The third Cable.The punishments of the disloyall to Caesar.

Since the haynousnesse of the Crime of treason is apparant, may it please you to make the punishments of treason apparant.

That there is punishment, it appeareth by that of the Apostle, they that resist, Rom. 23.2. shal receiue to themselues Iudgement: of the gréeuousnesse of the Iudgement, we may be assured by the hainousnes of the crime. And further, since, the Lawe requireth, that Offen­dours pay life for life, eye for eye, tooth for tooth, Eçclus. 21, 23, 24.25. hand for hand, foote for foot, [Page 49] burning for burning, wound for wound, stripe for stripe, what wounds, what burnings is he to endure that is guil­tie of this Crime? howe many féete, howe many hands, howe many eyes, how many liues is he worthy to loose, who so offendeth those feete, of whom so many Thousand féete, those hands, of whome so many Thousand handes, those eyes, of whom so many Thousand eyes, that life, whereon so many Thou­sand liues depend? Because hee hath not so many féete, so many handes, so many eyes, so many liues, therefore is he punished of God, and punished of man. Punished of man in his howse, punished in Lands, punished in Offices, punished in death, punished in buriall, punished in Name, and punished in Posteritie. Punished in house, In house. for so was the house of Haman giuen to Quéene Ester. Punished in Landes, Esther. 8.1. In Landes. 2. Sam. 16.3.4. so Siba hauing falsely accused Mephibo­seth to Dauid, vntill the troth was known, had all that was Mephiboseths giuen him by Dauid. In Offices. Punished in Of­fices, so Abiathar y^e high Priest, though for his fidelitie to Dauid in all his af­flictions, [Page 50] he had his life spared by Salo­mon, 1. Kings. 2.26.27. yet Salomon cast him cut from béeing Priest vnto the Lord.

In bodie pu­nished by im­prisonment, by drawing.Punished in body by imprisonment and tortures in life, after being drawn on a hurdle, from prison to execution (to shewe how hee had béene drawne by brutish passions, and beastly affecti­ons) by death, By death ex­traordinarie. and that not ordinarie, as an ordinarie Malefactor, but extra­dinarie, as an extraordinarie Malefac­tor: a Théefe taking goods from any man is hanged, but because the Trai­tor offendeth no common member, but the head of the whole Estate, and in the head the whole estate, being draw­en, is first hanged, (for I will omit the more exquisite punishments inflicted vpon Traitours in other Countreys) his secrets (to shewe hee was most vn­worthy to bee begotten, or to beget o­thers) cut off and throwne into the fire before his face, his bellie ripped vp, his heart, the impure Vessell of pernitious Trecherie, rent out & thrown into the fire before his face, his bodie, hauing harboured so wicked a heart, hauing béene the Cage of a rebellious spirite, as it was in the bodie politique deui­ded, [Page 51] by Treason, from the head, and other members, so, now by the Axe, it is cut off from the head, and deuided into many quarters.

How be they punished in buriall?

In buriall, or rather by the defect of buriall, are they punished. Was it not a punishment, that was foretolde by Ieremie, of Iehoiakim the sonne of Iosiah, Ieremie. 22.18.19. he shall be buried as an Asse is buried, Euen drawne and cast foorth without the walles of Ierusalem? But greater is the punishment of trai­tors in their buriall, then was that of Iehoiakim, Iehoiakims buriall was the buriall of an Asse, the Traitors buriall is worse then the buriall of an Asse: an Asse drawne without the gates of Ie­rusalem, and deuoured of dogs, or the beasts of y^e field, is soone forgotten, but the Traitors bodie (though our merci­full Soueraigne dooth herein manie times shew great mercie) not drawne without the Gates,Iudgement in buriall. but fixed vpon the Gates of Ierusalem, is not deuoured of the beasts of the fields, and forgotten, but exposed to the eyes, and reserued in the memorie of men, that as his perni­nitious [Page 52] attempts were an euill example to others, so his mangled and vnburied lims might be a heedfull and dreadfull caucat to others.

In name. Wherein are they further puni­shed?

In name, a good name (saith the royall Preacher, is better then good oyntment, A good name, saith he, is to be chosen aboue great riches, and louing fauour is aboue siluer and golde; but the name of the wicked (who so wicked as Rebels and Traitors) shall rot; rot? Well were it for them if there name could so rot that it might vtterly bee extinguished, but being putrified, it giues a noysome sauor, so, that as that which Iacob said to Simeon and Leui, ye haue, So euery Traitors ofspring may say of their Sire,Gen. 34.30. Thou hast made me stinke among the inhabitants of the Land. What more odious smell to all true English hearts, Then the vnhap­pie memorie of Cade, Straw, Ket, Par­rie, and others of like deserts, though greater estates?

Remaines there to the Rebell, a­ny further punishment after death, but [Page 53] in their buriall, and in their name?

To the Rebell there re­maineth further punishmēt, for though in England they put not to death euery one of the familie as they did in Persia, In posteritie. Esther. 16.18. nor fiue of the Traitors nearest kins­folke as they did in Macedonia, yet e­uen among vs is the Traitour puni­shed in his posteritie.

Since Kinges are Gods Mini­sters, Rom. 13. Deut. 17.19. Obiec. against punishment in posteritie. and are to read in the word of God all the dayes of their life, I greatly mar­uaile that they punish a Traytor in his po­steritie, since God himselfe hath sayd, the same soule that sinneth, it shall die. Ezeki. 18.20. the sonne shall not beare the iniquitie of the Father, neither shall the Father beare the iniquitie of the Sonne, but the righteousnes of the righteous shalbe vppon him, and the wickednesse of the wicked shalbe vpon him­selfe.

My Sonne, as Pithagoras en­ioyned his Schollers to fiue yeares si­lence, that by hearing him and his more ancient Disciples they might know what and how to speake before they did speake,A caueat to youth. so the Scripture char­geth youth to be silent: the Apostle wil­leth [Page 54] vs to thinke others better then our selues, not rashe like many igno­rants both in State, and Church, stri­uing to reprooue that which they vn­derstand not, but be thou most aduised in matters that be too high for thée, yet since I am perswaded thou speakest ra­ther to haue instruction, then to vse re­prehension, that thou mightest not, as in yeares, bee also in vnderstanding a Child,1 Cor. 14.20. know that a man consisting of a bodie, which we haue from our Pa­rents,Gen. 5.3. Eccles. 12.7. and a Soule which is giuen vs immediately from God, is Subiecte both to Corporall or Temporall, and to Spirituall, Ob. answea­red. and eternall punishments, of which spirituall and eternall punish­ments, thou art to vnderstand that of the Prophet, the same soule that sinneth it shall die, God puni­sheth in po­steritie. the Sonne shall not beare the iniquitie of the Father: but for Corpo­rall and Temporall punishments, the God of Heauen and earth visiteth the iniquitie of the Father vpon the Chil­dren vnto the Third and Fourth gene­ration,Exod. 20.5. and iudgeth the house of Ely for euer,1 Sam. 3.13. because his Sonnes ranne into a slaunder, and he stayd them not. Thus [Page 55] Cham in Chanaan, Ioab, and Gehezi, Gen. 9.25. 2. Sam. 3.29. 2 Kings. 5.27. Math. 27.25. in their posteritie were punished: thus the bloud of our Sauiour is vppon the Children of the Iewes vnto this day. Thus pray we in y^e church of England, Howe the Church of England prai­eth that God would not re­member the sinnes of our Fore-fathers. that the Lord would not remember the sins of our Fore-fathers. And thus the Gods on earth haue punished Traitors in their Children and Childrens chil­dren. Thus Assuerus, because Haman desired to destroy Mordocheus the pre­seruer of the King,Ester. 16.13, 14. and innocent Ester the Partaker of the Kingdome, whom when hee had taken away, his minde was for to haue layd wait for the king, & by this meanes to translate the king­dome of the Persians, The seueritie of Persia and Macedonia in this point. vnto them of Ma­cedonia, was not onely (hauing béene the second to the King) hanged on a Tree of Fiftie Cubittes highe, but also his Tenne Sonnes and all his Familie were hanged.And the cle­mencie of the English go­uernment. Though in detestation of Treason, this punish­ing of the Traitour euen with the death of his posteritie haue béene vsed, yet such is the clemencie of our Eng­lish gouernment, that it sparing their liues, punisheth them onely in Lands, [Page 56] howses, goods, Offices, bloud, and honor. Yee Oh my Sonne, since as the fish swimmeth with the streame, as the streame floweth from the spring, as stones runne downe the hill, as the say ascendeth frō the root to y^e branches, so y^e loue of parents descēdeth to their chil­drē:Fathers what father though he could not be moued (yet where is there one so sence­lesse that is not mooued) with y^e losse of his houses, with the losse of lands, with the losse of his Offices, with the losse of his goodes, with the losse of his good name, with the losse of his libertie, with the losse of his life, by the imbowling & dismembring of his body, with the losse of Christian burial, by his vnchristian be­hauiour towards so Christian a Prince, yet what father bred of Tigers brood,be not and fed with milke of Wolues, can bee so stonie hearted, as not euer to keepe himselfe loyall to his Prince, and con­trie, least hee vnnaturally & most vn­iustly, bring those iust punishments vpon his children, and childrens chil­dren,Traytours. so inforcing them, if not to ac­curse, yet (euen when they are silent) to proclaime to all future ages their [Page 57] auncestors disloyal trecheries, and trea­cherous disloialties to their Prince and Countrey?

Sir, I remember you diuided the punishments of Traitors into punish­ments inflicted vpon them by man, and punishments inflicted vpon them by God: remaineth there any more then these you haue alreadie named?

There remaine more then these. These are from God, Iudgements from god and man vppon Traytors. but by the ministerie of men, and therefore I cal­led them punishmēts inflicted by men: I call the other Gods punishments, be­cause they come immediately from God. The punishments that are to be inflicted by the ministerie of men, men by fauor, by policy, by power, sometime escape: but those that God himselfe immediately inflicteth with his owne hand, no man can escape;Prou. 21.30. for saith Sa­lomon, there is no Wisdome, Si sera, tamen certa. From god. neither vnderstanding, nor counsell against the Lord; and these be External, Internall, or Eternall.

So many before, and so many more?

I pray you what be the externall; Externall.

Then may we say that God immediately punisheth Traitors ex­ternally, where either ordinarie means be extraordinarily stirred vp,Men. as y^e peo­ple of the land to punish those that con­spired against king Amon; or by meanes which man cannot vse;2. Kinges. 21.24. so, for breuitie sake to omit others, God himselfe by Ieremie denounceth, the nation and kingdome which will not serue the same Nabuchodonozor king of Ba­bel, and will not put their neckes vn­der the yoke of the King of Babel, The same Nation will I visite with the sword, Ierem 27.8. Sword. Famine. Pestilence. Leprosie. Fierie Ser­pents. Earth Swallowing. Confederacy of vnreasona­ble and sence­les creatures. 2 Sam. 18.9. and with the famine, and with the pesti­lence, vntill I haue wholy giuen them in­to his handes, so punished hee Miriam with leprosie as white as snow, y^e mur­muring Israelites, with the fierie Ser­pents, Corah, Dathan, and Abiram, with the earthes swallowing of them vp quicke, Absolon with his own Mule to draw him, and his owne haire, and a great thicke Oke to hang him.

How doth God punish them in­ternally?

Not to speake of other in­ternall punishments,Internall. hee punisheth [Page 59] them in conscience: A good conscience is, saith Salomon, a continuall feast: Prou. 15.15: Rom. 13.5. but such as wil not obey for cōscience sake, such as will not submit themselues for the Lordes sake, 1 Pet. 2.13. are by the Lord de­priued of this good, and tormēted with an euill conscience: and that this is a fearefull punishment, wee may learne of the Wiseman: A fearefull thing is it, saith hee, when malice is cōdemned, Wisd. 17.10. by (which another saith, is more then a Thousand witnesses) her owne testi­monie, and a conscience that is tou­ched, doth euer forecast cruell things. These be those furies whereof the Po­ets, Rom. 2.15. those accusing thoughts wherof the Apostle, that neuer dying-worme, whereof the Euangelicall Prophet, Esay. 66.24. Mark. 9.44, 46, 48. and he whom the Euangelicall Prophet did foretell, that booke whereof S. Iohn saith,Reuel. 20.11, 12. That it shall be opened when the earth and heauen flie away from his face that shall sit on the great white throne. This, when they are abroade,Leuit. 26.36. though there be but the sound of a leaf shaken, chaseth them: this, whē they be within,Prou. 28.1. maketh them flie though none pursu­eth them: this writing in their heart, [Page 60] like the hand-writing (which Baltha­sar saw vpon the walles,Dan. 5.5, 6. when they are in the height of their pride, will cause their countenance to bee chan­ged, their thoughts to bee troubled, the ioints of their loynes to bee loosed, and their knees to smite one against the o­ther.1. Sam. 24.6. This if they cut but the lap of the Princes garment, will touch them at the heart. This, if they offer violence to their Lord, Acts. 2.37. will pricke them at the heart.Gen. 4.13. This, as it did Cain for his bro­thers blood, will much more for their Lieges blood, make their owne hearts to thinke, and their owne mouthes to say, that their punishment is greater thē they can beare, that their sinne is grea­ter then can be forgiuen them. This, as it did Iudas, will make their soules to loath and abhorre their bribes receiued for their trecherie, Math. 27.3, 4.5. and their handes to cast them downe, and their tongues to proclaime that they haue betraied inno­cent blood. This, will make their owne handes to hang them,Math. 27.5. Luk. 10.17. 2 Sam. 17.23. though like Iu­das they haue faith to worke Mira­cles, or like Achitophel they can giue counsail, eas if one asked at the oracle [Page 61] of God. Were there no other I would say with Iuuenall. 2. Sam. 16.23.

O hatefull treason: how art thou enuironed with fearefull iudgements? iudgement in house and lands, iudge­ment in Offices, iudgement in body, iudgement in buriall, iudgement in ho­nour and reputation, iudgement in chil­dren, Thus pray we all. iudgements powred vppon thy head, euen by the hand of God eter­nally, and this of conscience, internally! O most mightie and most mercifull [Page 62] God, of thy infinite mercie, by thy in­finite grace, blesse mee euermore from this sinne, that I may be euer­more blessed from the punishments of this sinne.

As Chrisostome wished, that men would dayly thinke of hell, Chrisostomes wish. and speake of hell, that so by feare thereof, they might bee drawne from sinne, so I wish they would dayly thinke of,The Authors wish. and dayly speake of the iudgements which resisters and Rebelles do receiue, that so they might be driuē from trea­son: but the better to driue them from it, know there is another iudgement vpon traitours more greeuous then any of these, more greeuous then all of these.

Is it possible?

If Lucifer for Rebellion fell from heauen, Eternall. if Adam for disobedience was cast out of paradise, his whole po­steritie infected with originall sinne, made subiect to death, became the chil­dren of wrath, then no maruell though sedition bee such a fruite of the flesh, as whosoeuer is guiltie of it, it hindreth him from the inheriting the kingdome [Page 63] of God. If it seemed greeuous to Abso­lon lying in Ierusalem, Gal 5.20, 21. 2 Sam. 14.32. not once in two yeeres to see the face of Dauid, O how greeuous shall it be for all Rebels, (dy­ing without repentance) neyther to come into the new Ierusalem, Paine of losse. nor to see the face of God for euer? if it be a grie­uous thing to lie fettered in a prison, O how greeuous is it with the vngodly, (of whom Rebels be in the first ranke) to be turned into hell, and there to lie bound hand and foote? Paine of sence Acerbitie. Math. 25.41. wouldest thou knowe the sharpnesse of those paines? Christ telleth thée, they goe into fire: wouldest thou know the time they do last? he calleth it euerlasting: Eternitie. wouldest thou knowe the companie they shall haue?Societie. he telleth thee the diuell & his an­gels: wouldest thou haue it further expressed? assure thy selfe that as the ioyes of the godly, purchased by the obedience of the sonne of God, Vnspeakable. are such, as the eye of man hath not seene, nor the eare of man hath not heard, nor can enter into mans heart, so also be the paines and torments prepared for the the disobedient sonnes of men.

The father of mercyes of his [Page 64] great mercie, keepe mee and all my countrey-men from this crime, His wish to the English. and from these paines.

The fourth Cable.The reward of the loyall to Caesar.

He is the minister of God for thy wealth:Rom. 13.3.4. Doe well, so shalt thou haue prayse of the same. Generall re­wards of the Loyall. The rewards of loyaltie bee either generall to all, or particular to some. generall to all, this Daniell declareth somewhat darkely in the tree,Dan. 4.7.8.9. Beholde I saw a tree in the middest of the earth, Darkely sha- & the heigth there­of was great, a great tree and strong, and the heigth thereof reached to heauen, and the sight thereof vnto the ends of all the earth. The boughs thereof were faire, and the fruit thereof much, and in it was meate for all, it made a shadow vnder it, for the beasts of the field, and the fowles of heauen dwelt in the boughes thereof, and all flesh fed of it. Esay more plaine­ly,dowed. Esay. 32. Plainely ex­presseth. That man shall be as a hiding place from the winde, and as a refuge for the tempest, and as riuers of waters in a drie place, and as the shadow of a great rocke [Page 65] in a wearie land. If Israell for her peace must seeke Ierem. 29. [...] the peace of Babel, Wil not Eng­land for her good seeke the good of Elizabeth?

Wherefore, as Ieremy willed the Israe­lites, to seeke the prosperitie of the cit­tie whether they were carried, so I beseech all true Englishmen, to seeke the prosperitie of Caesar, vnder whom they are gouerned: & Ieremias reason may induce them, for in the peace thereof, they shall haue peace, in the prosperitie thereof, they shall haue prosperitie, in the glory thereof they shal haue glory. Iudah and Israel dwelt without feare, euery man vnder his vine, and vnder his fig-tree, from Dan, That Salo­mon was to Israell, that Elizabeth is to England. Perticuler re­wards for the loyall. Prou. 22.24. Prou. 16.15. euen to Bersheba, all the dayes of Sa­lomon: haue not England doone the like, from Barwick to saint Michaels Mount, all the dayes of Elizabeth? But if any man through diligence, stādeth before Kings, not before the mea­ner sort of men, hee shal find that in the light of the Kings countenance is life, and his fauour is as a cloud of the latter raine. If I regard a house, House. Ester. 2.21, 8.2. Externall pompe. Gen. 41.43. I see it brought Mordecay from sitting at the Kings gate, to be placed ouer the house of trea­cherous Haman: If I respect outward shew? I see Ioseph in the second Char­ret [Page 66] of Egypt, and Mardocheus vpon the Kings horse in royall apparrell, a crowne of gold on his head,Ester. 6.8.11 Haman proclaiming before him in the streetes of Shusan, thus shall it be done to the man whom the King will honour, and Daniel in Babilon clothed in purple, and a chaine of golde about his necke. If estimation of the people, for it, Da­uid was honoured with his Ten Thou­sand: if fauour and frendship of the wor­thyest, this knit the soule of Ionathan eldest Sonne to the King, to the soule of Dauid: If alliance with the great­est, this espoused Ioseph the prisoner to Asenath daughter of Potipherah priest, or Prince of On, this brought Dauid the Shepheard to Michall Daughter of Saule King of Israell: If power and authoritie, this made Ioseph 2. in Egypt, Mordecai 2. in Persia, & Daniel 2. in Ba­bilon: If good to our nation, this lift vp Mordecay to y^e deliuerāce of his people from destruction: If the good of the Church of God, this, with the blessing of God vpon him, who aymed at so good an end, made Zorobabel gratious in the eyes of Darius: if a good name, [Page 67] and eternall renowne (what more pre­tious then a good name, especially eter­nized?) This caused Mordecaies ver­tues, and Mordecaies magnificence to be celebrated in the Chronicles of Me­dia and Persia, this,Ester. 10.2.3. eternized them in the neuer-fayling word of the eternall God: If the good of our posteritie, (a dead man stil seemeth to liue in his po­steritie) Barzillaie when Dauid fled from Absolon prouided him of sustenance ly­ing at Mahaynaim, Barzillai du­tyfull, loyall. and after Dauids victory, conducted him ouer Iordane, Dauid for this not onely offered to feed Barzillai with him in Ierusalem, and to doe for him whatsoeuer he would re­quire of him,Dauid. & when he would needs depart, blessed him, & kissed him, but also for his sake accepted of Chimham, and dealt royally with him in his life, but also in his death-bed, commanded Salomon to shew kindnes to the sonnes of Barzillai the Giliadite, and to let them be among them that eate at his table▪ O blessed loialtie blessing the loi­al not onely generally, with the com­mon and publique, but also particularly, with the priuate good, good in possession, [Page 68] good in estimation, good in authoritie, in honor, in fauour, in alliance, in name, in religion, in fame, in posteritie. O bles­sed loyalty! Is it not enough that thou blessest vs with so many fauours, but others for vs, not vs and others at this present; but others for vs herere­after?Gratefully. Barzillai was loyall to Dauid in his distresse, Dauid was gratefull to Barzillai, when he was deliuered from distresse, gratefull in life, grate­full in death, death makes men forget their owne children, their own selues, death and the panges of death, could not make Dauid to forget Barzillaies loyalty; death had power to ende and cut off Dauids life, death had not power to end or cut off Dauids gratuity for Bar­zillaies loyalty,Royall. y^e both might remaine after death, euen at death, he charged his sonne to shew kindnes to Barzil­laies sonne,Both to Barzillaies sonne? to Bar­zillaies sonns: and such kindnes, that they should eate with him at his table:Immortall. Barzillai dead, Barzillaies loyalty, Dauid dead, Dauids gratuitie brightly shineth in their posteritie.

Good father, you shewing Cae­sar [Page 69] to be set ouer me of God, my duety to God moued me to performe my duety to Caesar: you shewing me of the haynousnes of the crime of disloy­alty, my heart abhorred it, and I be­seech God no disloyalty come into my heart, much lesse breake out of my tongue in speaking, or my hand in ac­tion: you shewing the iudgementes incident to the disloyall, if I had so little grace, and so little reason that nought else could, feare of them may keepe me from this crime: but now you shew the great benefits that arise out of loyalty, you haue inflamed my heart with a more feruent loue of the same.

Let me then my sonne fur­ther inflame it. If Caesar being ouer such a people as Salomon was, and as Paul was for all the Churches,1 Kin. 3.8. 2 Cor. 11.28. cum­bred with the care of them daily, or bee thy merits be not of y^e moment, or there is not that opportunitie, to haue them knowen vnto Caesar, & therfore Caesar cānot say with Assuerus (though Caesar be as boūtiful & royally grateful as Assu­rus) what honour, Ester. 6.3. & dignitie hath beene [Page 70] giuen to Mordecai for this? Yet for the Publique good, (for which Curtius in Rome, Sampson in Israel, many in many nations sacrificed their liues) and in the publique, thy priuate good (though Caesar should neuer heare if thou wert disloyall, and therefore could not punish thee) yet giue Caesars to Cae­sar, Luke. 17.10. Math. 3.15. Rom. 13.5. 1. Pet. 2.13. as the Lord Iesus saith for dueties sake, and for righteousnes sake, as saint Paul saith, for conscience sake, as saint Peter saith, for the Lords sake, and the Lord whose reward is with him, who will come quickly, whose word shal not passe away, (though heauen and earth passe away, will reward thee, though man doe not, whose life is a vapoure; whose flesh is grasse, whose rewards be temporarie) the Lord, I say, will re­ward thee, reward them, as else hee will punish thee Externally, Internally, Eternally.

Gods rewards of loyaltie.Externally, (for our good Subiect is to bee a good man, our true Caesarian to be a true Christian: otherwise, if he goe not out with Absolon, I suspect his go­ing out with Adoniah, & neither good man, nor good Subiect is he, who gi­ueth [Page 71] not to God those thinges which be Gods, and for Gods ordinance to Caesar those thinges which are Caesars) Blessed shalt thou be in the Cittie, Externall Deut. 28.3, 4, 5, 6. and blessed also in the field, blessed shall be the fruite of thy bodie, and the fruite of thy ground, and the fruite of thy Cattell, the encrease of thy Kine, and the flocks of thy Sheepe, blessed shall thy baskette be and thy dowe, blessed shalt thou bée when thou commest in, and blessed al­so when thou goest out.

How internally?

What greater blessing then the soules banquet, Internall Prou. 15.15. then the soules con­tinuall banquet? a good conscience saith Salomon, is a continuall Feast, what mellodie to that swéete harmonie of ex­cusing thoughtes, what comfort to that most comfortable assurance that the o­pening of the Booke will shewe,Rom. 2.15. Rom. 8 16. Reuel. 20.12. Luke 10.20. that our names are written in Heauen? when others wringe their handes for greefe, this will make thée clappe thy handes for ioye, when others tremble thou shalt triumph: This maketh thée to sléepe quietly, to wake cheerefully, to bee alone without feare: and with [Page 72] others without distrust, in thy affaires confident, in thy recreation comforta­ble: If Rebels be behinde thée, and be­fore thée,2. Sam. 10.9, 12. as y^e Ammonits & the Aramites were before Ioab, and behinde him, yet thou wouldest resolue with Ioab, bee strong, and let vs bee valiant for our people, and for the Citties of our God, and let the Lord doe that which is good in his eyes.

And how eternally?

Eternally, when after all thy loyaltie to thy Soueraigne Prince,Eternall. the Soueraigne of all Princes shall ad­uance thee into the holy Citie newe Ie­rusalem: was it not sayd of thée by the Psalmist, Reuel. 21.10. verie excellent things are spo­ken of thee thou Cittie of God? hath not the diuine Aegle, Psal. 87.3. Reuel. 21.10. Matter. 18. Streete. 21. Splendor. 11. the Aegle of diuines, saide of thée, that thou art pure gould like vnto cleare glasse? of thy stréete, that it is pure gould as shining glasse? of thy shining, that it is like vnto a stone most pretious, Foundations of the Wall. 19. as a Iasper stone cleare as Christall? of the foundations of thy wall, that they are garnished with all manner of pretious stones? of thy twelue gates,Gates. 12, and 21. that they are twelue pearles? of [Page 73] euery gate, that it is of one pearle? of the keepers of the twelue gates,Porters. 12. that they are twelue Angels? of thy light, that it is the glory of God & the lambe? Light. 23. of thy Temple, that the Lord God Al­mightie, & the Lambe are thy Temple? Temple. 22. of the puritie of the Inhabitants,Puritie of In­habitants. 21.27. that there shall enter into thee, no vncleane thinge, neither whatsoeuer worketh ab­homination, or lyes? of thy recordes,Recordes. 20.12. that they bee the Booke of life? of thy water, that it is not that aqua vitae, Water. 22.1. or aqua Caelestis, that is vsed on earth for bodies, but for soules it is a pure Riuer of water of life, cleare as Christall, pro­ceeding out of the throne of God, and of the Lambe: the soules of them that drinke of this shall liue for euer: Tree. 2. Of thy trée being in the middest of thy streete, and of eyther side of thy Riuer, that it is the tree of life? that it beareth 12 maner of fruits? Fruite. ibi­dem. Immunities. 3, 5. Estate. 5. that it giueth fruit euery moneth? that the leaues thereof serue to heale the Nations with? of thy immuni­ties, that there shalbe no more curse, no night, no need of candle, nor light of the Sun? of y^e estate of thy inhabitants, that they shall liue and raigne for euermore?

[Page 74]Remember my son, who is the foun­der of Caesar, whose ordinance they re­sist that resist Caesar, the iudgemēts they receyue that resist Caesar, the rewards of them that obey Caesar, God in Caesar. For as Moses saith to Israel, so I say to thée,The Author and in thée to England, I call hea­uen and earth to recorde this day against you, His contesta­tion, to England. Deut. 30, 19. that I haue set before you death and life, blessing and cursing, therefore chuse life, that thou and thy seede may liue, and with Ieremie, But if you will not heare this, my soule shall weepe in secrete for your pride, and mine eye shall weepe and drop downe teares.

Deare Father, neither shall hea­uen nor earth, by the grace of the Almightie, His protesta­tion. Ierem. 13.17. Acts. 2.2. beare record agaynst me, neither shall your soule weepe in se­cret, nor your eyes drop downe teares, for my Disobedience, either in Thought Worde, or Deede: for more doe not the foure winds purifie the aire, then these foure propositions haue purified my heart, and I hope that that holy spirit, which came downe from hea­uen with a mightie and rushing wind, will enable me to holde my course a­gainst [Page 75] the wind, and tide of all traitors, and therfore as you diuided the breach of allegiance, into Thought, Word, and Deede, so I pray you shew me some branches of allegiance, that I may the more certainly see what I owe to Caesar.

My sonne, for thy memo­ries sake, vnderstand,Sixe braun­ches of alle­giance. 2 Chro. 9.18. that as there were sixe steppes to the throne of Salo­mon: so there be sixe partes of thy du­tie to Caesar.

Howe I pray you, shall I knowe them?

Séest thou the sworde in her hande, or caried before her:Rom. 13.4. Psal. 21.3. Psal. 45.6. 2. Chron. 9.17 Rom 13.4. 1 King. 2.15. the Crowne of pure golde vpon her head: the Scepter of righteousnesse which she doth sway: the magnificent throne whereon she doth sit: her person which is the minister of God for thy wealth, and the Lord by whom the kingdome came vnto her?

Blessed be God I doe see them, and God long so blesse me, that long I may see them.

The sworde exacteth feare: Feare. Honour. the Crowne importeth honour: the [Page 76] Scepter requireth obediēce, Obedience. Tribute. Defence. Prayer. the throne deserueth tribute, the person meriteth defence, & the Lord commandeth praier.

First, I beseech you instruct me in the first.

Feare. Feare is to be giuen to Cae­sar, so teacheth humanitie, so teacheth diuinitie. Feare of Prin­ces taught both in Hu­manitie and Diuinitie. For humanitie, Periander hee saith, Feare Princes. For Diuinitie, Sa­lomon he saith, Feare the Lord and the King. If I be a master, doth God say where is my feare? If I be a maister, may the King say,Prou. 24.21. Where is my feare? Be ye afrayed of the sword, saith Iob, for y^e sword will be auenged of wicked­nesse. Malach. 1.6. Feare due to Caesar, as to a Father, Iob. 19.29. as to an auen­ger of wic­kednesse. God distin­guisheth be­tweene pri­uate persons, Would any priuate man strike mens hearts with feare? Let him know that God hath not giuen the sword of Princes to priuate men. Concerning these, he said in the law Thou shalt not kill, hee decréed before the law, Who so sheddeth mans bloud, by man shall his bloud be shed, affirmed in the Gos­pell, All that take the sword, shall perish with the sword, confirmed in the Reue­lation,Exod. 20.13. Gen. 9.6. Math. 26.52. Reuel. 13.10. If any man kill with a sword, hee must be killed by a sword: but of euerie one of those he saith by the Apostle, He [Page 77] is the minister of god to take vengeāce on him that doth euil. Is he only for a shew? Rom. 31, 4. and the Prince. Prou. 16.14. Prou. 19.12. No, saith Salomō, the wrath of the King is as the messengers of death: And again, the kings wrath is like the roring of a Liō: The sword not for a bare shew. No, saith Paul, he beareth not the sword for nought. Hence may it be that Salo­mon affirmeth of the seditions that their destruction shal rise sodainely. Sodaine in the destruction of the seditious. Prou. 24.22. To what we must take heede. I there­fore with Salomon aduertise thee, to take heede to the mouth of the King. If thou wilt haue another reason added to the former, he saith, where the worde of the king is, there is power: If thou wilt know how great power,Ecces. 8.2, 4. the se­cond of those Squires of the bodie ma­king Orations before Darius and his Nobles telleth thee,The greatnes of the Kinges power.. though men rule by land, and sea, and ouer all things in them, yet is the king greater, 1 Esdr. 4.2, 3, 4, 5, 6, 7, 8, 9. for he ruleth all things, and is Lord of them. If hee bid them make Warre one against ano­ther, they doe it: If he send them a­gainst the enemies, they goe, and breake downe mountaines, and wals, and Towers, they kill and are killed, and doe not passe the commaundement of the king: If he bid kill, they kill: [Page 78] if he say spare, they spare: if he bid smite, they smite: if he bid them make desolate, they make desolate: If he bid build, they build: If he bid cut of, they cut of. Feare the sword of Caesar, the drawē sword of Caesar, y^e powerful draw­en sword of Caesar. But especially (for a wise man saith Salomon feareth and departeth from euil,Prou. 14.16. A difference of the wise man and the foole. Caesar puni­sheth the transgressor of the lawes of the land. Caesar puni­sheth the trās­gressor of the lawes of God. Rom. 13. Wherevpon and to what end this feare beareth the eyes of sub­iects. What the vertuous subiect feareth. Iob. 29.8. but a foole rageth, and is carelesse) feare to commit euill, feare the breach of the lawes of the land, feare the breach of the lawe of God. feare the breach of the lawes of the land, for the king of the land will take vengeance of the transgressions of the lawes of the land. Feare the breach of the lawes of God, for the King of the land, being the Minister of God, wil take vengeance on them that trans­gresse the lawe of God. This feare carieth one eie of the Subiect vpon the Princes sword, that he neuer prouoke it: the other eye vpon the offence, that he neuer commit it: he feareth blame, as much as paine: reproach, as much as torment: dishonor as much as death. So the young men fearing to be seene, (where and when they should not) [Page 79] when they sawe Iob, hid themselues. This feare, as the Porters keepe Traytours out of the Princes Courte,This feare is a porter of the heart. The ballast of the soule. The bridle of the affections The naile that fasteneth vs in our duties. Reuel. 12.14. The two eyes of this feare be two wings wherewith we flie from Re­bellion. Hest. 15.5.6.7.11. The two wai­ting women wherewith a subiects mind endued is pre­pared to the seruice and fauour of his Soueraigne. Rom, 13.7. keepeth treacherie out of the Sub­iectes heartes. This feare, as bal­last preserueth the shippe from being ouerblowen of the winde, keepeth the soule of the Subiect that shee be not ouerthrowen by others flatterie, or her owne presumption. This feare, as a bridle, curbes vs from all disobedience. This feare, as a naile fixeth vs firme in our dueties. This feare, as the woman in the Reue­lation with the two winges, fledde from the Dragon, with her two eies flyeth from all Rebellion the seede of the Dragon. This feare as Esther with her two maides comming in­to the presence of Assuerus, was gratiously entertayned, with these two eyes comes into the seruice and fauour of her Soueraigne. This feare giue to Caesar, to Cesar thou owest this feare.

The God of heauen imprint this feare, in my heart. But to this feare am I to adioyne honour?

Honour.If as among the Elements the fire is most excellent: If as among the creatures on earth, man is most ex­cellent:1. Cor. 15.41. If as among the starres of hea­uen, one starre differeth from another starre in glorie: So Caesar (amongest men) by the finger of God is made most excellent: Honor are we to giue to Caesar, least we beare false witnesse. Who will not (since honour is as the Philosopher sayth, a testimonie of excellencie) giue honour to Caesar, least they beare false witnes not against their neighbor, not against Caesar, Least wee breake the Canon of the Apostle. Rom. 13.7. but against God who hath ex­alted Caesar: least they breake the Ca­non of the Apostle, Giue honour to whom ye owe honour: least they be vn­iust,, not giuing to euerie man his du­tie: Least wee bee vniust. Least wee transgresse Gods Com­mandements. Exod. 20.12. Lamen. 4.16. Least we giue iuste occasion of complaint against our Nation. least they transgresse Gods owne cōmandement: least, as Ieremie com­plained of the Iewes, They reuerenced not the face of the Priestes, some other complaine of the English, they reue­renced not the face of the Prince? The Priest is a figure of Christ, the King is the figure of God. If Nabuchodonozor setting vp a deade Image, preuailed with his vngodly subiects at the sound of musicall Instruments,Dan. 3.1.7. to worship it [Page 81] with honour forbidden of God, Shall not God rather preuaile with his Seruants, then Nabu­chodonozor with his Sub­iects? What the har­monie of the Scripture soundeth. 1 Pet. 2.17. The Philoso­pher and the Scripture tea­cheth vs to honour Cae­sar. The Philoso­pher compa­reth a king to a Father, to a Phisition, to a Pilot, to a Shepheard. Malach. 1.6 Caesar is to be honoured as a Father. Eccus. 38.1. to be honou­red as a Phisi­tion. Our Caesar is a Phisition Politicall, and Metaphysical, shall [...] Iehouah setting vp, not a dead, but (as Menander calleth the King) his li­uing Image, preuaile with all his godly Subiects at the swéete harmonie of the sacred Scripture, sounding out with Saint Peter, Honour the King, to giue him that honour which hee hath commaunded? Will you sée where­vnto the Philosopher compareth a King? will you sée what titles God gi­ueth a King? The Philosopher com­pareth a King to a Father, to a Phisi­tion, to a Pylot, to a Sheepheard. If I be a Father, saith God, where is mine honour? If I be a Father, may the king say, where is mine honour? Honour Caesar as a Phisition: The Phisitian de­liuering the bodie of man from euill humours, and noysome diseases, resto­reth it to health: Caesar deliuereth the body of the estate from euill humours, from daungerous diseases, preserueth the sacred Cleargie, the honorable No­bilitie, the well meaning Communaltie, in perfect health. Caesar is not onely a politicall, but also a corporall, and that not a Physicall, but (that you in Caesar [Page 82] may see an extraordinarie stampe of the finger of God) a Metaphysicall ph [...] sitian, curing that euill, which to the skilfullest Chirurgions is incurable, which one rarely skilfull in that sci­ence, first not beléeuing, but after­wards with his owne eyes often sée­ing, he is with the Wise-man readie to say,Wisd. 16.12. Neither hearbe nor plaister hea­led them. Wherefore as Pharaoh said of Ioseph expounding his dreame, Can wee finde such a man: So we sée­ing her most excellent Maiestie by the myraculous gift of God healing this disease, Can wee finde such a woman as this, Gen. 41.38. To be hono­red as a skil­full Pilot. An. Dom. 1588. By the con­duct of the right hono­rable Charles Lord Howard (now Earle of Nottingham) Lord high Admirall of England. in whom is the spirite of God? Honour her as a skilfull Pylot, who notwithstanding tempests by winds from beyond the Alpes, and Pyrenaean Mountaines, notwithstanding the waues of the Sea haue beene lift vp to heauen, an inuincible Armada out of Castile, Portugall, Biscaie, Andolusia Arragon, Scicilia, Naples, Sardinia, the Baleares, the Canaries, the Treceras, the Indias, with assistance of Rome, Florence, Genua, Malta, and others deuoted to the Spanish when peace [Page 83] was pretended, came against vs: Not­withstanding the dreadfull rocks, dan­gerous gulfes, deuowring sands, hor­rible swallowing whirle-pooles vpon our owne coastes,This the pre­sent age ad­mireth, & po­steritie will celebrate. As a good Shepheard. The great Shepheard who redee­med vs by his crosse, & will crowne her with an incor­ruptible Crowne, hath brought her from being a Sheepe to the slaughter, to be a Shep­heard for our saluation. Psal. 23.2. Iudith. 7.8, 12, 31, 14. Howe the Scripture tea­cheth vs to honor Caesar. doth so still guide vs in a calme, that admiring and amazed wee may say, what man, what woman, what woman more excel­lent than any man, so, to the worlds ad­miration protected, directed, and blessed of the Almightie, that windes and seas doe so obey her, that rockes, that shelfes, that syrts, that gulfes, that whirle-pooles cannot annoy her? Haue not the sheepe a respectiue regard of the shepheard? That flocke for keeping whereof euer since the great shepheard (for whom she was sometime tanquam ouis, of whom she shall receiue an incorrup­tible Crowne of glory) hath giuen her a hooke, she hath by most vigilant shepheards made vs rest in greene pa­stures, and leadeth vs by (though ma­ny a vassall of Babylon haue endeauou­red to cut them off from our Bethulia) the waters of comfort. Will you see what titles God giueth to a King? the title of Father, of Lord, of Gods Mini­ster, [Page 84] of comforter, of annointed of God, yea all the titles of honour in Heauen and Earth. The people ioyfully. 1 Kinges. 1. 39, 48. Men of warre in the actions most respect­fully. 2 Sam. 12.27, 28. God, and man hauing so honoured Caesar, let all our people ho­nour Caesar, as all the people with ioy and musicall instruments honoured Sa­lomon. Let all Generals of armies, so honour her, that all be done to her ho­nour, as Ioab fighting against Rabbah of the children of Ammon, and being readie to take the Citie of waters, The greatest in acces most carefully. Ester. 5.1, 2. sent to Dauid to come in person, that Dauid, not Ioab might haue the honour. Let her be honoured with great regard in accesse to her presence euen of the nea­rest and dearest vnto her,In presence e­uen the Mini­sters of God most hum­bly, as Esther be­ing in her royall apparell, stood in the Court of the Pallace vntill the King held out the golden Scepter. Let her be honoured in her presence, with most humble gesture euen of the Ministers of the eternal God,1 Kings. 1.23. as Nathan the Pro­phet being come vnto the King, made obeisance before the King vpon his face to the ground. Let her be honoured with gratefull acknowledging of the Lord his vnspeakable blessinge: and therefore as Ioachim the high Priest, [Page 85] and the auncients of the children of Is­rael said to Iudeth, In acknow­ledging gods blessings vp­pon vs, all ge­nerallye are to honour Cae­sar. for the benefits that God by her had shewed to the children of Israel, let the Reuerend Fathers of the Church, and the truely honourable Nobilitie of England say of Elizabeth for y^e benefits which God by her most excellent Maiestie hath shewed to Eng­land, Thou art the exaltation of Ierusa­lem: thou art the great glory of Israel: thou art the great reioycing of our Na­tion: Iudith. 15.8, 9, 10. thou hast done all these things by thine hand: thou hast done much good to Israel, and God is pleased there with, blessed be thou of the Almightie Lord for euermore, and let all the people say, So be it.

Finding that your instruction for these two, Feare, and ho­nour prepare vs to other duties. haue prepared my mind to receiue the rest, I desire to know the rest of my dueties to Caesar.

Of them the next is Obe­dience, which, since it is vniust, Obedience. Not to obey Caesar, our owne practise teach vs to be vniust. Aristot. in his Oeconom. to re­quire of inferiours, as the husband of the Wife, the Father of the sonne, the Maister of the seruant, and not to giue it to the Superiour, euery Subiect to his Soueraigne: since that is true in the [Page 86] estate,Diligent obe­dience, the path to prefer­ment. Obedience of Subiects, the felicitie of the estate. Sophocles in Antig. Then disobe­dience no greater euill Matt. 12.25. Disobedience ruinateth an estate. Titus 3.1. Paule giueth a memorandū to teach obe­dience. 1. Pet. 2.14. Peter commā ­deth not only to obey the king, but for the kings sake the officers of the king. Examples of obedience in the beasts. Insecta, be the flies & worms such as bee di­uided in their bodies: as the Bee, the wasp, the Emot, or Pis-mier, and such like. In the fowles. In all Estates. In man. In the celesti­all spheres. In the An­gels. Psal. 103.20. In the sonne of God. Matth. 26, 53. In his cōming into the worlde. In his being in the world. In his going out of the world. Iohn. 6.38. Iohn. 4.34. Matth. 26.38 In his agonie manifested by his sweate and his praier. Luk. 22.44. Matth. 26.39.42 44, Obedience actiue and passiue. which Aristole auoucheth in a family, by how much the more diligent­ly any obey, so much the greater fauour they finde: since that, as he saith, the o­bedience of the Citizens, is the felicitie of the Citie, since that then their diso­bedience, as saith that Philosopher, and with him the tragicke Poet, there is no greater euill: Since that with it a house (saith Christ) cannot stand, & a Kingdome come to naught: Since that Paule for this duety would haue a Memorandum, since Peter would haue vs performe this not only to the King, but also to such as are sent of the King, let vs all giue all obedience to Cesar. But doe examples preuaile more then reason? The whole worlde swar­meth with examples of obedience. If among the insecta the Bees obey their King: If among the beasts of the field, the Flockes follow their chiefe, and the heards their head: If amōg y^e foules of the ayre, the Cranes, when he that wat­cheth ouer them calleth, they come, when he flieth they follow: If among men, the seruant obey his Maister, the sonne his Father, the Wife her Husband: [Page 87] If in man, the bodie obayeth the soule: If all the spheares of Heauen notwith­standing their proper and peculiar motions, be circumuolued by the first moueable: If the Angels, which excell in strength bee obedient to the Commaundementes of God: If the Sonne of God (who could haue had more then twelue Legions of An­gels) performed obedience, obedi­ence comming into the world, Obedi­ence being in the world, Obedience going out of the world: comming in­to the world, I came downe from Hea­uen not to doe mine owne will, but his which hath sent me: being in the world my meate is that I may doe the will of him that sent me, and finish his worke: going out of the world, when his soule was verie heauie, euen vnto the death, when his sweate was like droppes of bloud, trickling downe to the ground when his praier was once, and againe, and againe: Oh my father, if it be possi­ble let this cup passe from me, neuerthe­lesse not as I will, but as thou wilt: Obe­dience of the law, by fulfilling it, Obedi­ence of the crosse, by suffering it. Being [Page 88] compassed with such a cloud of exam­ples, The ende of these exam­ples. Obey Caesar readyly, sin­cerely, gene­rally. let vs cast off all impediments, and obey all that Caesar commaunds vs. Let vs obey Caesar readylie, obey syncerely, obey generally, obey earnest­ly. Obey readily, Dauid did but say to Ahimelech, and Abishai, who will go downe with me? and Abishai, said pre­sently Dauid, 1 Sam. 26.6. I will goe downe with thee. Obey syncerely, for that which Saint Paule saith to seruants, I may well say to subiects, be obedient to them not with eye seruice as men pleasures, Col. 3.22. but in singlenes of heart fearing God. Obey generally, not what likes vs, but what pleaseth Caesar to commannd vs: for that which the Reubenites, Iosua. 1.16. and others said to Iosua, we must say to Caesar, Earnestly. all that thou hast commaun­ded vs we will doe, Gen. 31.6. and whether soe­uer thou sendest vs, wee will goe. Obey earnestly, as Iacob professed, hee hath serued Laban with all his might: Philip. 2.8. and as Paule saith of Christ, hee became obedient vnto the death. To Caesar giue this obedi­ence, this obedience thou owest to Caesar.

Is not tribute to the throne of Caesar, the next dutie which I owe to Caesar?

When I consider that ma­nie times Caesars eye lids doe not slum­ber, that our eyes may safely sleepe: Tribute. that Caesars sworde cutteth off theeues, that Subiects may enioy their goods: that Caesars Scepter curbeth Adulterers, that wee may kéepe our wiues, our daughters, our maidens in chastity: that Caesars gouernment is our safe-conduct to passe the high wayes, wide heathes, thicke woods, wilde mountaines with­out danger, either to our purses, from théeus, or our liues from Cut-throats:Benefits from Caesar. that Caesars royall Nauie at Sea, and mightie Forces to Caesars great expen­ces, sometimes at home, sometimes abroad, beat of the Enemie from inua­ding our Land, wasting our Countrey, spoyling our goods, rifling our Trea­sure, burning our houses, sacking our Citties, deflouring our Daughters, for­cing our wiues, dashing out the brains of our tender Babes, tormenting our selues with cruell death, taking away from vs the worde of God, which as [Page 90] Elies daughter in law said of the ta­king of the Arke of God,1. Salm. 4.22. would be the departure of glorie from Israel: Mat, 12.34. my tongue cannot but out of the aboun­dance of my heart speake of the Soue­raigne minister of God among vs, as Saint Paule hath before spoken from God himselfe for the ministers of his Church,Equitie. 1. Cor. 9.7.8. VVho goeth a warfare at anie time at his owne cost? who planteth a Vineyard, and eateth not of the fruite thereof? or who feedeth a flocke, and eateth not of the milke of the flocke? If Dauid entering into a serious conside­ration of Gods benefits bestowed vp­on him,Psal. 16.12. breaketh out into this questi­on,Others gra­tuitie. VVhat shall I render vnto the Lord for all his benefites towards me? If the Israelites so soone as Iosua had diuided vnto them the Cities which the Lord had giuen them, presently gaue Iosua an inheritance, a Citie for an inheri­tance,Ios. 19.49, 50. a Citie which himselfe woulde craue,Eccles. 1.7. euen Timnah-serah in mount E­phraim: If riuers goe out of the place whence they returne and goe: if the earth receyuing seed, returneth a crop: O my sonne are our hearts like to Da­uids [Page 91] heart, are not the English more vnthankfull then the Israelites, more vnnaturall then the waters, more vn­gratefull then the earth, If in conside­ration of these infinite benefits, which they dayly receyue from Caesars throne, 2. Cor. 9.7. they be not euer most willing, and that with chearefulnesse (for as God, so surely Gods Vicegerent loueth a chear­full giuer) to returne tribute, Necessitie of tribute. which Ci­cero calleth the sinewes of war, which Vlpianus calleth the sinewes of the com­mon wealth, without which there was neuer, that any part of the Scripture can show, any well ordered state, as a pledge of our thankfull hearts to the throne of Caesar? The will of God. Rom. 13.7. Expressed in his word. If thou wilt see what is commaunded, the blessed Apostle he sayth, Giue to all men their dutie, tribute to whom ye owe tribute, and that yee may know to whom ye owe it, of this especially (I call to witnesse,Mat. 22.21. Mark. 12.17. Luke. 20.25. S. Ma­thew, Saint Marke, and Saint Luke) the Lord Iesus saith, Giue to Caesar those things which be Caesars: Is any so wicked to detaine this? To take from a priuate man it is theft, to take from the church it is sacriledge, to take, or [Page 92] detaine from the Prince, it is peculatus, robbing of the common treasure, The greatnes of their of­fence Prou. 28.24. who detain it. the common treasure to bee imployed to common good. He saith Salomon that robbeth his Father and mother, and saith it is no transgression, is the com­panion of a man that destroyeth: He, may any man say, that detaineth tri­bute, or other duties from Caesar, being the father or mother of his Countrey,Examples of God. and saith it is no transgression, is the companion of a man that destroyeth his Countrey. Exod 30.14. Are we so vnreasonable that without examples we yéeld not to rea­son? Before there was any king in Israel to take tribute, Dauid. the Lord himselfe tooke a tribute: when they had kings, the flowers of all their kings,2 Sam, 20.24. 1 Kings. 4.6. Salomon re­quiring it. Examples of the people of God. Nehemiah. 5.4. Of the blessed Virgin. had for their tribute a peculier Office: Dauid the paterne of deuotion, ouer the tribute set Adoram: Salomon the myrror of VVis­dome, placed ouer the tribute, Adoni­ram: when they were vnder the kings of the Gentiles, there were amongst the people of God, that vpon their landes, and their vineyards, borrowed money for the kings tribute. When the blessed virgin was verie great by the holie [Page 93] Ghost, with the Sauiour of our soules, in the depth of winter shee tranailed from Nazareth in Galile, Luc. 2.4, 5, 6. to Bethlem in Iudah, to performe this dutie to the vnder Officers of a Lieutenant to an heathen prince. When the sonne of God conuersing with the sonnes of men, Math. 17.24, 25, 26, 27. Peter was asked if he paid not tri­bute, he taking tribute of an vnreaso­nable creature, that tribute for him and peter might be paid, bound all the rea­sonable men,Of the Sonne of God pay­ing it, though to paye it wrought a miracle, may mooue euery one to the perfourmance of this dutie. though they doe it with their great difficultie, to performe this dutie to Caesar. Wherefore I conclude this poynt with Saint Ambrose, Si censum filius Dei soluit, quis tu tantus es qui non putas esse soluendum? If the sonne of God paid tribute or subsidie, who so great a man art thou, which thinkest it not to be paid?

Before you enter into your speech of defence, Defence. I desire to heare some in­couragement to this dutie.

To encourage vs in this dutie (wherein whoso through dastar­die, or any other vile respect fayleth,Punishments of Dastardie amongest the Romanes. I wish him banished either into Italie, whose glorie the auncient Romanes [Page 94] condemned such wretches neuer to eat their meat but standing,Transiluani­ans. and herevnto bound them by oath: or to the Transil­uanians, Those of that countrey of Dacia. whose predecessours the Daci inioyned them seruile subiection to their owne wiues, and to sleepe with their heades euer towardes the beddes féete: Or to that part of Greece where sometime dwelt the Spartanes, Spartans. who ordayned that their cloathes should be rent, their Beardes euer halfe cut, permitted euerie man to strike them without penaltie, but accompted it a great disgrace to match in their stocke)

To encourage vs to this dutie, let vs consider her Maiesties confidence in God, Incourage­ments to this dutie. Gods encouragement to her Ma­iestie, the confusion of her enemies, the thankesgiuing befitting England. Her Maiesties confidence in God, The Lord is my rock and my fortresse, and he that deliuereth me: God is my strength, and in him will I trust, my Shield and the horne of my saluation, 2 Sam, 22.2.3 my high tower, my refuge, my Sauiour, thou hast saued me from violence. 1. Caesars con­fidence in God.

Gods encouragement to her Ma­iestie, [Page 95] Be strong, and of a good courage: Gods incou­ragement to Caesar. Iosua. 1.6. The confusion of her foes, whither for­raine inuading her Dominions, or conspiring at home, but confounded from heauen: That as,The confu­sion of Caesars foes. Heliodorus told the King Seleucus of the Temple, they may tell their Spanish and Italian foun­ders of her Maiestie, 2. Mac. 3.38.39. If thou hast any enemie or Traitour, sende him thither, and thou shalt receiue him wel scourged, if he escape with his life: For in that place no doubt is a speciall power of God, for he that dwelleth in heauen hath his eye on that place, and defendeth it, and he beateth and destroyeth them that come to hurt it. The thankesgiuing of Israel, now well befitteth England, The thankes­giuing now befitting England. If the Lord himselfe had not beene on our side, may Israel now say, if the Lord had not beene on our side, when men rose vp against vs, Psal. 124. they then had swal­lowed vs vp quicke, when their wrath was kindled against vs: the waters had drowned vs, and the streame had gone ouer our soule: then had the swelling waters gone ouer our soule: praised be the Lord which hath not giuen vs a praie vnto their teeth, our soule is escaped as [Page 96] a bird out of the snare of the Fowler, the snare is broken, & weare deliuered, our helpe is in the name of the Lord which hath made heauen & earth. Therefore I speak not to the alone,Cant. 2.7. but as the true louer of soules, saith, I charge you O daughters of Ierusalem by the Roes & by the Hindes of the field, that you stirre not vp nor waken my loue vntill she please: so I charge you (my duety to my God, my duety to his Church, The Adiiura­tion my duty to my Soueraigne, together with my desire of the safety of your selues, and the salua­tion of your soules enforceth me this to charge you) I charge you O sonnes & daughters of the supernal Ierusalem, by the ioyes of Heauen, as euer you would enioy them: by the paines of Hell, as euer you would auoide them:Gal. 4.26. by the pretious bloud of the Sonne of God, as euer therein you would be washed from your sinnes, by the blessed fauour of the eternal Father, to reueale forraine com­plots. 2 Kings. 68.9.12. as euer you would see his face: If you know of any King of Aram, taking counsell with his ser­uants agninst Israel, if God by any meanes reueale it vnto you, that you would with Eliseus make knowen to [Page 97] our Caesar, euen the words that the King of Aram speaketh in his priuie Chamber: If any Bigthan and Teresh, To detect do­mesticall con­spiracies. Ester. 2.21, 22. seeke to lay hands on our Soueraigne, that you would presently with Mor­docheus, and Ester certifie our Soue­raigne: If your seruice be fitting,To performe all dutifull seruice. 1. Sam. 10.26. Carefull to guard her Maiestie. 1. Sam. 26.15, 16. that whersoeuer she goe, yee attend her, as that band of men did Saul, whose heart God had touched: that when she res­teth ye keepe her, that none that be wil­ling to hurt her, come neere the Lords annointed, least as Dauid said to Ab­ner, it be said to you, yee be worthy to die, because ye haue not kept the Lords annointed: That if ye see any appa­rance of perill, you with Dauids men,To preuent all perill. 2 Sam. 21.17 2 Sam. 18.3. and with the true hearted people, be carefull that she being worth ten thou­sand of vs, come not into any perill: If in the least distresse (the Lord keepe her from all distresse) her soule desireth a­ny thing, that may preserue her, To prouide whatsoeuer may preserue her. that you would with all alacritie prouide it as the three mightie euen with the ha­zard of their liues, brake into the hoste of the Philistines, 2 Sam. 23.15, 16. and drew water out of the Well of Bethelem and brought [Page 98] it to Dauid: If any with Is [...]ibenob thinke (my touge faultreth in pronoun­cing the word,2 Sam. 21.16, 17. To destroy all that would assault her. An assertion of assistance. Iudges. 5.20, 21. Iudges. 5.15, 18. Prediction of honour to all true Serui­tours. Iudges. 4.14, 15, 16. and 5.12, 15. Especially the cheefe com­maunders. 5.16, 17. But of disho­nourable re­proach to the negligent, And verse 23. of a curse frō God himselfe vppon obsti­ [...]e Offen­dours in this point, and the Lord confound them that entertaine any such entent) to slay Dauid; That with Abishai ye prsently though with exposinge your bodies to perill to keepe her sacred body from all perill, sucour Dauid and smite them that so presume and kill them. And know that as the Starrs of Heauen fought against Sisera in theire order and the Riuer of Kishon swepte them a­waie, so Heauen and Earth and all the creatures in them both, shall fight a­gainst, and sweepe away her enemies. If any loially serue vnder Debora, their memorie with Issachars, Zebulus and Nepthalis shalbe honourable: If any be a valient generall against her eni­mies, his honour with Barakes shalbe eternized: If any be backwarde they with Ruben, Gilliad, Dan and Asher shall be branded with dishonour: If a­ny with Meroz cannot be drawen to take opportunitie to assist Debora and the Lord in Debora, let them looke for the cursse giuen to Meroz, not a cursse onely from Debora, but a cursse from [Page 99] the Lord, the Lord, who willeth you to blesse them that cursse you, not by man, Math. 5.44. Luke. 6.28. may drawe vs Iudges. 5.23. to this duty. but by his Angels willeth to cursse Meroz, for not assisting the Lord, for not assisting the Lord against the mightie.

Deare Father, with many thanks for your paines in the former, I be­seech you to speake of Prayer which you reserued to the last.

To the last I reserued Pray­er for Caesar, Prayer. not as the least, but as the greatest of our dueties to Caesar. Prayer the most excel­lent of our duties to Cae­sar. The other be intended wholly to the King, this is directed immediatly vnto God. Feare, is in regard of the sword: Ho­nour, in respect of the Crowne: Obede­ence, in regard of the Scepter: Tribute, to the Throne: defence, to the person: But Prayer, to the founder, protector,To feare of the sworde, 2 Sam. 1.22.21. and director of Caesar. Sauls sword ne­uer returned emptie from the bloud of of the slaine, and the fall of the mightie, as yet was the shield of the mightie cast downe. The shield of Saul as though he had not beene annointed with oyle. Acts. 12 21, 22.23. To honor of the crowne. Herod (whom Iosephus still calleth Agrippa) was honoured, when arayed [Page 110] in royall apparell, sitting in the Iudge­ment seate, making an Oration, the people showted, the voyce of God, and not of man, yet imediately the Angell of the Lord smote him bycause he gaue not glory to God, so that he was eaten of wormes and gaue vp the Ghost. As­suerus had a golden Scepter, Obedience to the scripture. Hester. 11.5, 2 and was obeyed from India euen to Ethiopia in 127. prouinces, yet godly Queene Hester had no pleasure in his feast, and dranke no wine of his drinke offerings. How was the throne of Nabuchodo­nozor supported with Tribute, Tribute to the throne. who be­sides the aboundant charges of his house, and the excessiue expences of his Armies made an Image of gould whose breadth was 6. whose height was 60. Cubits?Dan. 3.1. yet was he driuen from men, and did eate grasse as the Oxen, 4.30. and his bodie was wet with the dew of Hea­uen, till his haires were growen as the Eagles feathers, & his nayles like birds clawes.Defence to the person. Mat. 9.7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 28. Antiochus defended with his Armies, swelled with pride, breathed out fier in his rage against the Iewes, thought hee might commaunde the floudes of the sea, weigh the moun­taines [Page 101] in the ballance, reach the Starres of heauen, yet was hee smot with an incureable and inuisible plague, the wormes came out of the bodie of this wicked man in aboun­dance, whiles he was yet aliue, his flesh fell off for paine and torment, and all his armie was grieued at his smell: and notwithstanding his protestation concerning Ierusalem, concerning the Iewes, concerning the Temple, the ho­lie Vessels, the Sacrifices, and his owne conuersion, (wherein O howe shineth the triumph of the Deitie?) He died a miserable death in a strange Countrey among the Mountaines. So little doe feare of the sword, honour of the crown, Obedience to the Scepter, Tribute to the Throne, Defence to the person, Without praier to the Inthroner make not Caesar happy. preuaile to Caesars happinesse without Prayer to the inthroner and preseruer of Caesar. Prayer therefore, my Son, Praier which springeth from the holy Ghost, the Spi­rit it selfe sayth Paule, Whence prai­er springeth. Rom. 8.26. maketh requests for vs with sighes which cannot bee ex­pressed. Praier, which is the Messen­ger of the faithfull soule to God, the prayer of him that humbleth himselfe [Page 102] sayth the sonne of Sirac, goeth through the cloudes, Ecclus. 35.17. What prayer affecteth. That prayer excelleth. Apoc. 8.3. 1. Tim. 2.1. Prayer wher­vnto Paul be­fore all things Exhorteth for all men generally. 1. Tim. 2.2. He exhorteth for kings specially. and ceaseth not till it come neere, and will not depart vntill the most high haue respect thereunto. Prayer, which is the odours in the golden violl offered vpon the golden Aultar, which is before the Throne: Prayer wherevn­to Saint Paul exhorteth Christians be­fore all duties: Prayer were vnto hee ex­horteth generally for all men, he exhor­teth specially for Kings: Specially for Kings in respect of the greatnesse of the cares which they take, in respect of the perils whereto they bee subiect, in respect of the difficultie in destribution of rewards and punishments, in respect of the aboundant good which discen­deth from them to the whole estate. Prayer for Kings, In respect of the cares which they take. Hester 6.1 In respect of the perils whereto they be subiect. in respect of the cares they take: In the greatest Dominion, saith Salust) there is the greatest care, through this the Kings sleepe departeth from him. In respect of the perils to the which they are subiect, because in the Prince, the enimie hath Nero his wish, all y^e heads of the people vpō one bodie, like the king of Aram, 1. King. 22.31. the Enemie com­maundeth his captaines to fight onelie [Page 103] against the King of Israel. In respect of the difficultie in the deserts, right bestow­ing in rewards and inflicting of punish­ments. 1. King. 3.9. In respect of the aboun­dant good that descen­deth from the Soueraigne to the whole Estate. The Sunne in the world, our Soueraigne in her Domini­ons resem­bleth the di­uine Maiestie. Pray for Cae­sar. For Caesar ne­deth thy pray­er. Ezra. 6.6, 7, 8, 9, 10, 11, 12. For Caesar esteemeth of thy prayer. In respect of the difficultie of the right bestowing re­wardes and inflicting of punishments there beeing (heauen alone being free from all corruption) smooth Absolons dogged Doegs, blacke mothed Shimeis, bloudie handed Ioabs, false hearted Sibas, shamelesse harlots. So that Salo­mon, and all for Salomon had neede to pray. For who is able to iudge this mighty people? In respect of the aboun­dant good which descendeth from the royal Maiestie to the whole estate: for as the Sunne is a resemblance of the Deity in the frame of this world, giuing light, heat, life to all things: so the Soueraigne of euerie estate, is a pattern of the great God, from whome our whole estates, lawes to liue by, and comfort in our seuerall courses doe proceed. pray there­fore for Caesar, since Caesar needes thy prayer. Pray for Caesar, for as Darius highly respected the Sacrifices and pray­ers of the priests of Israel for his life, and for his sonnes: so her most graci­ous Maiestie greatly regardeth that prayer bee made for her, by her tru­ly-christian subiects. And let subiects [Page 104] pray for Caesar: since prayer is honou­rable, prayer is easie, praier is profitable prayer is honourable, If wee account it a grace vnto vs to follow the fa­shions of the greatest persons on earth, For prayer is honourable. Reue. 8.8, 9, 10, 11. For prayer is easie. O howe great honour will it be for vs to imitate the blessed spirits in heauen? Prayer is easie, if thy purse bee so poore, that it cā pay no tribute to Caesar: if thy body be so feeble, that it can do nothing for the defence of Caesar: yet if thy hart be not too lewd, too wicked: if thy heart be not voyde of all pietie, For prayer is profitable a­gainst all ca­lamities. Ionah, 2.1, 7, 10. Act. 12.5, 7, 8, 9, 10. Tobit. 3.7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. Against sick­nesse. Ecclus. 38.9— 2 King. 20.3, 5.6. Against death. Against the enemies. voide of all Christian dutie: thy heart wil daily and often euery day pray for Caesar. Prayer is profitable, profitable against all cala­mities, it deliuered Ionas out of the Whales bellie, Peter out of prison, Sara the daughter of Raguel from reproach: profitable against sicknesse, for (sayth the sonne of Sirac) my sonne faile not in thy sicknesse, but pray vnto the Lord, and he will make thee whole: profitable a­gainst death, It prolonged Ezechias life fifteene yeares: profitable against the enemies, against the enemies, this, but without this, against vs, the enemies preuaile: when Moyses lift vp his [Page 105] hand, Israel preuailed:Exod. 17.11. If Paule com­maunded to pray for Ne­ro, 1 Tim. 22. Baruch. 1.11. Ierem. 29.7. If Baruch and Ieremie com­maunded to pray for Na­buchodono­sor. but when he let his hand downe, Amaleck preuailed: if Paule exhorted and commanded to pray for Nero a man so wicked that he murdered his Tutor, his mother, and was natures Monster: If the prophets commaunded the Israelites to pray for the life of the king of Babylon, who had wasted Iudea with sword and fire, be­sieged and taken Ierusalem, burned the Temple, caried away the holy vessels, set fire on the whole citie, brake downe the walles of Ierusalem round about,2. King. 24, and 25. chap. mur­dered many people, caried others to mi­serable seruitude, slue the sonnes of the king before his eies, pulled out his eies, bound him in chaines, carried him to Babel, and as if to murder the innocent, to rauish the chaste, to carrie princes in­to captiuitie, to sacke the holy Citie, to burne the Temple of the God of heauen, were not impietie inough, that hee might come to the full height of all im­pietie: he set vp a golden Image, and by a Herauld proclaimed that whosoeuer did not worship it,Dan. 3.1, 4, 5, 6. should bee cast into the midst of a hot fierie fornace: If the holie Prophet commaunded the Israe­lites [Page 106] to pray for wicked Nabuchodono­sor, 2 Peter. 1.21. What woulde the holye ghost that we should do for Elizabeth? The royall acts of Augu­stus, Dauid, Salomon, Asa, and Iosiah. performed by her Maiestie. 1. Chro. 16.4, 5:6, 7, 37, 38, 39. 1 King. 15, 13 2 King. 23.1, 2.3. 1. King. 6 That which one said of Salomon, ma­nie haue saide of Elizabeth. 1. Kin. 10 8, 9 That which the straunger Iewes said of the Apostles, hauing recey­ued the holy Ghost, we can not but say of our ministers in the dayes of Elizabeth. what would that holy spirit, by whom both the Prophets and Apostles did write, that all English, all Irish, all others vnder the subiection, or protec­tion of her most gracious Maiestie, should doe for Queene Elizabeth, who whereas Augustus said he found Rome of Bricke, but left it of Marble, may say shee found England of Brasse and Lead, but brought it to Siluer & Golde, with Dauid appoynted the Leuites to sing in their courses, with Asa de­stroyed Idols. with Iosiah restored the Booke of the Law, with Salomon buil­ded a Temple to the God of Heauen. So that as the Queene of Saba sayd of Salomon, manie haue sayd of Eliza­beth, Happie are thy men, happie are these thy seruants that stand before thee, and heare thy wisedome. Blessed bee the Lorde thy God, which loued thee, to set thee on the throne of Israel, because the Lord loued Israel for euer, and made the Queene to do equitie and righteousnes. Our English and Irish returning from forraine coastes, may say of the Mini­sters of their Countries in the daies of [Page 107] her Maiestie, as those stranger-Iewes, did of the Apostles hauing receiued the holy Ghost,Acts. 2.11. we heard them speake in our owne tongues, the wonderful works of God. Shall we not pray for such a Queene? 1. Tim. 2.2, 3. Pray for her (saith S. Paul) in respect of your selues, & in respect of God. In respect of your selues,Pray for her in respect of your selues. 1. Tim. 2.2. That you may liue a quiet, and a peace­able life, in all godlinesse, Gen. 28, 16, 17 that you may liue a quiet & a peaceable life in all god­linesse, and honestie. A quiet life, that we haue no insurrections at home: a peaceable life, that we haue no inuasion from abroad: In all godlines, that it may be said of England as Iacob said of Bethel, Surely the Lord is in this place, this is none other, but the house of God, & this is the gate of heauen: And in ho­nestie,And in ho­nestie. Rom. 2.24. that the name of the Lord be not blasphemed amōg the Gentiles, amōg y^e Mahumitans amōg y^e Anabaptists, amōg y^e Romish Recusants through you, but y^e as Christ saith, your light may so shine before men that they may see your good workes, Matt. 5.16. and glorifie your father which is in heauen, as saint Peter saith, that they which speake euil of you as of euill doers, may by your good workes which they shall see, 1. Pet. 2.12. glorifie God in the day of the [Page 108] visitation. In respect of God our Sa­uiour, Pray for Cae­sar in respect of God, our Sauiour. for this is good. 1. Tim. 2.3. O acceptable in his sight. Psal. 19.1. Baru. 3.33, 34. If all the crea­tures in hea­uen and earth, seeke to please God. Psal. 104, 19. 7, 21, 32. Ierem. 8.7. Esay. 1.3. Shall not man being more bound then they all. Gen. 1.26. 1. Pet. 1.19. 1. Cor. 3.16. Aphe. 2, 10. 2. Tim. 4.8. 1. Pet. 5.4. pray for Caesar, for sayth Saint Paule, this is good and acceptable in the sight of God our Sauiour: If the Hea­uens declare the glorie of God, and the Firmament shew his handy-worke: If the Light obey him with feare: If the Starres shine in their Watch and re­ioice: If y^e Moone kéepe her appointed seasons: If the Sun knoweth his going downe: If the waters flie at his rebuke: If the Lions seeke their meat at God: If hee looke on the Earth and it trem­bleth: If hee touch the Mountaines and they smoke: If y^e Storke in the aire knoweth her appointed times, and the Turtle, and the Crane, and the Swallow obserue the time of their comming? If the Oxe know his owner and the Asse his maisters crib: shall not man being not liue-lesse like some, not sencelesse like others, not vnreasonable like others; But created by a consulta­tion of the deitie, redeemed with the precious bloud of Christ, as of a Lamb vndefiled, & without spot, sanctified by the holy Ghost, expecting a Crowne, a Crowne of life, a Crowne of righte­ousnes, [Page 109] a Crowne of glory, performe to Caesar all duetifull alleagiance, Seeke in all things to please his Maiestie. 1. Tim. 2.3. since the blessed Apostle hath taught vs, that this is good, and acceptable in the sight of God our Sauiour?

THE eternall Father for his sweet Sons sake, by the holy spirit so rule our hearts,The Authors prayer for Caesar, and Caesars true subiects. Iames. 5.16 2. King. 1.10, 12. that we being righteous as Elias, and our prayers feruent as Elias, they may open heauen, & bring from thence Gods Iudgements as fier vpon Caesars enemies: but the dewe of the diuine grace vpon Caesar, 1. King. 18, 45 Rom. 13.5. and Caesars true Subiects: that her most sacred Maiestie may long, religiously, happily rule vs, that we for conscience sake, least we resist the ordinance of 2 God, least we receue Iudgement, least 3 we be depriued of all benefits inci­dent 4 to the Loyall, Feare, Honor, O­bey, Pay tribute to, Defend, and Pray for her most sacred Maiesty on earth, and in the end, and without all end, raigne together with her in the kingdome of Heauen, Amen.