis, de tauris narret arator, enumeret miles vulnera, pastor oues.

I will not meddle with your high affaires; rather fol∣low mine owne duety, fall to prayers for you, that God may euer be present and president at your Counsels, gi∣uing you the spirit of counsell, and of courage, wisely to foresee, and happily to preuent all misfortunes and mise∣ries intended against our King and Country, and that our s 1.498 Iudah and Israel may dwell without feare, euery man vn∣der his vine and figtree, from Dan euen to Beersheba al the daies of our Salomon: That God would still multiply these happy yeares, and grant that our high and princely Cedar, with all the faire & goodly branches may long flourish in this land; and that all his subiects high and low, may safe∣lie shelter vnder the shadow of his gracious gouernment; blessing your Honors, the very supporters of the state, the pillars of the land, with grace and wisedome from aboue: to prosper your Counsels, and euer direct you to con∣sult for the glory of God, the good of the King, the com∣fort and welfare of Church and Common-weale.

To you also the bright stars of Court, blest with the dai∣lie * 1.499 beames and influences of the Regall Sunne, who like

orient Pearles, serue to adorue the golden Diadem; to you I may fitly tender these present meditations, who no doubt dailie doe meditate vpon this Theame, to say and pray, God saue the King.

You faire flowers of honor, who flourish in the courtly Canaan, a place which flowes with plenty and pleasure, the * 1.500 very garden of delight, (where the Bee gathers hony, and the spider poyson) where you may reape all earthly plea∣sures, which are like Ionas Gourd, content a while, but not continue; your eies behold the subiect of our prayers, the ornament of our land. Nay I may say with the Poet, Hor. lib. 4. od. 14. & od. 2.

O quâ Sol habitabiles Illustrat oras, maxime Principum, Quo nil maius, meliusue terris Fata denavere, boni{que} diui Nec dabunt, quamuis redeant in aurum Tempora priscum:

Vpon no shoares the Sunne doth shine, Blest with a King more diuine.

The fire of your feruent prayers for the welfare of the King should perpetually flame at the high Altar of deepe deuotion, being graced with all kingly fauours, and ad∣uanced with honour and rewards; if you should proue dis∣loyall or vndutifull to the King, hee might rightly vse the Prouerbe, Mercedes locat in pertusum sacculum, Put his re∣wards in a broken bagge, and might iustly frowne on you (and his a 1.501 wrath like the roaring of a Lion) and euen strike you dead with a Quos ego? If you desire the Kings fauour, which is the way to honor, be faithfull and loyall: This raised Mordecai b 1.502 to ride on the Kings horse in royall ap∣parell, a Crowne of gold on his head, &c. and to be eter∣nized with the eternall Crowne of truth. It raised c 1.503 Ioseph to ride in the second Chariot of Egypt: d 1.504 Daniel to be clothed in purple, and a chaine of gold about his necke. Look vpon e 1.505 King Dauids gratuitie for Barzillays loyalty, who commanded Salomon on his death bed to let the sons of Barzillai to eate at his table: This is the onely way to

winne the Kings fauour, which if you lose, you are but falling starres, your Fame obscured, your Names contem∣ned. Macro salutes * 1.506 Seianus no longer then he is in Tibe∣rius fauour: Actum est, ilicet, peristi. But your faithfull seruice to your Soueraigne will be commendable to God and men, seruing in soule the King of heauen, and seruing * 1.507 loyally the King on earth, not to prefer earth before hea∣uen, to say with some,

Mart. lib. 9.

• Seeke others for to feast with Iupiter aboue,
• I heere on earth my Iupiter will loue.

But f 1.508 first seeke the kingdome of God, and his righteous∣nesse and this wil teach you to serue your King with faith∣fulnesse, and to pray for his preseruation in all humble and harty diligence and obedience, saying, God saue the King.

Also to your Honors (right noble Peeres) this taske be∣longeth, * 1.509 alwaies to pray, God saue the King: being noble by birth or place, this will ennoble your persons more, if you say faithfully as Iudith did to Bagoas concerning Holofer∣nes feignedly, g 1.510 Who am I that I should gaine say my Lord? surely whatsoeuer pleaseth him I will doe speedily, and it shall be my ioy vnto the day of my death; then your names and fames shall euer stand registred in the Chronicle of honor, free from the blacke Characters of disloyall infa∣mie. And though Fortunes image be made of glasse, brittle and mutable, yet your honourable * 1.511 memoriall shall neuer perish; Death, which is the true Herald of Armes, blazo∣ning mans pedegree to be but genus lutulentum, a picture of dust, be he a Prince in his pallace, or a begger vnder a bush, yet * 1.512 corruption is their Father, and the wormes their mother and sister. Their good workes h 1.513 following them, but their i 1.514 pompe left behinde them; onely their sanctitie to God, and seruice to their King and Countrie shal make them glorious in heauen, and famous on earth: Posteritie will hold them worthy of honor, and desire to reserue a Catalogue of their names, and will say, These were the Noble men that loued their God, their King, and Coun∣trie, k 1.515 Many haue done vertuously, but these surmounted them all.

Archidamus told King Philip after his victory at Che∣ron, * 1.516 that if he should measure his shadow, he should not find it an haires breadth bigger, or longer then before; so let no vaine-glory fill you with empty wind, it cannot make your shadowes bigger or longer: glory more in your owne vertuous actions, then in your renowned Ancestors, * 1.517 for though some doe boast to be, A loue tertius Aiax, yet,

—Quae non fecimus ipsi, Vix ea nostra voca: Ouid.

It is the honour of a noble man, when he doth excell in * 1.518 vertue his forepassed Ancestors, when he is religious, to feare God, and to honour the King; saying of his Soue∣raigne, as l 1.519 Isaac said to Iacob; Cursed be he that curseth thee, and blessed be hee that blesseth thee; and wishing with the m 1.520 Apostle, would to God they were cut off which doe disquiet him: alwayes loyall to his Soueraigne, and lo∣uing to his Countrey, willing to aduenture in their seruice his limbes, or life, euer wishing and praying;

God saue the King, and Countrey.

Likewise to your Fatherhoods (most right and reue∣rend * 1.521 Fathers) the Heads and louing Brethren of the Tribe of Leui,) whose place and office bind you in all duty to be loyall to the royall Tribe of Iudah; to you I may without offence proffer this poore present, who spend your spirits at Gods Altar, to offer a morning and an euening incense of seruent prayers, for the preseruation of Gods Annoin∣ted, exhorting with n 1.522 Paul, that first of all supplications, prayers, intercessions, and giuing of thankes, be made for Kings, and for all that be in authority.

And indeed, before all, and aboue all, we of the Church, (the vitall spirits of the politicke body) haue manifold motiues to pray for our Soueraigne, who vnto vs, against * 1.523 the tempest of these times, is a refuge, an hiding place from the wind, and as the shadow of a great rocke, as it was said of King o 1.524 Ezechiah; His Maiesty is a Defender of the Church, as he is a Defender of the Faith; and against the p 1.525 Atheists and Alexanders of these dayes, that would doe vs much wrong, he stands to pleade our cause, to grace

our calling, that we may say with the Poet;

••unen. Sat. 6.

• Et spes, & ratio, studiorum in Caesare tantum,
• Solus enim tristes hac tēpestate camaen as—respexit:

Though the Church be made blacke, blacke by custo∣mary contempt, and continuall oppression and persecu∣tion, * 1.526 yet the King kisseth her with the kisses of his mouth, * 1.527 and his loue is better then wine; we will reioyce, and be glad in thee, we will remember thy loue more then wine, the righteous doe loue thee. And herein (if we may boast in any thing,) we may boast in this, That our Church was neuer the Author of Treason: (The Mother of Soules should not be the murderer of Kings) members inclined to rebellion, were neuer well possessed of Religion; As we haue hitherto beene faithfull, obedient, and loyall, so still euer be: from the Church Sit procul omne nefas. Let the mother of blood and treason, still dwell vnder the roofe of Romish Babylon, the q 1.528 mother of whoredomes and of these abhominations, drunken with the blood of Saints, and with the blood of the Martyrs of Iesus Christ; which cloake these murders and massacres, vnder the mantle of Religion; like the Rulers of Ephesus, distressed with a ter∣rible battery in that Seige her Gouernours tied with ropes * 1.529 the wals and gates to Dianas Temple, that so being conse∣crated to the Goddesse, that enemy should assault them at his perill: Euen so the Popish pollicy is, to tie euery thing to the Temple, Conspiracies, Murders, Treasons, all tied * 1.530 to the Church, cloaked vnder a colour of Religion, that I may say with their owne r 1.531 Leo, Ecclesiae nomine armantur, & contra ecclesiam dimieant, They arme themselues with the name of the Church, to fight against the Church, and to destroy the pillars of the Church:

Hi Christum simulant, sed Sathanalia vivunt.

Well, let our preaching and praying tend to this end, * 1.532 to giue Caesar obedience, to feare God, and to honour the King; knowing that all must submit to the Higher Pow∣ers, for s 1.533 conscience sake, and for the t 1.534 Lords sake: and they that will not doe it, they are none of Gods Clergy, none of the Heritage of the Lord: They haue neither conscience

nor calling; like to certaine Bishops in u 1.535 Ambrose dayes, of whom he writes, Quod dedit cum episcopus ordinaretur, au∣rum fuit, quod perdidit, anima fuit, cum alium ordinaret, pecu∣nia fuit, quod dedit, lepra fuit: That which he gaue when he was made a Bishop, was gold; what he lost, was his soule; when he made another, it was for money; what he gaue, was a leprosie. But these Bishops liue beyond the Alpes, I hope there is none in Albion. It is our comfort and our Crowne, that our calling and conscience is such, which burnes in zeale and duty to God, and loyall obedience to our graciour Soueraigne; Morning and euening, at noone and at night, at bed and boord, praying; God saue the Church, God saue the King:

To you the wise and worthy Iudges of the Land, who * 1.536 are the eyes and eares of this politicke Body, who well know

Scita patrum, leges, & iura, fidem{que}, deos{que}:

To you I may dedicate and appropriate these our la∣bours, whose places and paines serue to this purpose, to serue the King and Countrey, and to helpe to preserue the welfare of the King and Kingdome: Your publike paines and priuate prayers speake to the World these words; God saue the King. You are sworne to this seruice, and sweat in it; neuer more Malefactors in this kind, and as Paul tels * 1.537 Timothy, In the last dayes shall come perillous times, for men shall be Traytors, heady, high-minded, &c. You know the Nilus, where these Crocodils are bred and fed; vse all good diligence to catch them, spread your nets, not Vulpina retia, Foxes nets; but Regni retia, The Lawes of the Land: if you can take them, you shall doe God, and the King good seruices. Spare none of this kind, who dare * 1.538 lift vp their hand against the Lords Annointed, for they are worthy to die; Bonis nocet, qui malis parcit, He hurts the good, which spares the bad; yea, in all your loyall and le∣gall seruice, let neither feare, or fauour, flattery, or bribe∣ry, blind your eyes, or deafe your eares, remembring that you exercise not the x 1.539 iudgement of man, but of God; and thinke vpon this verse in your Iudgement seate,

Hic locus odit, amat, punit, conseruat, honorat; Nequitiam, pacem, crimina, iura, bonos.

Farre bee that leprosie from the Iudges of our Land, which so corrupted them in y 1.540 Ciceros dayes, that he could say; His iudicijs quae nunc sunt, pecuniosum hominem non posse damnari: In these iudgements which are now, a monied man cannot be condemned. But bribery foules not your hands, who to corrupting Simons say with z 1.541 Symon Peter, Thy money perish with thee. Neither let any of Agesi∣laus letters moue you, who writ to a Iudge for his fauou∣rite in this stile, Si causa bona, pro iustitia, sin mala, pro ami∣citia absolue; If his cause be good, dismisse him for Iustice sake; if bad, for friendship sake. Let Iustice be vnpartially executed, yet tempered with lawfull pitty; thinke vpon that Christian caueat, Duo sunt nomina, peccator, & homo, quod peccator, corripe, quod homo, miserere: These are two names, an offender, & a man; as an offender, punish him, as a man pitty him; be not too seuere with Draco, Ne superet medicina modum, Least the medicine exceed the malady: nor too remisse with lenity; for that is a kind of cruelty, Tam omnibus ignoscere crudelitas, quam nulli, saith a 1.542 Seneca, To pardon all is cruelty, as well as to pardon none. But, Sus mineruam, You know best to keepe the meane, and—Medium tenuere beati: So shall you performe lauda∣ble seruice to God, King, and Countrey, if you execute Iu∣stice, punish disobedience, which is the falling sicknesse of a corrupt Common-wealth; Command all to giue * Caesar his due, represse all his enemies by force of lawes, and cut them off with the b 1.543 sword of Iustice, that their exemplary punishments may terrifie all others from such attempts, and bee like monitors and remembrancers to all people, crying;

Discite iustitiam moniti, & non temnere diuos: Virg. * 1.544

Let others harmes admonish thee, and learn not to despise these supreame powers, for which offence, so many Tray∣tors dies.

Seauenthly, to the Common-wealth.

Last of all to you, the inferior, yet sound members of

the supreame Head, the natiue and nationall children of our common Mother, whom I may fitly compare to the hands and legges of this politicke body, to fight and stand strongly for the defence and welfare of our King and Kingdome: To you I hope this little Booke will be wel∣come, and therefore say to you, as the c 1.545 Angell said to Iohn; Take this little Booke and eate it; and if you be good Subiects, it will be sweet in your mouthes, and not bitter in your bellies: for you cannot be true Christians, vnlesse you be true Caesarians, there is no true Religion in that heart, which entertaines a motion to rebellion; it is a rot∣ten member that will not be obedient to the regall Maie∣stie. And consider with your selues the happy bles∣sings you enioy by the mercifull prouidence of God, in giuing to this Realme so godly and gracious a Soueraigne to reigne ouer you; and it will make you cry forth with the d 1.546 Psalmist, Saluation belongeth vnto the Lord, and his blessing is vpon the people: O Lord, how fauourable hast thou beene vnto our Land, in placing ouer vs so religious and renowned a King, so absolute and compleate a Prince in wisdome, learning, and religion! and it will stirre vp all thankefull hearts to say with the e 1.547 Psalmist; Let the people praise thee O God, yea, let all the people praise thee: f 1.548 Sing prayses to God, sing prayses, sing prayses vnto our King; for hee hath chosen our inheritance for vs, euen the glory of Iacob, whom he loued. If we be not truly thankefull for so great benefits, it may be truly verified of vs, which was said of g 1.549 Canaan, Bona terra, sed gens mala, A good Land, but in it there be bad people. O vnthankefull and vngratefull Britaines, if euer you forget so great blessings, Vae vobis propter ingratitudinem, Woe be vnto you for your * 1.550 ingratitude: Ingrata patria, Vngratefull Countrey, it is an infamous name, odious to nature and Nations. Gratiarum actio, est ad plus dandum inuitatio, Giuing of God thankes for fauours receiued, is a kind of supplication and inuitati∣on to obtaine more. The Anatomists tell vs that euery crea∣ture hath foure muscles about the eyes, but a man fiue; foure serue to turne about the eyes, the fifth serues to lift

vp the eye, and looke vpward to Heauen. Man should not with other brutish creatures looke altogether vpon the * 1.551 earth, but lift vp his eyes, hands, and heart, to Heauen, to giue God due and true thankes for his daily and fatherly fauours and mercies bestowed vpon him The h 1.552 Oxe knowes his Owner, and the Asse his Masters Crib; yea, the Riuers are tributary to the Sea, from whence (some say) they first come, and againe returne: All Creatures seeme in their kind to be gratefull debtors to their curteous Bene∣factors, except the Swine, whose mast makes him forget the tree from whence the Acornes fall; or the Moon which being at the full, (by interposition of the earth) darkens the Sunne, from whence yet shee borrowes all her light. It was Israels sinne, vnthankefulnesse, I pray God it be not Englands sicknesse, * 1.553 vngratefulnesse to God: Woe vn∣to vs, if we scant God of our fruits, who hath not scanted vs of his fauours. i 1.554 Bring presents to the King of glory, giue vnto the Lord glory due vnto his Name, worship the Lord in his glorious sanctuary. k 1.555 Not vnto vs, O Lord, not vnto vs, but vnto thy Name giue the glory, for thy louing mer∣cy, and for thy truths sake. Be euer thankefull to God, and then he will euer be mindfull of you, to blesse you; the Lord will increase his graces towards you, euen toward you, and your children; therefore praise the Lord from henceforth and for euermore: for he hath not dealt so with euery Nation; and if our deseruing were put into the lot∣tery of other people, wee should bee rewarded with a blanke.

Gods loue and gracious fauour to vs, is l 1.556 ignis accen∣dens, fire to set vs on fire: Let our thankefulnesse to God be, ignis accensus, a fire flaming to God in all zeale, loue, duety, thankes, seruice, and deuotion. God hath set Eng∣land as it were vpon an hill, a spectacle to all Nations, * 1.557 strengthened by sea and land, ad miraculum vs{que}, to the ad∣miration of all people, blessed it with an extraordinarie peace & prosperity of long continuance; we are the worlds enuie, let vs not become their declamation. Nothing but our * 1.558 vnthankefulnesse to God, our licentiousnesse in life,

our disobedience to his Word, our securitie in sin, our con∣tempt of good meanes and mercies offered, can worke our ouerthrow: and these (if we doe not drowne them quick∣ly in the riuers of repentance) so one may breed and bring our wofull downefall. The Lord hath blessed this land with great and gracious blessings: in it the golden bels of Aaron are powerfully rung, the word by faithfull teach∣ers mouingly deliuered. Oh let our perpetuall * 1.559 prayers, praises, and thanks ascend to heauen, because Gods gra∣ces and mercies plentifully descend to earth. Et si desint gratiae, quia nos ingrati, If any grace be wanting, it is because we want grace to be thankefull for this our happy gouern∣ment, hauing a prosperous peace, and that which is the procurer of peace with God and men, that blessed passage * 1.560 of the Gospell. Si totum me debeo, pro me facto, quid debeo, pro me refecto? saith a Father, If wee owe God our selues, for our creation, what doe we owe vnto him for our rege∣neration, preseruation, and saluation?

We therefore that haue tasted of the great cup of Gods mercy, let vs with Dauid take the cup of saluation, & giue thanks, and praise the name of the Lord; let vs praise God for these aboundant mercies, and euer pray vnto him to preserue the happy instrument of manifold benefits and blessings to vs, our most dread and deare Soueraigne: duty bindeth vs to this taske, our owne welfare mooues vs to this duety; for his prosperity is our tranquillity, his safety is our felicity, the blessing redounds to vs; and if he should miscarry, (which God forbid) we should be partakers of his misfortunes. Therefore be alwaies obedient and dili∣gent to serue our royall Head, (golden in all vertues and * 1.561 princely perfections) in all loyall and Christian dueties, lo∣uing his Highnesse in our hearts, which is the best earthly defence for a King, Inexpugnabile munimentum est amor ci∣uium, saith Seneca, The loue of the people is an inuincible munition: and as that great Rabbi of pollicie m 1.562 Machiauel hath set it downe for a sure rule, Contra regem, quem omnes magnifaciunt, difficilis coniuratio, oppugnatio & irruptio, Against that King whom all highly esteem and reuerence,

conspiracy or treachery is very difficult, or if attempted, seldome succeedes. Let vs bee in pace Lepores, but in praelio Leones, in peace like Hares, timerous to offend his Grace in any way of disobedience; but like Lions fight for him against all his enemies with an vnwearied courage, vndanted magnanimity, ioyning with our fighting hands our feruent prayers to God, like faithfull Israelites, against all rebelling Amalekites: Oratio coelos penetrat, & hostes in terravincit, saith Origen, Prayers pierce heauen, and o∣uercome enemies on earth, plus precando quam praeliando, more by praying then by fighting. n 1.563 Dauids encountring with Goliah in the name of the Lord, was more powerfull then his fling, and fiue stones. Let vs make it one part of our daily praiers to God to keepe o 1.564 our King as the apple of his eye, and hide him vnder the shadow of his wings, to saue him from all enemies bodily or ghostly; p 1.565 to con∣sume them in his wrath, consume them that they bee no more, & let them know that God ruleth in Iacob euen vn∣to the ends of the world: beseeching God of his great mer∣cie euer to prosper this most peaceable and puissant Mo∣narchie of great Brittaine: q 1.566 Arise vnto it, as vnto thy re∣sting place: Turne not away thy face from thine Anointed, who hath now happily to our immeasurable ioy, worne the imperiall Diadem of great Brittaine these 15. * yeares. * 1.567 Many more happie and prosperous yeares wee pray to be continued, prolong his daies, O Lord, as the daies of hea∣uen, and grant that his Highnesse and his Princely poste∣rity may in these kingdomes reigne so long as the world endureth: Enlarge and enrich his royall heart with all Re∣gall gifts, and Diuine graces, sutable for his high calling: Saue and defend him from the tyranny or treachery of all forraine and Antichristian power, and from the plots and proiects of domestical aduersaries; Let them r 1.568 couer them∣selues with their confusion, as with a cloake. Blesse his most gracious spouse and bedfellow, Queene Anne, let * 1.569 thy Angels O Lord encampe about her to guide & guard her in a safe protection: and euer continue thy most hea∣uenly hand of benediction vpon the high & mighty Prince * 1.570

Charles, the famous Prince of Wales, the second ioy of great Britaine: Lord looke vpon him from heauen, s 1.571 Giue thy iudgements vnto the King, and thy righteousnesse vn∣to the Kings Sonne. Teach him O Lord in his tender yeares like a good Iosias to learne, and loue thy true religion, the way to winne the eternall Crowne of life. Be gracious O * 1.572 Lord to the County Palatine of Rhene, Fredericke, Prince Elector, and to his most vertuous and gracious wife, Prin∣cesse Elizabeth, with their Princely progenie. O Lord preserue them with thy mightie and out-stretched arme, giue them a most happy peace and prosperity in a Princely * 1.573 honor & felicity all the daies of their liues. O Lord t 1.574 scat∣ter the deuices of the crafty that their hands may not ac∣complish any wicked thing they do enterprise. Confound all them that haue ill will at Sion, that repine at the peace of the Church, the welfare of great Britaine, the prosperity of his Maiesty & his royall progenie; that howsoeuer they haue shift of faces, and maske vnknowne, yet let vs pray that that u 1.575 stone which is cut without hands may breake the Images of such Traitors in peeces, giuing him victory ouer all his enemies: * 1.576 Cloath them all with shame, but vpon him let his Crowne flourish, and grant him an happy multiplication of many prosperous yeares, to renew with many returnes, these our cordiall and annuall Ioyes, long to sit vpon his Throne, and make his foes his footstoole. And let high and low, rich and poore, young and old, yea let Heauen and earth, with the Monarchie of greate Britaine, and all good Christians, professors of the Gos∣pell, be deuoted Suppliants to the King of Kings, with ioyfull tongues, and zealous hearts, to pray and say, God saue our King, God saue King IAMES.

Ʋiuat valeat, vincat.

God saue the King:

• Corporally. Amen.
• Spiritually. Amen.
• Politically. Amen.

Τέλος.

Gloria Tri-vni Deo in secula.

Notes

• a 1.1

  2 Kings 11: 3.
• b 1.2

  2 Chr. 22. 9. 10. 11.
• c 1.3

  2 King. 11. 4,
• d 1.4

  2 Chr. 23. 2.
• e 1.5

  2, Kin. 11. 4.
• f 1.6

  2 Ch. 23. 3.
• g 1.7

  2 King. 11. 6. 11.
• h 1.8

  2 Chr. 23. 11.
• i 1.9

  2 Kin. 11. 12.
• * 1.10

  A queene ouer men, a queene o∣uer her selfe for a maiden queen.
• k 1.11

  Mundi totius v∣na decus: Beza E∣pigram: in class: hisp: Anno 1588.
• l 1.12

  Gen. 27. 41. Ad certum tempus sunt Christiani, po∣stea peribunt, & redibunt Idola: ve∣rum tum cum ex∣pectas miserinfide∣lis vt transeant Christiani, transis ipse sine Christia∣nis, Aug. in P s. 70
• m 1.13

  Quo nil praestā∣tius orbe; nobili∣us{que} nihil nostro sol aspicit aeuo.
• * 1.14

  Mortua regina & quasi non est mor∣tua, quia reliquit similem, plus quam fimilis hic.
• n 1.15

  Quem beneficia accepta memorem non reddūt, is gra∣uius suppliciū me∣retur. Chrysost, de Sacerd. lib. 4.
• o 1.16

  Tertul. in Ap••∣log. c. 30.
• p 1.17

  Psal 132. 18.
• q 1.18

  Plut. in vita Flaminij.
• r 1.19

  1 Kin. 1.
• s 1.20

  1 King. 1. 40.
• t 1.21

  39.
• * 1.22

  Proditor est mar∣tyr, coeli certissim{us} hares.
• u 1.23

  Mariana de reg. lib. 1. c 7.
• * 1.24

  Maria. p 60. Vid: orat: sixt: Qt habit: in consisto∣ria, & Saunders: Fra: de Verone: Azorius: Philopa∣ter: Allen, & aly:
• x 1.25

  Tertul: in Apol.
• * 1.26

  Spolia opima Joui: Sen. Prosperum scelus vocatur virtus.
• y 1.27

  1 Chr. 16. 22.
• z 1.28

  Reu. 17. 46.
• a 1.29

  Machau: Princ. c. 11.
• b 1.30

  Psal. 21. 8. 9.
• c 1.31

  Psal. 129. 6.
• a 1.32

  1 Tim. 2.
• b 1.33

  Tribus argumē∣tis ostendit orandū esse proregib{us}, quo∣rum duo sumpta sunt ab effectu vtili: Pisc: in locū.
• c 1.34

  Plin: 2 Panegy. ad Traianum.
• * 1.35

  Rex sapiens est sta∣bilimentum po∣puli. Wisd. 6. 24.
• * 1.36

  Rex si bonus est, nutritor est tuus, si malus, tentator tuus est: Aug. ser. 6. de verb. dom. secund: Math.
• * 1.37

  Bellua multorum capitum: homine nullum morosius animal nec maiori arte tractandum: Sene.
• d 1.38

  Quot capita tot sententiae, quot ho∣mines tothumores, quot humores tot mores: Lipsius.
• e 1.39

  Exod. 18. 19.
• f 1.40

  Psalm. 2. 10.
• g 1.41

  2 Chr. 1. 10.
• h 1.42

  Wisd. 6. 21.
• i 1.43

  Magna seruitu•• est magna fortuna, nam ipsi Caesari cui omnia licent, prop∣ter hoc ipsu multa non licent. Seneca consolat. ad Polybium. Reges vigilant, cum Subditi dor∣miunt: &c Plut co, ad principem in∣doctum.
• * 1.44

  D••adema spinaru, & gemmarum. Miseros esse prin∣cipes si intelligent sua mala, miserio∣res si nō intelligūt: Erasmus.
• k 1.45

  Eph. 6. 18. 19. Preces sunt arma caelestia quae stare faciunt, & tel∣diuina omnes ho∣stes vincere. Cypr. lib. 1 epist. 1.
• l 1.46

  Prou. 21. 2.
• m 1.47

  2 Chr. 1. 21.
• n 1.48

  Psal. 27. 4.
• o 1.49

  2 King. 22. 19.
• a 1.50

  Math. 18. 28.
• b 1.51

  Dan. 3. 9.
• c 1.52

  1 Kin. 8. 34. 36.
• d 1.53

  Psal. 106. 48.
• e 1.54

  1 Chr. 12. 18.
• f 1.55

  Iam. 3. 6.
• g 1.56

  Math. 5 29.
• h 1.57

  Matth. 21. 9.
• i 1.58

  Prou. 23. 26. Quod cor non fa∣cit, non fit.
• k 1.59

  Iohn▪ 21. 15.
• l 1.60

  Reu: 3. 15.
• m 1.61

  Reu: 3. 16:
• n 1.62

  Lipsius Politic. 3. c. 20.
• o 1.63

  Machiau: princ. c. 3.
• p 1.64

  Mach: prin: c. 25.
• q 1.65

  Tert. Apol. c. 34.
• r 1.66

  Prou. 15. 29.
• s 1.67

  Ezech. 8. 18.
• * 1.68

  Orate pro regibus etiam ijs qui genti∣titer vixerunt. Optatus Mileui∣tan: lib: 3.
• t 1.69

  Baruc. 1. 11.
• u 1.70

  Ier. 29▪ 7. So Abraham prai∣ed for King Abi∣meleck. Gē. 20. 27. So Jacob blessed King Pharao. Gen. 47. 10.
• * 1.71

  Pro se orare neoes∣sitas cogit, pro alijs charitas, pro regib{us} fidelitas: Chrsyost.
• a 1.72

  1 Sam. 15. 22.
• b 1.73

  Obedientia victi∣mis praeponitur, quia per victimam aliena caro, per obedientiā volūtas nostra mactatur. Greg. lib. 35. mor.
• c 1.74

  1 Sam. 15. 23.
• e 1.75

  Rex est animata Imago Dei.
• f 1.76

  Psal. 82. 1. 6.
• g 1.77

  Kings haue a three fold image of God in them. I in their birth of freedome: 2 in their baptisme of Christianity: 3 in their place of So∣ueraigntie.
• h 1.78

  Kings are Gods

  • 1 by Analogie.
  • 2 by Deputation.
  • 3 by Participatiō A King differeth from his people in vse, not in stuffe. Basil: Doron lib. 2.
• * 1.79

  Tert: lib: ad Scapulam.
• h 1.80

  Epist: ad Theod: prefixa lib: aduers: Iulian.
• i 1.81

  Paraenet. num: 21.
• k 1.82

  Lib: 3. contra Parmen.
• l 1.83

  Hom: 3. ad pop: Antioch.
• m 1.84

  Rom. 13. 1.
• n 1.85

  Greg: 9. lib 1. de∣cret: tit. 33. c. 6.
• * 1.86

  Papa à Deo consti∣tut{us} est super gen∣tes & regna, vt e∣uellat, & dissipet, aedificet & plātet, & quanta est inter solem & Lunā dif∣ferentia, tanta est inter pontifices & reges. Innocent in c: sol∣licitae: 6. de maior: & obed. Vide Bonif: 8. ex∣trauag: concil: tit: de maior. & obedi.
• o 1.87

  Ber: de consid: lib. 1. c. 6.
• p 1.88

  1 Pet 2. 13.
• q 1.89

  Aug: in Ps. 124.
• r 1.90

  Reu. 17. 1. 2.
• s 1.91

  1 Pet. 2. 13.
• t 1.92

  Vide Piscat: anal, in locum.
• u 1.93

  Rom. 13. 3.
• * 1.94

  The Romane city first taking her o∣riginall from a traitor to his country, after∣ward founded with murder, hath spilt more bloud, then spent morter, &c. Lan∣quet Chron: fol 35. Euery soul with∣out exception, reseruation, or equiuocation.
• * 1.95

  Si quis tentat excipere, conatur decipere, Ber: epist. 42. ad Archiep. Sen.
• * 1.96

  Omnis anima subiecta essee debet potestatibus super eminentibus, ergo Papa debet esse subiect{us} Caesari, &c Pisc: anal. super locum.
• x 1.97

  Disp: 10 in Rom. 13. v. 1. rationes ductae ab honesto, vitili, iucundo. Vti Gorran: in locum.
• y 1.98

  Tit. 3. 1.
• z 1.99

  The beasts o∣bey the Lion, the birds the Eagle, the fishes the Whale, &c. Rex vnus est apib{us} & dux vnus in gregibus. Cyprian de vanit. Idol: The Cranes haue their Cap∣taine, quem ordine literato sequuntur. Hieron. epist, ad Rusticum.
• a 1.100

  Pet: Chry. in Po∣licrat. lib. 7.
• b 1.101

  Aug. de ciuit. des lib. 4. c. 4.
• c 1.102

  Math. 3. 17.
• d 1.103

  1 Sam. 13. 14.
• e 1.104

  Math. 22. 21.
• f 1.105

  Math. 17. 27.
• g 1.106

  Iohn. 19. 11.
• h 1.107

  Wisd. 6. 3.
• i 1.108

  Piscat. anal. in Matth. 22. 21.
• * 1.109

  Omnis Christi actio est nostra in∣structio.
• k 1.110

  A Tyrant by a∣buse of power, not by vsurpatiō.
• l 1.111

  Acts. 9. 1.
• m 1.112

  1 Sam. 24. 4.
• n 1.113

  5
• o 1.114

  Greg: lib. 7. epist. 1.
• p 1.115

  Pope Iulius the second by his means in 7 years destroied 200000 Christiās. Geneb.
• q 1.116

  1 Sam. 24. 8.
• r 1.117

  7
• s 1.118

  Lib. 2. aduers: Parmenianum.
• t 1.119

  1 Sam. 26. 1.
• u 1.120

  8
• * 1.121

  9 Principem occide∣re piaculum est.
• x 1.122

  2 Sam. 14.
• y 1.123

  10
• z 1.124

  1 Sam. 31. 4.
• a 1.125

  2 Sam. 1. 14. 15.
• b 1.126

  Iohn 1. 47
• c 1.127

  Lucianus in Scy∣tha.
• d 1.128

  Hassenmull: lib. de ord. Iesu. Pope. Paul. 3. establish∣ed the order, An. 1540. Ignatius Loyola the first named in the Bul. Pet. Maf∣fe. vit. Loyol. lib. 2. c. 12. Potestates quae sunt, à Deo ordi∣natae sunt: hic est vt gentilem in po∣testate positum ho∣norificemus, licet▪ ipse indignus sit, qui Dei ordinem tenens, gratias agit Diabolo. Potestas enim exi∣git, quia meretur bonorem, August. quaest. ex vet. test. c. 35. Malus magistratus, est dei vicarius: A∣ret. Comment: in 13. Rom.
• * 1.129

  Deus regnat per se, reges per Deum. Deus coeli & terrae vere proprietarius, reges coloni & Emphyteutae Iuni∣us Brutus quaest: 3, vind. contra Ty∣rannos.
• e 1.130

  Rom▪ 12. 19.
• f 1.131

  1 Sam. 26. 9▪
• g 1.132

  Iraen. lib. 5 con. haeres.
• i 1.133

  Tertul. Apologet. c. 30 Omnes sub rege, & ipse sub nullo, nisi tantum sub Deo.
• k 1.134

  Bracton: siue iu∣bente siue sinente deo: Aug: cont: Faust. Manich. lib. 22, c. 7
• l 1.135

  Esay 10. 5 Or as one of the Fredericks, malleus orbis, or Otto, Pal∣lida mors.
• m 1.136

  1 Sam. 24 6
• n 1.137

  Ierem: 25. 9
• o 1.138

  Dan. 3: 21 Aliud est seruitus animae, aliud cor∣poris &c. vid. Aug. de vera relig, c. vl. timo.
• p 1.139

  Baro: Tom. 11 An. 45
• q 1.140

  Sueton. c. 34
• r 1.141

  33.
• s 1.142

  Rhemist. in tab: Paul.
• t 1.143

  In Catalog: scrip∣tor: Eccles.
• u 1.144

  Baron, An. Chri∣sti 205.
• * 1.145

  Iansen. c. 40: Con∣cord.
• x 1.146

  Apolo 2: Ad An∣ton: Imperat.
• y 1.147

  Bellar: in Chro∣nol:
• z 1.148

  Ambros. Epist. lib. 5. Epist. 33
• * 1.149

  Iulianus Imp: Apo∣stata habebat sub se Christianos milites, quibus cum diceret producite aciem & obediebant ei•• cum autem dicit, producite arma in Christianos, tunc cognoscebant im∣peratorem caeli: Ambros: 11 quaest: 3: Can. Iulianus.
• a 1.150

  August: in Ps. 12••.
• * 1.151

  Socrat. lib. 3. ca. 22
• b 1.152

  Ruff. lib. 2. histor. c. 1 Regi ethnico fidem non praestare nefas.
• c 1.153

  Bellar: lib. 5 de Rom. Pon: c 7
• d 1.154

  De Rom: Pontif. lib. 5, c. 7
• * 1.155

  Ego vnxi te in re∣gem super Israel. 2 Sam. 12. 7
• e 1.156

  2 Chro. 9. 8 Patriarchae vel alij. Reges vnctia Deo, ante vnctionē ma∣terialem: Aug: in Ps 140. Deus est Rex om∣nis terrae: Ps. 46. 7 & Dominatur in Regno hominum, & cuicun{que} voluc∣rit, dat illud, Dan. 4. 22
• f 1.157

  Non tenentur nec debent Christiani, tolerare regem in∣fidelem, quia de iu∣re humano est, quod hunc aut illum ha∣beamus regem Bel∣lar. de Rom. Pont. lib: 5.
• g 1.158

  Resp: Epi: Eliens. ad M. Tort. in ini∣tio: Molineus in Senatuscons: Eran: num. 58.
• h 1.159

  Pro. 24. 21. 22.
• i 1.160

  Math. 22. 21.
• k 1.161

  Math. 23. 2. 3.
• l 1.162

  Pietatis interest, vt pij debitam ma∣gistratibus obedi∣entiam deferant: Aret. in Rom: 13.
• m 1.163

  Acts 4. 19.
• n 1.164

  Aug: 11. quaest: 3. Ca: qui resistit. Hîc contemne po∣testatem, timendo potestatem. Aug. ser. 6. de verb. dom. Secund. Math. Immensa est iuris∣dictio Dei; regum dimensa, illa est infinita, haec praefi∣nita, Jun: Brutus.
• m 1.165

  Daniel. 3. Regis voluntas fiat aut a nobis, aut de nobis.
• n 1.166

  Theophy: in Lu∣cam c. 20. Agents, if good Princes, Pati∣ents, if bad.
• o 1.167

  Osee 8. 4.
• p 1.168

  Aretij comment. in 13. Rom.
• q 1.169

  Balaeus in vi••. Alex. 6. vide Mach. princ. de hoc Alex∣andro c. 18. & Guicciardine hist. lib. 2.
• r 1.170

  Tileman in 13. Rom.
• s 1.171

  Polyd. virg. hist: Anglic. lib. 25. Potentia a Deo, abusus a Diabolo: Musculus. Difference twixt Persons & Pow∣ers, Persons may be intruders, but Powers haue God for their au∣thor. Theoph. in Rom. 13.
• t 1.172

  Aug. epist. 166. Caesari vices, & imaginem Dei in terris gerenti nos vero corde subij∣cere: Chrytreus enarr. in Mat. 210
• u 1.173

  Aret. com in 13. Rom.
• * 1.174

  Necesse est subijci necessitate institu∣tionis diuina & necessitate naturae, quae ordinauit vt sa ieates stultis praesint: Aret: com. in 13. Rom.
• * 1.175

  Marke 3. 22. 26. Diaboli regnū ad∣mittit principatū sine quo non con∣staret. Corrumpitur & dissoluitur impe∣rantis officium, si quis id quod fa∣cere iussus est, non obsequio debito perficit. Gell: lib. 1. Ps. 45. Psalmus Propbeticus conti∣nens Prophetiā de Christo, cuius figu∣ra Salomon. Pisc, Ibidem.
• * 1.176

  Regum cibus est ••e∣nos: Alphonsus.
• a 1.177

  Pet. 2. 17.
• b 1.178

  Rom. 13. 7.
• * 1.179

  Nomine parentum intelligūtur omnes superiores aut qui∣cun{que} nobis praesūt. Vrsin: Catech. in quinto praecepto.
• c 1.180

  Esay 49. 23.
• * 1.181

  Math. 22. 21.
• * 1.182

  Qui de corde non venit honor, nō ho∣nor sed adulatio est: Ber. in Cant:
• d 1.183

  Ecc e. 10. 20.
• e 1.184

  Exed. 22. 28.
• f 1.185

  Iude 8.
• g 1.186

  Such were Par∣sons, ••ozius, Rey∣nolds, Gifford &c. slāderous Rebels of Queene and state.
• h 1.187

  Estate of Engl. fugit.
• * 1.188

  * Tacitus said to rayling Metellus, Tu dedicisti male∣dicere, ego maledi∣cta contemnere. S^t. Austin wrote these verses ouer his table: Quis∣quis amat dictis absentum rodere vitam, hanc mensā vetitā nouerit esse sibi: Possidon in vit: August: Gen. 18. 2. Next God, wee must honor those who are in the place of God: Herman: explicat: Decalog.
• k 1.189

  Psalme 81. 6.
• * 1.190

  Gratian: can. 17.
• l 1.191

  Aluar. Pelag. de planctu Ecclesiae: lib. 1. c. 37. Vid: Greg. lib. 6. ep. 30. & lib. 4. epist: 34. & 38. 39. & 36 Papa dicitur caele∣ste habere arbitriū, & ideo etiā natu∣ram rerū immutat substnatias vni{us} rei applicando al∣teri, & ideo de ni∣hilo potest aliquïd facere gloss. libri decret, Tit. 7. c 3. Extra ius, contra ius, & supra ius omnia posse. Deci{us}.
• m 1.192

  Bellar: in resp. ad Gersó cōsid. 11.
• n 1.193

  Victor relect. 4. de pot: Papae: & concil: propos: 16.
• o 1.194

  Sylu: de Papa par. 2: Non de potestate Papae inquirendū, cum primae causae nulla sit causa: Baldus in cap: Ec∣clesia.
• p 1.195

  In 9 & 10. sess.
• q 1.196

  2 Thes. 2. 4. Ʋid. lib. sanct ce∣remon lib. 1. sect. 7. c. 6. To the Pope as to Christ, let euery knee bow: Capist∣stra: de author. pap. & concil. pag. 94.
• r 1.197

  Tom. 6. in append.
• * 1.198

  The Pope hath an heauenly iudgement, and maketh that to be the meaning which is none: for his will is a Law; De transtat: episc c. quanto in glossa. Omnes principes orbis terrarū pon∣tificem honorant & colunt vt summum deum. Blond{us} lib 3. Rom. instaur.
• s 1.199

  Benedict: a bene∣dict: praefat: ad antithes.
• t 1.200

  Humanum est errare.
• u 1.201

  Sum: De excel. pont. q 59. art 2.
• * 1.202

  Esay 14. 12. 13. 14. The Pope hath the same power that Christ had to rule ouer all nations & king∣domes. D. Marta. part. 1. pag. 45. de iurisdict Athanes epist: ad solit. v••ti agentes.
• y 1.203

  Polychronicō. lib. 7. Frederick, Bar∣barossa, Henry 4. & Rich. 1. basely vsed.
• z 1.204

  Naucl: pag. 8••6.
• a 1.205

  Psalm 91 13. Gregory the 7. sets downe these a∣mong the Popes priuiledges, that Princes must kisse Popes feet, &c. Baro. Anno 1078. n▪ 32, Greg. 7. epist. l. 2, ep, 55.
• b 1.206

  In vita Pij 5. de Angl.
• c 1.207

  Catena: pag. 113
• d 1.208

  Iohn. 19. 12
• * 1.209

  Waltram: Theod: Aniem: de priuil: Imperij.
• e 1.210

  Liberat. breuiar.
• f 1.211

  Sigeb: in Chro: ad ann. 683 & Luit∣prand: in vit. Aga∣thon & Anast, in vit. eiusd: Agath: & Herm: Conrad: ad ann 678.
• g 1.212

  Luitpr. hist. lib. 6. c. 10. 11.
• h 1.213

  Marian Scot. Si∣geb. abbas Vrsp. ad ann. 1046. & Pla∣tin. in vit. Grego 6.
• i 1.214

  In C vnā Sanct. extr. de maior. & obedien.
• k 1.215

  Otho. Frisingens. lib. 6: cap. 35
• * 1.216

  Concilium Brix∣iense: 1083. Abbas vspergensis: Sigeber. An. 1084. Antoninus. Sigeb. ad Ann. 1085. Vsperg. in Anno, 1089. Suadente Diabolo, vt supra. vid. card. Benno: in the life of Gregory 7.
• l 1.217

  Ps. 82 6
• m 1.218

  Chr. 4. 18
• n 1.219

  2 Sam. 14. 20
• o 1.220

  2 Sam. 21. 17
• p 1.221

  2 Sam. 3. 1
• q 1.222

  Rom. 13. 1. 4
• r 1.223

  Luke 22. 25
• s 1.224

  Rom. 13. 1
• t 1.225

  Eccles. 10. 17
• * 1.226

  Calamo & cuspide.
• u 1.227

  Car. Bellar. Card. Perron.
• * 1.228

  Pro. 16. 10
• x 1.229

  Pro. 8. 6
• y 1.230

  Cic. in Hortens.
• * 1.231

  Da spatium vitae, multos da Iupiter Annos Iuuen. Sat. 10
• * 1.232

  Et caeptis non de∣crit fas••hus hares.
• a 1.233

  Praef: Com. in E∣pist: ad Rom. Quireip. hostis est; is ciuis esse nullo modo potest. Cic. in Cat. 4
• b 1.234

  1 Sam. 26. 15. 16
• c 1.235

  Ester 2. 21. 22
• d 1.236

  2 Kin. 6. 12
• e 1.237

  Ter. Apol. c. 2
• f 1.238

  1 Kin. 22. 11
• * 1.239

  Humilitas in voce, superbia in actione, Greg. Seruus seruorum, Tyrannus Tyran∣norum.
• g 1.240

  Illyric: Poem de corrup. stat. Eccle∣siae.
• * 1.241

  Ita aequivoci, vt vniuoci raro.
• h 1.242

  1 Chro 29. 22: 7 1 Sam. 22. 15
• i 1.243

  1 Kin. 1. 33
• k 1.244

  Exod. 32. 22
• l 1.245

  Salmerō in tract. 63, de potest: Eccle. & secular.
• * 1.246

  1 Peter 213
• * 1.247

  Nulla est pestis ca∣pitalior quam eo∣rum, qui tunc cum maxime fallunt, id agunt, vt boni viri videantur: Cic. lib. 〈◊〉〈◊〉, offic. Ephes. 6. 5, 6
• m 1.248

  2 Sam. 3 27
• n 1.249

  Iudges 16. 18 Malum sub speci boni celatum, dum non cognoscitur, non cauetur Chrys. super Math. 7 Veritas est tempo∣ris Filia,
• o 1.250

  1 Macchab 16.
• p 1.251

  Herodes deuo∣tionem promittit, sed gladium acuit: Chry. sup. Mat. 2
• q 1.252

  Math. 2. 8
• r 1.253

  Math. 26. 49 Nunquam te fal∣lant animi sub vulpe latentes: impia sub dulci melle venena la∣tent. Foris Cato, intus Nero; totus ambi∣guus.
• s 1.254

  Et Leo pars pri∣ma est, draco me∣dia, ipsa Chymera.
• t 1.255

  Aug in Ps. 63
• * 1.256

  Ʋirtutis comes in∣vidia: Cic. 4: ad Here.
• * 1.257

  Inuidiam ferre aut fortis, aut foe∣lix potest: Seneca.
• u 1.258

  Tacit: Hist. lib. 2
• * 1.259

  Ecclus. 35. 7:
• * 1.260

  Sillius Italicus.
• * 1.261

  Anchurus fili{us} re∣gis Midae, pro Sa∣lute patriae in pro∣fundissimum chas∣ma sese praecipitem dedit.
• * 1.262

  Hor 3. car: od. 2.
• * 1.263

  Val: Max: l. 5. c. 6
• * 1.264

  Ardua per praeceps gloria vadit iter: Ouid.
• y 1.265

  Sen: de remed. fort:
• * 1.266

  Dulce solum patriae est: Virg:
• z 1.267

  Nat. hist: lib. 10. cap. 62.
• a 1.268

  Estate of Eng∣lish fugitiues.
• b 1.269

  Juuen: sat 3. Val: Max: lib: 5.
• c 1.270

  Ʋnam populo ceruicem optant quam vno ictu amputare possunt.
• * 1.271

  Epist. ad Q. Fratrem lib. 1.
• * 1.272

  Alijs micans meip∣sum consumo, alios alens meipsu per∣do: aliud est esse in lege aliud sublege: qui est in lege se∣cundum legem agit qui sub lege secun∣dum legem agitur, ille liber est, iste seru{us}: Aug in Psa.
• e 1.273

  Sleyd. lib. 1 & 2.
• f 1.274

  Xenophon de reb. Lacaed. Solon being de∣manded what was the chiefe safety of a Com∣mon-wealth: an∣swered, if the Ci∣tizens obey the Magistrate, & the Magistrate the Lawes. Publicanimirum res tum sibi cōstat, & aequū imperiū, cum Rex quod iu∣bet, ipse facit. Acti{us} epig. lib. 1.
• g 1.275

  Mach: prin. c. 12.
• h 1.276

  Praefat. Iustiniā. instit: in initio: Ciuitas subsistere nequit, quae legibus non est firmata; Arist. lib. 〈◊〉〈◊〉. politic.
• i 1.277

  Luke 11. 46. Digna vox est Ma∣iestate regnantis, legibus alligatū se principē profiteri. &c. Imperat: The∣od. & Valent, Caes.
• * 1.278

  Regis ad exemplū totus componitur orbis: Claudian.
• k 1.279

  Plin. 2. Panegy. ad Traian.
• * 1.280

  Longūiter per prae∣cepta, breue per exempla: Jeron: Plebeia ingenia magis exemplis quā ratione capiuntur. Macrob: lib. 7. Sa∣tur. cap. 4. Augustus filled the world with Schollers, Tybe∣rius with Para∣sites, Constantine with Christians, Julian with here∣tickes. Imperio maximus, exemplo maior: Paterculus: lib. 2. In vulgus manant exempla regentum: Cypr.
• * 1.281

  Pietas est verus Imperatoris orna∣tus. Euagr: hist: Praefat: ad Theod:
• l 1.282

  Euseb▪ de vit: Constant. lib. 4.
• * 1.283

  Faelix resp: in qua qui imperat timet deum. Cominaeus: Iustin.
• m 1.284

  Luke 2. 13. 14.
• n 1.285

  1 Chron. 22 9. Tale bonum est bonum pacis, vt in rebus creatis nil gratiosius soleat audiri, nil delecta∣bilius concupisci, & nil vtilius pos∣sideri: Aug.
• * 1.286

  Lucan:
• o 1.287

  Psalm. 2. 11.
• p 1.288

  Psalm. 3. 8.
• q 1.289

  August: in Ps. 47. Optima beneficio∣rum custos, perpe∣tua est cōfessio gra∣tiarum: Chrys: Super Math. hom. 25.
• r 1.290

  Zechar. 2. 8.
• * 1.291

  Psal 28. 8. Augustus lamen∣ted for Varus death, being as∣ked why; he said, now, now I haue none in my Court to tell me the truth. Sen. lib. 6. de benef. c. 30.
• s 1.292

  Gregor. Dialog.
• t 1.293

  Nazian. trip. hist c. 32.
• * 1.294

  Mors sceptra 〈◊〉〈◊〉 nibus aequat.
• s 1.295

  Psalm. 15. 2.
• r 1.296

  Lib. de Agone Christi.
• t 1.297

  Iohn 1. 47. Veritas minime peruia regum au∣vib{us} Alex. Seuer. dictum.
• u 1.298

  Esdras 3. 12.
• * 1.299

  2 Kings 23. 2.
• x 1.300

  2 Sam. 6. 15.
• y 1.301

  2 Chr. 14. 3. 4.
• z 1.302

  2 Kings 10.
• * 1.303

  Non vitā adimēs sed nidos destruens
• a 1.304

  Paul Fagius pa∣raph. Chald. in Leuit. 18: 21.
• b 1.305

  Psalm. 85. 1. 〈◊〉〈◊〉
• c 1.306

  Psal. 147. 20
• d 1.307

  Psal 145. 1
• e 1.308

  Psal. 149. 2
• f 1.309

  M••in Psal. 118, 26
• * 1.310

  Anuntiation of B. Virg. Mary.
• g 1.311

  Christ paid Tri∣bute to Tyberius Caesar. Mat. 17. 27 Si censum filius dei soluit, tu quis tantus es, qui non putas esse soluen∣dum? Ambrosius.
• h 1.312

  Math. 22. 21
• * 1.313

  Reddenda esse Cae∣sari, quae sua sunt, illa solum dici, non debita, quae pietati ac religio∣ni nihil officiunt: Chrysán c. 22 Mat. Hom. 71
• i 1.314

  Rom. 13. 4. 6
• k 1.315

  In Lucam: c. 20
• * 1.316

  Verbo reddendi, Significat debitum quod inexcusabile subditis impositum est: Theophyl, in 13 Rom. v. 7
• l 1.317

  Hip. in Rom. 13
• m 1.318

  In Rom. 13. 6
• n 1.319

  Calu. in instit. lib. 4. c. 20
• o 1.320

  Tacit. lib. 4 Hist.
• p 1.321

  Tac. lib. 13: An∣nal.
• q 1.322

  Herod. lib 3 Hi∣stor.
• r 1.323

  Luke 2. 1
• * 1.324

  Piscator in locum: Caluin: Harm. in locum.
• s 1.325

  Ioseph: antiq. Iu∣daic: lib. 18. c. 1. Suasu pontificis Io∣azari censeri se passos esse. Josephus.
• t 1.326

  2 Chro 9. 13. 24 Dauid ouer the Tribute set Ado∣ram. 2 Sam: 20. 24 Salomon ouer the Tribute pla∣ced Adoniram: 1 K 4. 6
• * 1.327

  There was not the like made in any Kingdome: Imperij finis est populi vtilitas, & tranquillitas
• u 1.328

  Extra: de exact: & cens. c. 5, & quaest. 8. can. Tri∣butum.
• * 1.329

  Parte reges, par∣tem patria vendi∣cant.
• * 1.330

  Nehem. 9. 37
• * 1.331

  1 Chro. 11. 1 Tuitione non frui∣tione. Tributum vocant Turcae populi san∣guinem: Postel. li. 5 de reb. Turci.
• x 1.332

  2 Sam. 1. 14
• y 1.333

  Lament. 4. 20
• z 1.334

  Prou. 29. 2
• a 1.335

  4.
• b 1.336

  Pro. 28. 2
• c 1.337

  Psa. 127. 1
• d 1.338

  Psal. 44. 4, 5
• * 1.339

  26.
• e 1.340

  Acts 5. 37
• f 1.341

  Aug. in lib. ad Rom. proposit. 72
• g 1.342

  B: Aretij Comm. in 13. Rom. v. 7 Moses found Sub∣iects ready in this kinde, for when a volunta∣ry contribution required, they brought so much as they cried, Suf∣ficient, it is e∣nough: Exod. 36.
• * 1.343

  Cyrus Subiects in their voluntary gifts at one Sub∣sidy did exceede the long heaped treasure of rich Croesus. Fiscus Dei Caesa∣ris Fisco nihil a∣dimit.
• h 1.344

  Bar. in paraenesi: ad Venetos: pag. 47
• i 1.345

  De clerici: c. 28
• * 1.346

  Ibidem.
• k 1.347

  Liuie.
• l 1.348

  Diog. Laert: in Chrysipp.
• * 1.349

  Princeps nominem ex sacrato ordine, supplicio quamuis merito, afficiat &c. Maria: ibidem.
• m 1.350

  Nullus Iudicum: 2 De foro: compet.
• n 1.351

  C. si diligenti, 12: Eod. tit.
• o 1.352

  c. 1, &c. Clericos 3. de immunit: Ec∣cl: in 6.
• * 1.353

  Ʋolater: Chro.
• * 1.354

  Chron. Chron.
• * 1.355

  Platina.
• * 1.356

  Sabellicus.
• * 1.357

  Platine.
• p 1.358

  Krantz. Sano: pag. 225.
• * 1.359

  Platin. in Boni∣fac. 8.
• q 1.360

  Page 52. Vid. Sand: de vi∣sib: Monar. li. 2 c. 4.
• r 1.361

  Tract. de consil: in sin. vlt c. pag. 778.
• q 1.362

  Bel: de pont: lib. 1. c. 7••
• s 1.363

  Lib. 3. c. 16:
• t 1.364

  Reuel. 12. 4.
• u 1.365

  Euseb: hist. ec∣clesiast. tripart. lib. 7. c. 9.
• * 1.366

  Vrban. pa. 23. Quaest: 8. can. Tri∣butum.
• x 1.367

  Extra de exact: & Cens. c. 2.
• y 1.368

  1 Esdras 8. 23.
• z 1.369

  Cod. tit. de Cle∣ricis: & in alys tit: legis.
• a 1.370

  Math, 17. 27.
• b 1.371

  Math, 22. 21.
• c 1.372

  Math, 20. 25.
• d 1.373

  Rom, 13: 6. 7.
• e 1.374

  Ambros. contra Auxen: 11. quaest: 1, Can: si tributum.
• f 1.375

  Luth: in Math: 22, 21.
• g 1.376

  Wisd. 6. 5. 8.
• h 1.377

  Luth: in Math. 22. 21.
• i 1.378

  Ignat. epist. 2. ad Magnesianos.
• k 1.379

  Gen. 34. 30.
• * 1.380

  1 Prayer.
• * 1.381

  2 Obedience.
• * 1.382

  3 Honor.
• * 1.383

  4 Seruice.
• * 1.384

  5 Tribute.
• * 1.385

  Non solum iure, sed cū laude & gloria perimi possunt, &c Marian. de Instit: reg pag. 61. Quid interest fer∣ro, an veneno peri∣mas? Veneno∣quod fit, minori periculo, & maiori spe impunitatis. Marian: p. 65. 67.
• a 1.386

  Stella fasicul. tempor: Naucler. Genebrand. vid: Westō lib. 3. de Tri: hom: offic.
• b 1.387

  Anno 1089. n. 12
• c 1.388

  Defens. fid: Cath: adu: Angl: sect. er∣ro: lib. 6. c. 4. n. 18.
• d 1.389

  Suarez vbi supr:
• e 1.390

  Reu. 17. 6.
• f 1.391

  Luke 19. 14.
• * 1.392

  Armata impietas: arte pellere, vt marte tollere.
• g 1.393

  Conn: Julian ex hist. hisp. Diffidens clauo Pe∣tri, arripit clauā Herculis.
• * 1.394

  Iob 41. 22.
• i 1.395

  Reu. 16. 14.
• * 1.396

  Hoc discunt nostri ante Alpha & Beta, Papistae.
• k 1.397

  2 Sam. 20. 2.
• * 1.398

  13. 22.
• l 1.399

  2 Sam. 17. 2.
• m 1.400

  1 Kings 22. 31.
• n 1.401

  Psal. 91. 11.
• * 1.402

  Herodotas.
• * 1.403

  Plutarch.
• p 1.404

  Eccl. 10. 20.
• q 1.405

  Psal. 20. 9.
• r 1.406

  Psal. 132. 18. Psal. 2. 9.
• * 1.407

  Psalm 21. 9.
• * 1.408

  Psalm 22. 20. 21.
• s 1.409

  Cant. 4. 4.
• t 1.410

  Cant. 3. 7, 8.
• * 1.411

  Psal. 89. 22. 23.
• * 1.412

  Our Kings owne saying, viz.
• * 1.413

  It is the chiefe duty of King to settle first Gods seruice and Church affaires before their own.
• a 1.414

  2 Kings 18. 4.
• b 1.415

  2 Kings 23.
• c 1.416

  1 Kin. 15. 12. 13.
• d 1.417

  1 Kings 6. 2.
• e 1.418

  1 Sam, 12. 24.
• f 1.419

  Esay 60. 12.
• g 1.420

  Liut: decad. 1. l. 1.
• h 1.421

  Plutarch. de ciu: administr.
• i 1.422

  Plato lib. 4. de legibus.
• k 1.423

  1 Chr. 15.
• l 1.424

  2 Ch. 2. 1.
• m 1.425

  Psalm. 127. 1. Psalme 2. 4. 10
• * 1.426

  11
• n 1.427

  Gregor: Naziāz: orat. funebr; in laudem Athanasij.
• o 1.428

  Eph. 45.
• p 1.429

  Esay. 49. Oportet Principem esse ante omnia Deicolam.
• q 1.430

  Reuel. 2. 14. 15.
• r 1.431

  Reuel. 2. 20.
• s 1.432

  Iudg. 6. 25. 26.
• t 1.433

  De laicis, lib. 3. c. 19. &c. 21.
• * 1.434

  c. 21. §. 2.
• u 1.435

  Euseb. lib. 4. de vit: Const.
• * 1.436

  Trip: hist: l. 5. c 25 Vid. Theod: lib: 5. c. 16.
• * 1.437

  Sozom. lib. 7. c: 12.
• * 1.438

  M^r. Foxe in Acts & Monuments.
• * 1.439

  D^r. Abbot in his answer to the reason vi. of D^r. Hill in the latter end.
• * 1.440

  O faelicia antiquo∣rum tempora, in quibus ipsi impe∣ratores mundum regentes, seipsos philosophiae dede∣runt, vt de Alex∣andro, de Julio Caesare, de Ptolo∣maeo rege &c: Hug. in dicasc lib. 2.
• a 1.441

  Naucler. Posseuin. concil. Mediol. 1. sub. Bor∣rhom:
• b 1.442

  Eccles. 1. 12.
• c 1.443

  Psa. 1. 2.
• d 1.444

  Pro. 16. 10
• e 1.445

  Theod: Hist lib 1 c. 7.
• f 1.446

  In his Apology for the Oath of Alleagiance, pa. 36, line 13.
• g 1.447

  2 Chr. 1. 12
• h 1.448

  Reu. 18. 4
• i 1.449

  Aug. Epist. 48
• k 1.450

  Aug contra 2. Gaudentij Epist: lib. 2, c. 17 Ad caenam tanti patris familias si sponte non vultis intrare, compelli∣mus: Aug contra 2: Gaudentij Epist. lib. 2, c. 28
• l 1.451

  Luke 1. 4 23
• m 1.452

  Epist: 204.
• n 1.453

  Psal. 43. 6, 7 Caesariae domus to∣tum relege & re∣uolue progressum, & inuenies quod breui perijt memo∣••••a corum, quoniam a se scientiam Do∣mini repulerunt, & ipsi repulsi sunt. Chryso.
• o 1.454

  Deut. 34. 1
• p 1.455

  Pro. 29. 4
• q 1.456

  Wis. 6. 24
• r 1.457

  Psa. 79. 70. 72
• s 1.458

  In 2 part, c. 49, In fine: de victo: Carolo.
• t 1.459

  Eccles. 10. 17
• u 1.460

  Eccles. 18. 16
• * 1.461

  Rex reip: gerendae gnarus artifex.
• * 1.462

  Remissius imperan∣ti melius paretur: Seneca. Benigni Principis est, ad clementiae commodum transi∣lire terminos aequi∣tatum, cum sola est miserecordia, cui omnes virtutes, honorabiliter ce∣dere non recusent: Cass.
• * 1.463

  Meliores quos di∣rigit amor, plures quos corripit ti∣mor; Claudian.
• * 1.464

  In a supplicati∣on for a tollera∣tion in the be∣ginning.
• x 1.465

  In consul. 4, Ho∣no: Panegy.
• y 1.466

  Plutar. in prae∣cept. reip: gerend. Tanto conspectius in se crimen habet, quanto maior qui peccat, habetur: Iu∣uenal Satyr 8. Vt in corporibus, sic in imperio gra∣uissimus est mor∣bus, qui à capite diffunditur. Sene∣ca.
• z 1.467

  Aug. de ciuit: Dei, cap. 4, lib. 4
• * 1.468

  Pueri, Rex eris, a∣iunt si recte facias, &c. Hora & Guicciard: lib. 16
• a 1.469

  1 Sam. 12. 3
• * 1.470

  4
• * 1.471

  Summum in regi∣bios bonum est iu∣stitiam colere, ac sua vnicui{que} iura seruare. Gregor.
• * 1.472

  Talis Rex, qualis esse deberet.
• b 1.473

  1 Tim 2. 2
• c 1.474

  Psa. 72. 1 2 7
• d 1.475

  Baruck. 1. 11.
• * 1.476

  12
• e 1.477

  Psa. 64. 2
• * 1.478

  Psa. 79. 13
• * 1.479

  1 To the Kings Maiesty.
• f 1.480

  Gen. 18. 27 32.
• * 1.481

  Si libet exiguis re∣bus adesse Ioui?
• g 1.482

  2 Kings 7. 9.
• h 1.483

  Psal. 118. 24.
• * 1.484

  25.
• i 1.485

  Prou. 15. 16. Regis Clementia virtus, claudian.
• k 1.486

  Theodosius: malū est delectari in so∣no catenarum: Seneca.
• * 1.487

  Pallida mors aequo pede pulsat paupe∣rum tabernas re∣gum{que} turres.
• * 1.488

  Mors sceptra ligo∣nibus aequat, nilme potentum sceptra minacium possunt verendo flectere: Crinitus.
• k 1.489

  Luke 19. 17.
• * 1.490

  2. To the most honorable Lords of the priuie Counsell. Plutark. in epist. ad Traianum.
• l 1.491

  Iudith 15. 9.
• m 1.492

  Seneca in Aga∣mem. Act. 4. Malum dum non videtur, non ti∣metur:
• n 1.493

  Numb▪ 13. 34.
• o 1.494

  Histor. lib. 14.
• p 1.495

  Math. 10. 16.
• q 1.496

  Cant. 2. 15.
• r 1.497

  Cypr: epist: 8. l. 2.
• s 1.498

  1 King. 4. 25.
• * 1.499

  3 To the Court.
• * 1.500

  Mund{us} iste bland{us} periculosior est, quam molestus, & magis cauendus, cū se illicit diligi quā cum admonet, co∣git{que} cōtemni: saith Austin, pointing at the Court. epist. 144.
• a 1.501

  Prou. 19. 12.
• b 1.502

  Ester. 6. 8. 11. Ester. 10. 2. 3.
• c 1.503

  Gen. 41. 43.
• d 1.504

  Dan. 5. 29.
• e 1.505

  1 Kings 2. 7.
• * 1.506

  Vide hist. Dion. lib. 58. & Xiphilin. in vita Tiberij.
• * 1.507

  Caelopraefertur Adonis.
• f 1.508

  Math 6. 33.
• * 1.509

  4. To the Nobility of the Land.
• g 1.510

  Iudith 12. 14.
• * 1.511

  Fama post fata superstes.
• * 1.512

  Iob. 17. 14.
• h 1.513

  Apoc. 14. 13.
• i 1.514

  Psalm 49. 17.
• k 1.515

  Prou. 31. 29.
• * 1.516

  Rhodig. lib. 8. cap. 26.
• * 1.517

  Virtute decet, non Sanguine niti. Claud.
• * 1.518

  Ego meis maiori∣bus virtute prae∣luxi. Cicero.
• l 1.519

  Gen. 27. 29.
• m 1.520

  Gal. 5. 12.
• * 1.521

  5 To the Clergy.
• n 1.522

  1 Tim. 2. 1. 2.
• * 1.523

  Ad eius vexillum Ecclesia conuolat.
• o 1.524

  Esay 32. 2.
• p 1.525

  2 Tim. 4. 14.
• * 1.526

  Cant. 1. 4.
• * 1.527

  Cant. 〈◊〉〈◊〉. 1. 3
• q 1.528

  Reu. 17. 5. 6. Oh ignominia, si es∣set domus Domi∣ni!
• * 1.529

  Poliaen.
• * 1.530

  In nomine domini incipit omne ma∣lum.
• r 1.531

  Leo. Epist. 8. 9.
• * 1.532

  Aut pareas, Aut pereas.
• s 1.533

  Rom. 13. 5.
• t 1.534

  1 Pet. 2. 13.
• u 1.535

  Ambros. lib. de pastore.
• * 1.536

  6 To the graue & reuerend Iudges.
• * 1.537

  2 Tim. 3. 1. 4.
• * 1.538

  Nulla maior causa mali, quam licentia mali.
• x 1.539

  2 Chro. 19. 6.
• y 1.540

  Cic. in Verr. 1. Act. Non terminantur negotia, donec eua∣cuata sunt marsu∣pia. Innoc. de vita hu∣ma: conditi.
• z 1.541

  Acts 8. 20. Si Niceas non sit reus, dimitte homi∣nem, si reus, mihi dimitte. Cambyses Sysamnem iniqū Iudicem excoriari fecit, in terrorem aliorum. Gratior Deo est ni∣mia miserecordiae, quam nimia seue∣ritas. Dum parcebatur lupo, mactabatur grex Christi.
• a 1.542

  Sen. de clem. lib. 1. c. 2. Quosdam necare clementia, & quos∣dam seruare, cru∣delitas est.
• b 1.543

  Ense recidendum est, ne pars sincera trabatur. Ouid.
• * 1.544

  Paena ad vnum, est terror ad omnes: malefici non pere∣unt, vt pereant, Sed vt pereundo, alios deterreant. Seneca.
• c 1.545

  Reu. 10. 9.
• d 1.546

  Psa. 3. 8.
• e 1.547

  Psa. 67. 3.
• f 1.548

  Psal. 47. 6. 4
• g 1.549

  Numb. 13.
• * 1.550

  Ʋae aetati nostrae propter ingratitu∣dinem, &c. Ber.
• * 1.551

  Prona{que} cū spectant animalia caetera terram, Os homini sublime dedit, coe∣lum{que} videre. Ouid.
• h 1.552

  Esay 1. 3. Danti rependi quicquam gratius ab accipiente non potest, quam si gra∣tum habuerit, quod gratis accipit: nam spiritui gratiae con∣tumeliam facit, qui beneficium dantis grata mente non suscipit. Ber.
• * 1.553

  Nihil est quod in∣dignationem Altis∣simi prouocet, sicut ingratitudo; est malorum prouoca∣tio, & meritorum exterminatio. Pe∣tr. Raw.
• i 1.554

  Psa. 29. 2.
• k 1.555

  Psa. 115. 1. 14 18.
• l 1.556

  Ber. Epist. 11.
• * 1.557

  Insuperabiles, nisi separabiles.
• * 1.558

  Gratiarum cessat decursus vbi re∣cursus non fuerit, &c. Ber. serm. 35.
• * 1.559

  Gratiarum actio est pro gratia sus∣cepti muneris, mu∣nerantis laudati••. Tullius.
• * 1.560

  Religio remp. paca∣tam, & regiae po∣tentiae morigeram reddit: Mach. princ. c. 5.
• * 1.561

  Propugnaculum quovis alio firmi{us} est, multitudinis odio carere. Mach. prin. c. 20.
• m 1.562

  Mach. prin. c. 19.
• n 1.563

  1 Sam. 17. 45.
• o 1.564

  Psalm 17. 8.
• p 1.565

  Psalm 59. 13.
• q 1.566

  Psal. 132. 9. 10.
• * 1.567

  15 yeares currāt. Vota nostra, Vita longa.
• r 1.568

  Psal. 109. 29.
• * 1.569

  Amen.
• * 1.570

  Amen.
• s 1.571

  Psalm 72. 1.
• * 1.572

  Amen.
• * 1.573

  Amen.
• t 1.574

  Iob 5. 12.
• u 1.575

  Dan. 2. 34.
• * 1.576

  Psalm. 132. 18.