A Sermon preached at Westminster before the King and Queen's Majesties, at their Coronations on Saint james his day, being the 28. of july. 1603.  
By the Reverend Father in God, the Lord Bishop of Winchester.  
Printed at London by V. S. for Clement Knight, and are to be sold at his shop at the sign of the Holy Lamb. 1603.   

To the Christian Reader.  
CHristian Reader, I present unto thee here, a Sermon, preached by the right reverend and learned Father the Lord Bishop of Winchester, at the late Coronation of the Kings most excellent Majesty: which having (with much ado) obtained of a good friend of mine about his Lordship, I hope it shall no whit offend his Lordship, if by this means he do more service to the Church, then by the uttering of it he could do in one (though so honourable) assembly. I dare not presume to censure it. The Sermon itself, the Royal presence before which it was uttered, and the learning and gravity of the Preacher, grace it much more, than whatsoever I could study to say in commendation of it. Read it therefore diligently, and learn by it to obey God's ordinance willingly; and so I commit thee to God.   
Rom. 13. verse 1. The powers that are, are ordained of God. 
SO true, without exception it is, 
Rom. 13.  which the Apostle saith in the next words before, There is no power but of God, that man at his first Creation, and in his perfection could have no power over Beasts, Birds, and Fishes; till GOD with his own voice made him Ruler over his Creatures, and put all things in subjection under his feet. If none could dispose of God's works besides the workman, nor use the Creatures void of reason without the Creator's leave; how much less might any man have dominion over the Servants and Sons of God, created after his own Image, and sanctified with the grace of his spirit, had not God ordained the power of men over men, & with manifest words authorized Rulers to take and keep their places. Private and inferior powers, as the husband over his wife, the father over his children, the master over his Servants, were to be allowed and ratified by God, from whom is all power, before they could be lawful: Public then and Superior powers, as they contain and command all those governments, and far exceed them, so must they have a larger and stronger warrant in the word of GOD, than any other Regiment hath.  
Which, that we may the better perceive, I think it fit for this present time, and place, to observe, not only, how the Prince's function in general is established by God, but more specially, how the branches thereof, namely, their power, their honour, and their service are ordained and confirmed of God. To express them more distinctly. Their Authority is derived from GOD, resembling his image; Their dignity is allowed of GOD, to partake with his homage: Their Duty is enjoined them by GOD, to preserve his heritage. The first they have received from GOD; the second they must receive from men; the third they must yield to both. And first of resembling God's Image.  
The likeness that Princes have with the kingdom of GOD and of Christ, consisteth in the Society of the names, and signs, which they have common with Christ; in the Sufficiency of the spirit, wherewith God endueth them; in the Sanctity of their persons, which may not be violated in the Sovereignty of their power, which must not be resisted.  

Psal. 82.  The Society of their names is evident. I have said, ye are Gods, and all the Sons of the most High: And of this very Scripture our Saviour saith, 
john 10.  it can not be dissolved; that is, it can neither be false, nor frustrate, since it is the word of God. Stedfaster than Heaven and earth is the word of God. Heaven and earth shall pass away, but my words, 
Luke 21.  saith our Saviour, shall not pass away. If vanity and falsity in our speech argue the weakness and wickedness of our hearts; how impossible is it the word of GOD should want either truth or force? We are severely prohibited to take God's name in vain, which is most holy and mighty. And shall we think, that God himself will give his name to Princes in vain? 
Numb. 23.  Is God as Man, that he should lie? Hath he spoken it, and will he not perform it? Or shall his word return to him empty, and without effect? GOD forbid, we should so much dishonour him, or deceive ourselves. Since than Princes can not be Gods by nature, being framed of the same metal, and in the same mould, that others are; It followeth directly, they are gods by Office; Ruling, judging, and Punishing in God's steed, & so deserving God's name here on earth. As it was said to Moses, 
Exod. 7.  Behold, I have made thee Pharaohs God, that is, his people, his person, his land, his life, and all he hath, shall be in thy power, and depend on thy word.  
As Christ giveth Princes his name, by calling them Gods, and, the Sons of the most High: So he taketh their Names and Signs to show the Unity and Sovereignty of his Kingdom, and to sever it from all other kinds of government: for Christ is never called in Scripture, a Consul, a Senator, or a Tribune of the People, but, the name on his garment, and on his thigh, as Saint john saith, 
Revel. 19  is King of Kings, and, Lord of Lords, that is, a most mighty King and Lord. Insomuch that when Christ is described in the Scriptures, as a King, all the ornaments and ensigns of a Kingdom, are namely recited and personally referred to him, though in him they be spiritual and eternal, which to men must be material and temporal. 
Psal. 45.  Thy Throne, O God, endureth for ever, saith the Scripture of Christ, as the Apostle expoundeth it, 
Hebr. 1.  The SCEPTRE of thy kingdom is a Sceptre of Righteousness. Wherefore, 
Revel. 19  God even thy God, hath anointed thee with the Oil of Gladness above thy Partners. On his head (saith Saint john) are many Crowns, and out of his Mouth (as working his Will by his word) goeth a sharp SWORD, wherewith he shall smite the Heathen. To Princes then, as Partakers with Christ in the power, honour and justice of his Kingdom here on Earth, are allowed of God a Sword, in sign of Power, a Crown, in show of Glory, a Sceptre, for a token of Direction, a Throne for a seat of justice and judgement; and Inunction as a pledge of outward Protection, and inward Infusion of grace. All which Signs and Ornaments of a Kingdom since Christ assumeth from Princes, and applieth to himself, he confirmeth to be lawful in Princes, because they are common to them with him, who admitteth or accepteth no unlawful or superstitious thing as pertinent to his person.  
The Spirit also, which Princes receive from God, & wherewith they are guided in doing their office, showeth their Resemblance with the Son of God. Men choose the fittest they can find to supply their places, because they want means to make others meeter than they are. But God who worketh all in all according to the good pleasure of his will, and hath power most abundant to enable all his Agents for any work he hath in hand; never calleth any man to serve him, whom he doth not furnish with gifts according. Workmen he would have none to the making or decking of his Tabernacle, but such as he replenished with the spirit of understanding for that purpose: Prophets he never sent any, but with his words in their mouths, and his truth in their hearts, which all their Adversaries could not withstand: governors then, whose hearts, mouths and hands, he useth to keep his people in peace and piety; God never chooseth any but he first endued them with a Principal spirit. Whiles Moses alone sustained the burden of the whole people in the wilderness, the abundance of God's spirit on Moses was sufficient for the whole: but when he desired part of that labour to be eased, God took off the spirit, 
Numb. 11.  which was upon Moses and divided thereof to the seventy Elders, who assisted Moses. As soon as Samuel by God's commandment had Anointed Saul, 
1. Sam. 10.  God gave Saul another heart, sayeth the Scripture, and he was changed into another man.. But when for disobedience the Kingdom was rend from him, the spirit of the Lord likewise departed from him, and from that day forward came upon David, that was anointed to succeed Saul. It pleased God well, that Solomon, at his first coming to the Crown, 
1. Kings 3.  desired an understanding heart to judge the People: and in sign of liking and granting this request, GOD gave him also that which he asked not, even Riches and Honour above all the Kings of the Earth. Of all good Princes the wisdom of God saith, 
Prou. 8.  By me King's rule, and Princes decree justice: that is, 
Prou. 21.  the King's heart is in God's hand, he turneth it whither he will. 
●rou. 16.  A divine direction is in the King's lips, 
Proverb. 16.  his mouth shall not transgress in judgement. 
Proverb. 20.  A King sitting in the Throne of justice, chaseth away all evil with his Eyes, which are the shows of his affections. So that not only the height of their calling is derived from God, but the strength of God's spirit ruleth their Hearts, guideth their Mouths, and settleth their Affections, to execute judgement, and to banish evil from the Earth.  
The inward Anointing, which is the diffusing of heavenly wisdom & courage in the hearts of Princes, God testified by external Inunction, when he first appointed a King in Israel: And by that his Ordinance taught us, that their persons once dedicated to his service, are not only protected by his stretched out Arm, but are and aught to be Sacred & Secured from the violence & injury of all men's hands, mouths, and hearts. 
Psal. 105.  Touch not mine Anointed, saith God by his Prophet. Which though it be true of all whom God vouchsafeth inwardly or outwardly to Anoint, yet is it chiefly verified of Princes, whom God anointeth to be the chiefest of his people. This David well saw, when he so often said: 
1. Sam. 24. & 26.  The Lord keep me from laying mine hand on his Anointed, for who can lay his hand on the Lords Anointed, and be guiltless? Neither is violence only prohibited towards them, but all offence in speech or thought. 
Exod. 22.  The Prince of thy People, Lô Taôr, thou shalt not reproach, by word or deed; The word Arar importeth both: and so, 
Ecclesi. 10.  Despise not the king (or make not light of him) no not in thy thought, for the Fowl of Heaven shall bewray it; that is, God will strangely reveal it, be it never so secret. Yea the very Robes, which they wear, are sanctified. When David had privily cut but the lap of Saul's Cloak in the Cave, to let him see, that he spared his life; 
1. Sam. 24.  David's heart did afterward strike him, saith the scripture, for cutting that piece of the king's garment. So sacred is every thing belonging to them, that no part of their apparel may be wronged or abused.  
The force of their Anointing being perpetual & general, we must not think the outward action judaical or Temporal. jewish it could not be, that neither had his beginning from the jews, nor was restrained to the jews. The qualities and duties of a King are proposed in De. 17. but the Anointing of a King is nowhere mentioned in Moses Law. Only Samuel had a precept from God to Anoint, first Saul, than David: & so had Elias to Anoint Hazael king over Aram, 
1. Kings 19  who was no jew, and jehu King over Israel, & god by his prophet called Cyrus' King of Persia his anointed. 
Esa 45.  Likewise Solomon, joash, jehoahaz, and other Kings of judah, 
1. Kings 1.  (though it be not expressed) were Anointed, 
2. Kings 11.  notwithstanding there was no express commandment of God for so doing, 
2 Kings 23.  but a continuance of the first Institution or approbation of Anointing Kings received from God. Yea, 200. years almost before there was any king in Israel, or any mention of Anointing them, jotham the son of Gedeon in his parable to the men of Shechem, said, 
judges. 9  The trees went forth to Anoint a king over them, speaking of the Anointing of Kings, as of a thing requisite to the creating of Kings, and well known to them & his hearers, when as yet there was no precept, nor example extant thereof among the jews. Which they must needs learn by the use of other Nations round about them. Since than Inunction of Princes had not his original from Moses, who wrote nothing thereof, but being first used in other places (as appears by jotham's Parable) was afterward received and approved by God's direction, when he created a king in Israel: & was extended to other Kingdoms & countries, namely, to Hazael King of Syria, and to Cyrus' King of Persia, who were strangers to the Law and people of the jews: And the vocation of Princes in no part of their power, honour, or service is abrogated or altered by the new testament, as the Levitical priesthood is, but rather continued & confirmed, which is a manifest truth of sound doctrine: I see no cause why the function of Princes still remaining the same, the Inunction of Princes should not have also the same signification, operation & approbation from God which it had in David, Solomon, joash, jehoahaz, and others, & depend upon as good warrant, as their Crowns, Thrones, Swords & Sceptres do, all which are resemblances of Christ's Kingdom, and approved of God, as signs & assurances of their authority, dignity, and duty from God, even as Inunction is an earnest to them of that inward sufficiency, and outward security, which God bestows on their persons, when he advanceth them to their Places.  
The Sovereignty of their power will soon appear, 
Rom. 13.  aswell by the persons subjecteth, as by the things committed to their charge. Let every Soul be subject to the Superior powers, saith Paul in this place. Every Soul; yea though thou be an Apostle, an Evangelist, a Prophet, or whosoever thou be, saith Chrysost. for these things are commanded to all. He that bringeth an exception, useth but a delusion, saith Bern. For who can lose where God hath bound? Nether is this an Exhortation to obedience, but a plain Injunction; you must, 
Rom. 13.5.  saith Paul, be subject, not only because of wrath, but also for conscience sake. You must] importeth a necessity, for Conscience] declareth a duty to God; the danger of resisting being as great, as the commandment of Obeying is straight. 
Rom. 13.2.  Whosoever resisteth power, resisteth the ordinance of God, & they that resist shall receive to themselves judgement. Dare any man promise unto himself success and protection in Conspiracy and Treason, when the spirit of God so plainly threateneth Ruin and Condemnation to all that resist, whosoever they be? They which would not learn by other men's falls, what it is to undermine Princes Thrones and Crowns, let them feel by their own smart, that God's Arm is most mighty, & his Mouth most true, denouncing judgement to all Resisters.  
As all persons must obey Princes, so all goodness must be supported by them, & all evil punished, Do well, 
Rom. 13.3,4.  saith the Apostle, so shalt thou have praise of the power: But if thou do evil, fear: for he beareth not the Sword in vain: he is God's minister to take vengeance on him that doth evil: not this or that evil, but any manner of evil.  
The Sword is equally authorized against all kind of evil, that may be discerned and judged by man.. Wherefore God giving the King, not as a private person, but as a public Governor, his Charge, saith; 
Deu.. 17.  The King sitting on the Throne of his kingdom, shall write this Law in a book, or cause it to be written) and shall read therein all the days of his life, that he may learn to keep all the words of this Law, and these ordinances, for to do them. Kings as Kings, 
Epist. 50. Id. con. Cresc. l. 3. ca 5 1s  saith Austen, serve god in doing that for his service, which none but Kings can do; to wit, by making Laws to command that which is good, and prohibit that which is evil, not in civil affairs only, but in matters also touching divine religion. Princes then by their office are Keepers & Supporters of the whole Law, & of every word or thing therein contained; and consequently Punishers of all evil committed against any part of Gods Law. So that the safeguard of godliness and honesty pertaineth to their places, as much as the maintenance of peace and tranquillity.  
To which end, God hath allowed them power over the goods, lands, bodies & lives of their subjects: and what private men may not touch without Theft and Murder, that Princes may lawfully dispose, as God's Ministers, taking vengeance on them that do evil. The wrath of a King is the Messenger of Death, 
Proverb. 16.  saith Solomon, which is not spoken of tyrants oppressing the just, but of Powers revenging the wicked. Early, saith David, 
Psal. 101.  will I destroy all the wicked of the Land, that I may cut off all the workers of iniquity from the City of the Lord: not making an hasty vow to bathe his hands in blood without mercy, but an holy promise to God, to execute his Law, without favouring impiety.  
The greatness of the power which Princes have received from God, resembling his Image, leadeth us to the greatness of the Honour they must receive from men, in partaking with gods homage. The one is God's ordinance as well as the other, for God hath not put Princes in his place, and given them his power, to be despised or disobeyed, but to be honoured and served as his Lieutenants and Vicegerents here on earth. And if it be truly said of us, who have the word of Christ in our mouths; 
Math. 10. Luke. 10.  he that receiveth you, receiveth me; and he that despiseth you, despiseth me: how much more rightly is it said of them, that sit in God's seat, and bear the Sword; he that resisteth or dishonoureth them, resisteth and dishonoureth the ordinance of God, to his own confusion in this life, where Princes are permitted to revenge the wrongs done to them; and in the next, where God everlastingly punisheth the contempt of his Ordinance?  
What kind of honour is due to Princes, is shortly delivered in that commandment, Honour thy Father. They are Fathers by God's Law, that have or should have fatherly care over us, whether it be to aid us in the things of this life, as masters and teachers; or to guide us the true way to heaven, as pastors and ministers; or to keep us in peace and godliness, as Magistrates and Princes: God giving Princes that name, because they should be as vigilant for the good of those that are under their charge, as parents are for their children; and receive the same honour and service for their pains, which are due to parents from their natural children, if not greater. The very heathen Philosophers saw so far, and confessed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Zenop. Cyripaideias li. 8.  A good Prince nothing differeth from a good Father. And Aristotle, 
Ethicorum l. 8. ca 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Kingdom would be (or should be) a fatherly government. 
Esa. 49.  God by his Prophet confirmeth the same, where he saith to his Church; Kings shall be thy nursing Fathers, and Queens thy nursing Mothers.  
The Apostle in this place nameth three things due to Princely dignity, Subjection, Honour, and Tribute: teaching us, that Princes must be obeyed with conscience, Reverence and Recompense; with conscience acknowledging they are ordained of God, whose will is always the only sure ground of a good conscience. It is therefore sin to despise or refuse, their Laws commanding that which is good, & likewise to resist or reproach their power, punishing that which is evil even in ourselves. In the one appeareth Gods will directing our outward actions here on Earth; in the other, God's hand reforming our vices, whiles here we live, and since in either we must obey for conscience, in neither can we resist without evident contempt of God's ordinance. Howbeit when Princes cease to command for god, or bend their swords against God, whose Ministers they are: we must reverence their Power, but refuse their wills. It is no resistance to obey the greater before the lesser, neither hath any man cause to be offended, when god is preferred. Yet must we not reject their yoke with violence, but rather endure their sword with patience, that God may be judge between Prince and People, with whom is no unrighteousness, nor respect of persons.  

Rom. 13. v. 4.  Reverence due to Princes must come from the whole man, and have the whole man, that is, it must have the love of our hearts, the prayer of our lips, and the submission of our bodies. They are Gods Ministers for our wealth. They must therefore be loved even from the heart. We must love their places appointed by god to partake, aswell with his honour, as with his power. We must love their Persons given us of God instead of Parents, and doing that for us, which natural Parents cannot do. We must love their pains, procuring us greater benefits than any we can yield to them, and so leaving us still their debtors, when we have done our most and best service to them.  
For which cause our power failing us to requite them as we ought, we must pray to the God of all power, for the safety, peace, and prosperity of Princes, that our prayers may testify the zeal of our hearts, and desire of our wills, to obtain from God far greater recompense for them, than we can any way render them. Yet may we not slack to do them all the honour we can, aswell with humility of the outward Man, as with fidelity of the inward. When S. Peter saith, Honour the King, we must not thence exclude bodily honour, which is sensible to others, and restrain it to the honour of the mind, which neither we can show, nor they can see, but by external signs. The Commandments of God bind the whole Man: no part is exempted where Submission is required.  
And because it is grown a great fashion in needless courtesy to bow and touch the ankle, and in necessary duty to stand stark and stiff, let us see in a word or two, whether the Custom of this Country, in kneeling to their Princes, be servility or flattery, as some reckon it, or a part of their due honour and dignity. joseph suffered his Brethren to bow down to the ground before him, 
Genes. 43.  as he dreamt and said they should, and yet was joseph but the next person to King Pharaoh, and his vicegerent. This dream and deed were both of God: when jacob would foreshow his son judah, that the Sceptre should not depart from his Lineage, he said, 
Genes. 49.  Thy Father's Sons shall bow down unto thee: and herein jacob was a Prophet, and spoke by the Spirit of God. David, after he was Anointed to succeed Saul in the Kingdom, 
1. Sam. 24.  bowed himself with his face to the Earth before Saul: and when he was King, 
2. Sam. 9  he received the like homage from Mephibosheth the son of jonathan, 
2. Sam. 14.  from joab his sister's son, from Absalon his own son, from Arannah the jebusite, 
2. Sam. 24.  of whom he bought the threshing floor: all these bowing themselves (upon several occasions) with their faces on the ground before King David, and yet was David far from yielding or accepting more than his due. Nathan the Prophet, of whom can be no suspicion that he used flattery, or was ignorant of his duty, 
1. Kings 1.  bowed himself (saith the Scripture) to King David, with his face on the ground, when he asked him, who should sit on his Throne after him. God never alloweth the outward Man to dissent from the inward in any kind of duty: the mouth blesseth, where the heart loveth: and the body stoopeth, when the mind honoureth.  
The third point which belongeth to Princely dignity, is that which the Apostle calleth Custom and Tribute, I call Recompense. The duty may not be denied, howsoever the reason thereof may be somewhat varied. 
Rom. 13.6.  Therefore pay ye also Tribute, saith the Apostle. If we refer this to the former words, you must be subject, for therefore pay ye tribute, then is Tribute a sign or sequel of our subjection: For since we ourselves must be subject, all that is ours, both goods and lands must needs be under the same condition. More worthy are our bodies then our goods, and our lives then our lands. If the Principal be not exempted from Subjection, how should the Accessary? If we refer it to the words following, for this cause pay we Tribute, for they are Gods Ministers attending their charge, the Reason is very sound and dependeth on the main proportion of God's justice and providence. Parents must be requited, because they cared for us, when we could not help ourselves. Preachers must be maintained because they labour in the Word and Doctrine; generally God would have no man attend any office, by which he should not live. How evident a Right then is it, that Princes supplying God's place, and applying themselves wholly to the preservation of their People, and safeguard of the Commonwealth, should have their pains recompensed with all honour and abundance, and their Affairs both of peace and war supported by the goods and lands of their Subjects?  
Our Saviour (when it was asked) whether it were lawful to pay Tribute unto Caesar, giveth a farther reason, in saying, Render unto Caesar the things that are Caesar's: 
Mat. 22.  in effect, Restore him his own. A double right hath Caesar to the things which we think and call ours: one by donation, another by preservation: for if we look to the first subduing of all countries by the Sword, and the first enduing of each place and person by the Prince, and the strengthening and settling thereof by the Law so long as men obey, we shall find, that temporal things in every Kingdom, as they were first received from Caesar, and have been continued by Caesar, so they are still enjoyed under Caesar, and must, in cases of disobedience, by Law return to Caesar: and when need requireth, by parts be refunded to Caesar's use. By preservation, not only our goods and our lands, but our bodies and lives are Caesar's, though he never gave them, yet because they are kept and guarded by his power and care, that they might be ours. Otherwise we should enjoy them but a while, if every man might freely have his forth, & execute his fury without restraint or fear of Revenge: malice & mischief would so fast multiply. There is therefore a Tribute or Due to Caesar as well of our labours and lives, as of our goods and lands; all which being preserved by Caesar's Sword and Sceptre, must be employed and expended in Caesar's Service. Whether therefore Tribute and Custom be a seal of our Subjection, or a debt of Compensation, or a part of Restitution, it is plainly God's ordinance, and a manifest consequent, Argument, or monument of our obedience to Princes.  
Howbeit to lighten the burden, procure the welfare, and retain the love of their subjects, both Heathen and Christian Princes, that have been wise and moderate, have rather eased, then fleeced their People; and having Lands and Revenues sufficient of their own to maintain their Royal estate, have not imposed, nor expected Taxes oftener, nor greater than their needful occasions required. Tiberius' the Roman Emperor was wont to say; Shepherds do shear, not slay their sheep; and Princes be Shepherds of their People, as God said to Cyrus, thou art my Shepherd. 
Esay 44.   
Fear is added by the Apostle, as incident to Prince's power, not properly, but conditionally, when we do evil. Wilt thou be without fear of the power, 
Rom. 13.3,4  saith he, Do well, so shalt thou have praise of the same: but if thou do evil, fear: he is God's Minister to take vengeance on him that doth evil. Fear of vengeance is a medicine provided to prevent sin; Praise is Prize appointed to provoke virtue. The King, as a Father, should cherish the good with favour and encouragement: as a Lord he should repress the bad with fear and punishment. The righteous are the sons of God, and worthy to receive consolation: The wicked are the servants of sin, and well deserve due correction: both fear and praise have their uses; the one as a bridle to restrain malefactors, the other as a spur to edge on well doers. Reward of good, and revenge of evil, are the sinews of each commonwealth. I may not deny, but mercy on the penitent, where the men are not wicked, nor the Offences heinous, is a most princely virtue, considering man's weakness, & resembling God's goodness: yet in sins that cry to heaven for vengeance, if severity be not used, God's anger is kindled, and he often spareth neither Prince nor People, where such outrageous sins are freely suffered.  
The Ensign of all this Honour due to Princes, is the Crown, which is given them of God: for as the Sword presenteth their Power, so doth the Crown their Glory, and both from God. The signification of a Crown David showeth, where he saith to God, 
Psal. 8.  Thou hast crowned him with Honour and Glory: and the approbation of the Crown, that Princes wear, he likewise referreth to God in saying, 
Psal. 21.  Thou didst set a Crown of pure gold upon his head: not meaning, it was God's act, but his ordinance, that Crowns were set on Prince's heads.  
There remaineth the end, why all this power and honour is given to Princes of God, which is the preserving of his heritage. God hath not lifted them to this height, either to forget him, who advanceth them; or to neglect those, of whom they have charge; but to convert all their Authority and Dignity to the faithful discharge of their duty. And this is God's ordinance no less than the former: For God erected no powers against himself, but under him; neither did he ordain them for themselves, but for others. Heads are to moderate their bodies, Shepherds to guide their flocks, Fathers to nourish their children, Masters to restrain their Servants; & so are Princes to govern their Realms. In the Prince's duty I may be shorter, because I speak before a religious and learned King, who both by pen and practise these many years hath witnessed to the world, how well acquainted he is with christian and godly government: Yet my duty to God will not suffer me supplying this place, wholly to pass it over with silence. I will therefore rather touch, then treat the things pertinent to the Prince's charge. Wherein are three things necessary to be remembered: the Reservation of God's right, from whom all is received: the Moderation of man's life, to which all must be referred: the Execution of just judgement, by which all must be measured. The Reservation of God's right, David expresseth in these words: 
Psalm. 2.  Be wise now ye Kings, serve the Lord in fear. Be wise, and serve the Lord, noteth a restraint; in fear, showeth an Account: Be wise, that is, so reign in earth, that ye may reign in Heaven; so live here, that ye may live for ever. Let not your power or honour deceive you, your Kingdom hath limits, and shall have an end, only the Kingdom of Christ is over all, and for ever. Serve therefore the Lord. You are great Lords above others, but there is a far greater above you. Your Sovereignty over men must be a Service under God. You are not called to do your own wills, but his that exalted you. His Law must be your level, his word your warrant. If you serve not him, you serve sin, which is an ignominious & dangerous Service for men to have so many Masters, as they have vices. Serve the Lord in fear, not distrusting his goodness, but reverencing his greatness. Life and death are in your hands, heaven and hell are in his. Men have no power to judge you, but the judgement of God inevitable. All shall appear before him, and all account to him: 
Psal. 76.  He is terrible to the Kings of the Earth, where he is neglected or resisted: 
Psal. 21.  but he maketh them blessings for ever, where he is regarded and served.  
The Moderation of man's life, and keeping us aswell in godliness and honesty as in peace and tranquillity, is set down by the Apostle, as the main cause, why powers were ordained, and the Sword authorised here on Earth. 
1. Timoth. 2.  Let Prayers and supplications, saith he, be made for Kings, and for all in authority, that we may lead a quiet and peaceable life in all godliness and honesty: he meaneth that by their Laws and Labours we may enjoy these blessings under them. To the Princes charge then belongeth, as well the care of true religion, and honest conversation, as the conserving of public and private peace, whereby our States and Lives are defended from all hostility, misery, and injury. What benefits redound to us by Peace and tranquillity, daily experience teacheth us, not only by freedom from wars, Invasions, and spoils of Enemies abroad, but also by safety from wrongs, oppressions, and grievances of Defrauders and Maligners at home; insomuch that where God was neither known nor served, yet so great was the utility and necessity of the Prince's Sword, that God commanded Heathen Tyrants and bloody Persecutors to be obeyed and honoured in Regard of their power from him, by which they upheld civil society & honesty amongst men. And besides the procuring of public and private peace to each place and person, it is no small service, that Princes do unto GOD by repressing the unbridled lusts of man's corruption, and revenging the wicked attempts of man's presumption; I mean Adulteries, Incests, Rapes, Robberies, Perjuries, Conspiracies, Witchcrafts, Murders, Rebellions, Treasons, and such like heinous and impious enormities, which would overflow each Kingdom and Country, if the Prince's Sword did not take due Revenge of the Doers and Committers of such Outrages. To these Commodities of public Authority when Godliness is joined, that under Christian Princes we may enjoy safety, sobriety, and piety; what greater blessings can be desired in this life, except the inward graces and gifts of gods spirit, which he reserveth to his own power and choice. So that no Subjection, nor service of ours to Superior powers can match the good things which we receive by their government, and therefore no marvel, if God so sharply threaten and punish the resisters of his Will, Wisdom, and Providence, whereby he containeth men in their duties, and keepeth the Earth from brutish Confusion.  
So main and weighty Matters pertaining to Prince's charge, the care of God's Truth and Church must be the chiefest: for should the bodies, goods, and credits of men be preserved, and the honour and glory of God be neglected? Should earthly ease be so much in request, and heavenly bliss so little in desire? Fear we the Ruin of all things, where injuries and violences to men are not repressed by the Prince's Sword; and doubt we no danger where Idolatry, Heresy, Atheism, and Blasphemy against God go unpunished? Is God's hand shortened that he cannot strike? Or his will altered that he will honour those that dishonour him, and bless them that hate him? It is a Romish Error Repugnant to the word of God, and to the examples of the best Kings and Monarches before and since Christ, to restrain Princes from protecting and promoting the true Worship of GOD within their Realms. Neither hath the Man of sin more grossly betrayed his Pride and Rage in any thing, than in abasing the honour and abusing the power, and impugning the Right of Princes; by deposing them from their Seats, and translating their Kingdoms to others, by absolving their Subjects from all allegiance, and giving them leave to rebel, by setting his feet in Emperors necks, and spurning off their Crowns with his shoe, by making them his Bailiffs and Sergeants to attend and accomplish his will, and not to meddle with supporting the Truth, or reforming the Church, but as he liketh. In all which he hath showed himself like himself, to yoke, whom God hath freed, and to free, whom God hath yoked, to deject, whom God hath exalted, and to erect, whom God hath humbled, to challenge, what God hath reserved, and to cross, what God hath commanded. Yet must not Christian Princes for all this neglect their charge to preserve God's heritage. Their Sceptres and Thrones, allowed them by God, are proofs that they may and must make Laws, and execute judgement, as well for godliness and honesty, which by the Apostles rule are within the charge and compass of their commission. As for peace and tranquillity, from observing this no man may draw them, since for neglecting this no man shall excuse them. They must not be careful in human things, and careless in Divine; God ought to be served and honoured by them, that is, by their princely power and care, as much afore men, as his truth and glory excelleth the peace and welfare of men. It wanteth many degrees of a Christian Government to look to the keeping of things, that must perish, and to leave the souls of men as an open prey to Iniquity and Impiety.  
Of righteous judgement, which the Royal Throne (wherein Princes sit) being Gods Seat, puts them in mind to execute, much might be said, did not the Time prefixed straighten and hasten me to make an end. It shall suffice therefore to admonish, that Princes themselves no less than other scent and authorized by them, do execute the judgements, not of Man, but of the Lord; and in that respect, as the Seat is Gods, wherein they sit, so it must be guided by God's Law, and they must imitate God's steps, who sitteth and judgeth in the midst of them; and with whom is no levity, partiality, nor iniquity. They must hear indifferently, discern wisely, and pronounce uprightly. Their ears must not lie open or easy to false and privy accusers. If it be enough to accuse, who shall be innocent? Their hearts must not be carried with corrupt affections. If prejudice be justice, who shall be acquitted? Their hands must not be armed, or aggravated with private Revenge. If secret mislike may measure punishment, who can be safe? By justice is the Throne established, which neither stops the ear, fireth the heart, nor loadeth the hand without, or above desert.  
To conclude, since it pleased God, not long since, to take from us to his heavenly rest, a Prince, that with great moderation and wisdom swayed the Sceptre of this Realm 45. years, supporting truth and peace amongst us, maugre all her opposites and enemies. Blessed be God the Father of our Lord jesus Christ, that hath magnified his mercies so much towards us, as to place in the Throne of this Land, after her, the rightful Heir of her Crown, and a King most worthy to succeed her, as nothing inferior to her, in knowledge, prudence, magnanimity, bounty, mildness of disposition, zeal of true religion, and resolution to do justice and Equity: and hath matched him with a most noble Spouse of so rare gifts, graces & virtues, as our most gracious Lady and Queen here present is: And GOD grant, they both may long sit on their Thrones in all holiness and happiness of life, to their perpetual honour, and our continuing comfort; and their Princely Progeny after them, even all the days of heaven, if it so please God: to the glory of God the Father, the Son, and the holyghost, to whom the only wise, invisible, and immortal King of all worlds be all power, and praise, now, and for ever,  
AMEN.   

Printed at London by V. S. for Clement Knight, dwelling in Paul's churchyard at the sign of the holy Lamb. 1603.