Elijah who told Ahab the truth when he had killed Naboth and took possession of his vineyard 1 Kings 21. 19. In the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine Or John Baptist who told Herod plainly it was not lawfull for him to have his brother Philips wife Mark 6. 18. though it cost him his head Or Ambrose who tartly reproved Theodosius for his sins and took away his vain excuse of Davids example with a Quem sequutus es errantem sequere paenitentem Oh let us tell them that Justice ought to be the rule of their wils and not their wils the rule of Justice That the people should grow rich by them and not they grow rich by the people That if they do worse then their predecessors that God will do worse with them then with their predecessors In a word that God will deal severely with them that have not dealt sincerely with their God 2. Information To the people 1. It informs the people the Divine original of Magistracy Government of men over men is from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenendum est illud principium Magistratûs officium esse a Deo Calv. in 1 Tim. cap. 2. 10. Joh. 34. 35. Is it not written in your law I said ye are Gods If he called them Gods to whom the word of the Lord came Cui venit speciale dominandi mandatum An expresse Commission from heaven for some men to Rule on earth Surely then blasphemous is the assertion of Anabaptists and Socinians that Magistracy is from the devil And grossely erroneous is the opinion of the Papists who according to Aquinas affirm Dominium esse jure humano It is a strange riddle how the Pope should be Jure Divino and the Emperour who made him so should be but Jure humano 2. It informs the people how great and grievous a sinne rebellion against the Gods must needs be To walk yea to warre Antipodes against Government or Governours is as bad as witchcraft and deserves as much to be punished by the Judges I. It is a gyants sinne such persons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers up of arms against God Rom. 13. 2. Whosoever resisteth the power resisteth the ordinance of God If those that resist then much more they that rebell against the highest Powers rebell against the highest God II. It is a sinne proper to reprobates Prov. 17. 11. An evil man seeketh only rebellion And Sheba who sounded a trumpet to stirre up the people to rebell against David is called a man of Belial 2 Sam. 20. 1. III. It is a sinne God hath severely punished even in this life as in Corah Dathan and Abiram Numb 16. 32. an unheard of punishment to shew how grievously God is offended with rebels sad judgements we reade came on Athaliah Absalom Zimri Sheba for this sin IV. It is a sinne for which God will certainly damn men if they do not repent Rom. 13. 2. And they that resist shall receive to themselves damnation Let Atheists Papists Levellers Quakers and such like of the devils litter resist authority but let no people fearing God Rebellion is no fruit of the Gospel it is an apple of spiritual Sodom which like Sodom apples toucht with the mouth fill it with cinders and ashes I speak the more that we may never have any more Sheba's to blow the trumpet of rebellion amongst us but let us render unto Magistrates due obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good as God the bad for God as Basil gives sweet and savory advice 3. It informs the people that seeing Magistrates are but dying perishing men how vain they are who build all their hope and happinesse in being in their favour Alas they that build their hopes on Magistrates are like those who build houses on mud-wals which will certainly lay the building in the durt Psal 146. 3 4. Put not your trust in Princes nor in the son of man in whom there is no help his breath goeth forth he returneth to his earth Isa 2. 22. Cease ye from man whose breath is in his nostrils for wherein is he to be accounted of 4. Shall wicked Magistrates be sent among devils let this inform the people not to envy the pomp power prosperity of such persons they are dealt withall by God as the cockles are by the Eagles tolluntur in altum Vt lapsa graviore ruant To make them the better prey Could you see where Caligula were who wished all Rome had but one neck that he might cut it off with one blow or Nero who reading that of the Tragedian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dead let every thing be mingled with fire cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea whilst I live which he did endeavour setting Rome on fire in divers places and singing for joy to see it burn such have fire and fury enough you would not have their places on earth to have their places in hell 3. Information to Magistrates 1. What good encouragement they have to proceed both in civil criminal and capital causes they have not only Gods Warrant for it but also Gods Word to be with them 2 Chron. 19. 6. The Lord is with you in the judgement Deus Nobiscum is encouragement enough to carry you on Frederick Duke of Saxony being doubtfull whether he might proceed so farre in punishment of offences as to death being much disheartned by Popish doctrine had Luthers book De jure Magistratus put into his hands which when he had read and weighed he lift up his eyes and hands to heaven blessing God he saw that state was so pleasing to him and profitable to men 2. Are Magistrates but men It informs them how vain those conceits of theirs are that think they are targetted against death Deaths spear can strike through those that have the most iron sides Proud and prophane Herod swelled up with the conceit of an immortal Deity from the peoples hum and clamour of vox Dei upon his eloquent Qui modo immertales c. Euseb Oration yet was suddenly eat up with worms Acts 12. v. 23. God may suddenly and will certainly bring you to the grave and cause you to remain in the tomb Job 21. 32. 3. Information What great cause Magistrates have to act presently and speedily You are living Gods yet you are but dying men you are but Gods pro tempore therefore act ex tempore Eccles 9. 10. Whatsoever thy band findeth to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Act. 13. 36. David when he had served his generation by the will of God fell on sleep i. e. David was carefull before he died to do the work of his generation Let this be as good a warning to you as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to Philip King Plut. of Macedon 4. Information
Let it acquaint Magistrates who are their best friends even those that presse and perswade them to do their duties of Gods that they may avoid the damnation of devils I know such Ministers are lookt upon with a squint eye and are forbid to preach at Bethel Amos 7. 13. they are called the troublers of Israel 1 King 18. 17. are put into prisons 2 Chron. 16. 10. yea often are beheaded Mark 6. 27. yet they are their chiefest friends Those that kept their friends awake in the time of the sweating sicknesse were the truest friends though they thought them not so for they kept them from death And reproving Ambrose was solus dignus Episcopi nomine as Theodosius ingenuously acknowledged 2. Vse Of Exhortation 1. To Magistrates 2. To people 1. To Magistrates Are you Gods then be perswaded to three things 1. Live as Gods 2. Judge as Gods 3. Defend as Gods First Live as Gods 1. In your Conversations 2. In your Families 1. In your Conversations Places of Gods and practises of devils are grievous solecismes You are called Optimates because you should be the best and resemble him who is Optimus as well as Maximus Your lives like Planets have great influence upon inferiour bodies Non sic inflectere sensus Humanos edicta valent ac vita regentum Claud. Magistrates lives are looking-glasses by which all their neighbours usually dresse themselves And assure your selves Austins rule is true Magis intuentur quid fecerit Jupiter quam quid docuerit Plato The people more mind what the next Justice does then what the best Minister saies They more observe what the Judge delivers then what the Preacher Oh therefore let the graces of God that have been in other gods as meeknesse in Moses uprightnesse in Samuel holinesse in David wisdom in Solomon patience in Job courage in Nehemiah meet in your lives as in so many burning glasses whereby you may warm the hearts of the godly and burn the hands of the wicked II. In your Families Have a care you entertain none but holy persons into them and keep up holy duties in them that the ancient salutation may come into fashion again And to the Church that is in thy house Philem. 2. Good Joshua in such a time of liberty and licentiousnesse as this is keeps himself and family to the pure service of God Josh 24. 15. I and my house will serve the Lord. David makes a publique protestation that his eyes shall be upon the faithfull of the land that they may dwell with him he that walketh in a perfect way should serve him that the worker of deceit shall not dwell in his house that the teller of lies shall not tarry in his sight Psal 101. 6 7. Nicephorus reports of Andronicus the elder that he was Master of such a family as was the very shop of vertue discipline and all godly exercises and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of the earth to enlighten others Oh labour to make yours so yea a little heaven Secondly Judge as Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Martyr proves that you had never been put into Gods place but to do his work and in his way Now God judgeth 1. From an innate principle of affection to justice Isa 61. 8. I the Lord love judgement so ought Judges to execute justice and judgement from an inward principle of love to them The wheels of affection within should cause the hand of execution to go without Prov. 21. 15. It is joy to a just man to do judgement Titus was so delighted with it that he was wont to cry Amici diem perdidi I have lost that day wherein he had done no act of justice Parúm est justitiam facere nisi diligas Bern. ad Eug. 2. God judgeth righteously justly Psal 67. 4. Thou shalt judge the people righteously Psal 119. 75. I know O Lord thy judgements are right saies David And so acknowledged Mauritius the Emperour when Phocas had slain his wife and children so ought Judges Deut. 16. 20. God gives a special charge that you should do that which is altogether just i. e. pure justice free from any mud that what the Heathens brag'd of their Aristides surnamed Justus might be as true of every Judge Justice and Maior in England It were easier to turn the Sun out of his course then to turn them out of the course of Justice 3. God judgeth impartially 2 Chron 19. 7. For there is no iniquity in the Lord our God nor respect of persons nor taking bribes Job 34. 19. tels us he accepts not the persons of Princes neither regardeth the rich more then the poor which the Heathen could observe and Phocylides speaks truly of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So ought Judges Deut. 1. 17. Ye shall have no respect of persons in judgement but shall hear the small as well as the great you shall not fear the face of man Lev. 19. 15. Thou shalt not favour the person of the poor nor honour the person of the mighty A Judge should be as the Sun which shines on the beggar as well as the noble he must view the face of the cause and not the face of the person It was a blur to Cesar that Cassius his cause was the better but he must deny 〈◊〉 in vit Cesar Brutus nothing the poor mans cause is the better but the rich man neighbour friend kinsman must not be overthrown Prov. 18. 5. It is not good to accept the person of the wicked to overthrow the righteous in judgement there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words more is implied then spoken i. e. it is a very sordid sinfull shamefull thing to be done they that do it deserve to be hist at in the streets as they go from their Judicatories 4. God judgeth deliberately advisedly making strict scrutiny and diligent search whether the accusation be so Gen. 18. 20 21. And the Lord said because the cry of Sodom and Gomorrah is great and because their sin is grievous I will go down now and see whether they have done altogether according to the cry of it which is come unto me and if not I will know Greg. in loc observes that God doth speak thus to teach men Ne mala hominum antè praesumamus credere quà m probare for God cannot descend neither need he search to know for all things are naked and open before him Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissected unboweld anatomized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes So ought Judges to be very inquisitive sifting searching they are commanded first to examine the thing narrowly Deut. 17. 4. And if it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain then shalt thou bring forth that man or that woman and stone them with stones till they die This was Judge Jobs course Job 29. 16. The cause I knew not I searched out
victimas ventri suo qui maximus esset deorum Epicurus de Grege Porci Pamphagus Nabal Dives 5. Not dij reales reall and true Gods such as have a blessed and divine nature attended with those glorious properties of eternity immensity ubiquity omnisciency c. for so only is God himselfe Isai 44. 6. I am the first and the last and beside me there is no God 1 Cor. 8. 6. But to us there is but one God 2. What gods they are they are dij mortales caduci mortall earthly perishing gods even such gods as the Lycaonians supposed Paul and Barnabas to be Act. 14. 11. gods in the likenes of men or if you please men in the likenes of God but more of this when I come to the second point 3. How they are gods Seven wayes 1. Adoptivè so Bonav God adopts them to be his sons v. 6. And all of you children of the most High Chara Deúm soboles magnum Jovis incrementum Virg adopted they are to place and power though not alwayes to grace and holiness 2. Analogicé so Theod by way of analogy tanquam in hoc deum imitantes as God hath his seat of judgment in heaven so these their seats and judiciall thrones on earth where they judge the actions of men 3. Nuncupativè so Greg they have the titles and appellations of gods God stamps a name of his own upon them it was an honour to Josephs son that Jacob put his name on him Gen. 48. 16. much more for Magistrates that God puts his name on them his Elohim not his Jehovah 4. Repraesentativè so Aug they resemble and represent the image of God Gerunt imaginem dei the very Heathen could see so much divine glory in the face of a Magistrate that he stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living image of the ever-living God they are to use Nazianzens expression pictures drawn of God every Magistrate though in never so low a place beares the image of God a peny beares the image of the Prince as well as a shilling 5. Authoritativè they are ordained appointed authorized to be Gods If any sue Magistrates with a Quo warranto or upbraid them with a Quis vas fecit judices they have good authority to shew they have a Pattent under Christs broad Seale for it Pro. 8. 15 16. By me Kings reigne and Princes decree justice by me Princes rule and Nobles and all the Judges of the earth i. e. God the Father hath made over unto me all the powers and governments in the world I have the disposall of them all I appoint such governments and governours Psal 75. 6. For God is Judge he putteth down one government and governour and setteth up another This truth the Apostle fully cleares and confirmes Rom. 13. 1 2. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God V. 2. Whosoever resisteth the power resisteth the ordinance of God Beza's note on this Text is singular I grant that Paul doth yield that God is the Author of government but why doth he adde when he had said no power but is of God the powers that are are ordained of God To which he answers I thinke not only the thing it selfe and the power of Magistrates is from God in generall but also the severall degrees of Magistrates and the distributions of Dignities are from him in particular He gives the reason of all Vt infimis ordinibus parendum esse sciamus 6. Ministerialiter they doe supplere vices dei they are his vice-royes and vice-gerents 2 Chron. 19. 6. Jehosaphat tels his Judges that they judged not for men but for the Lord and in Rom. 13. 4 6. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Participativè God imparts and they participate of the common gifts of the Spirit whereby they are abundantly qualified for government as the Sun the Primum Lucidum communicates his raies of light to the Starres so does God to his substitutes this we finde in the Elders Num. 11. 17. And likewise in David after Samuel had anointed him with the horne of oyle 1 Sam. 16. 13 14. But above all in Solomon 1 Kings 3. 12. Behold I have done according to thy word loe I have given thee a wise and understanding heart so that there was none like thee before thee neither after thee shall any arise like to thee He had large powrings out of the spirit of government Nazianzen gives this large commendation of Solomon that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 largenesse of heart more copious then the sand of the sea-shore witnesse that unparrellel'd decision of the true mother 1 Kings 13. 16 to the 28. in which verses you may see how all Israel upon the judgemen◠feared the King for they saw the wisdom of God was in him to do judgement Doct. 2. That Magistrates though they are Gods on earth yet they are but Gods of earth they are not immortal Deities neither have they everlasting Godheads Those Gods as they had a beginning so they must have an end Quicquid oritur moritur there is a Mene Mene on them their daies are numbred their time is computed Hercules his pillar stands in their way Non datur ultra You shall die as Adam 1. As Adam signifies the proper Name of the first man though he had a posse non mori yet he came to a non posse non mori at last Jans As sure as Adam the first man died so shall all men that come from his loins 2. As Adam signifies a most vile and abject person Geneb in loc they shall die as the meanest and vilest persons I shall not now stand to shew you how they shall die but this is most true as certainly as men shall die so certainly shall Judges die as men Alexander flaterred by others and his Plut. in vit Alex. own heart also yet came to this at last Haec sagitta probat me esse mortalem Heb. 9. 27. Statutum est Magistrates and Judges die by a Statute Law never to be repealed or reversed Every Magistrate as well as every man when he hath acted his part on the Stage of this world shall have his exit The Preacher tels us that death is the end of all men Eccles 7. 2. and Job tels us that Kings Counsellors and Princes that had gold as well as others are lodged in the withdrawing chamber of the grave Job 14. ad 20. yea Job himself a Judge and a righteous one to saies he knew God would bring him to death and to the house appointed for all living Job 30. 23. Very true is that of the Poet Scilicet omne sacrum mors importuna profanat Ovid. 3. Amor. 8. Omnibus obscuras injicit illa manus Doct. 3. That those Gods of earth that have not faithfully discharged their trust done their duties shall be cast down among the devils
in hell to be tormented And fall like one of the Princes There are three several Readings or Expositions given of the words 1. Like the Anakims the sons of Enoch who were of vast huge strong bodies whom Joshua slew Josh 11. 21. so Jansen 2. Like one of the tyrants as Sennacherib Antiochus Herod Nero Julian c. according to that Ad generum Cereris sine caede sanguine pauci Juven sat Descendunt reges sicca morte tyranni Some singular judgement not usual or common to ordinary men Musc 3. But the stream of Interpreters as Aug. Hier. Theod. Basil Chrysost Genebrard Arnob. runs thus They shall fall as one of the Princes of the devils who being Gods in heaven abusing their places by their pride were cast down from the top of heaven to the bottom of hell 2 Pet. 2. 4. He spared not the Angels that sinned but threw them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the Heathen to set forth the greatnesse and grievousnesse of their torments Ad paenas tartareas damnavit Mede Those that have had the highest places on earth if they have abused them shall have the lowest places in hell Wicked Magistrates shall get nothing by their greatnesse but greater punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greatnesse of place abused will produce greatnesse of punishment Ingentia beneficia ingentia flagitia ingentia supplicia Eccles Hist Magd. cent 5. Basil 1569. Epist Ded. in initio great mercies great sins and great punishments are mutually twisted together Isa 30. 33. Tophet is ordained of old yea for the King it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it The Holy Ghost hints in these words two things 1. That hell is principally and on purpose prepared for great persons as Princes and Judges 2. That the greatest punishments in hell are prepared for the greatest persons So that I may safely conclude with that usual saying Hell is paved with Priests skuls and Princes headpieces Magistrates and Ministers that have been evil shall have the lowest places the hottest holes in hell among the worst of devils I shall now come to apply these three Doctrines 1. By way of Information 2. Of Exhortation First By way of Information to three sorts 1. Ministers 2. People 3. Magistrates 1. It informs Ministers that it is a duty incumbent on us to put people in minde of this truth and that very often that Magistrates are Gods though not participatione divinae essentiae yet similitudine divinae potentiae and therefore alwaies to presse them to render obedience and subjection to them though they have no right to their places or do no right in their places Titus 3. 1. Put them in minde to be subject to principalities and powers to obey Magistrates There were many in Crete infected with the leven of Judas Galilaeus who denied any honour or homage due to Magistrates and that which most incouraged them was that they were Heathenish and Hellish Magistrates all which Paul well knew and notwithstanding he cals on Titus to call on the people to give them their due Though Magistrates do not their duties to people yet people must do their duties to Magistrates We Ministers must often strike upon this string though it be a jarring one and very offensive to peoples ears Isa 62. 6. Ministers are called the Lords remembrancers not only to put God in mind of his mercy but also to put the people in mind of their duty I hope this may be a sufficient Apology for my Text and Treatise 2. It informs Ministers how they should speak of Magistrates high or low viz. with reverence and respect even as Gods Ordinance yea as of Gods We may reprove them but we may not reproach them farre be from us Tribunitii clamores invectives against them to please the fancies and tickle the itching ears of the rude multitude Exod. 22. 28. Thou shalt not revile the Gods nor speak evil of the ruler of thy people It s a charge given Ministers as well as others It is put down as the mark of dreamers to despisdominion and speak evil of dignities Jude 8. Such were the Nicolaitans and the Gnosticks Truly for my part I should much doubt whether they are Ministers of Christ that dare speak reproachfully of the Magistrates of Christ 3. It informs Ministers as how to speak of so how to speak to Magistrates viz. with humble and honourable addresses to speak to them not only as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with silken words but with sugred words not sawcy and surly speeches Job 34. 18. Is it fit to say to a King thou art wicked and to Princes you are Belial Thou that Quakers word argues too much rudenesse Belial that prophane word argues too much rashnesse The Silk-worm bragged she caught Princes and great persons with what came out of her bowels when the Spider caught nothing but flies Blanditiis obtinere solent quae autoritate non Amb. in 1 Tim. 5. v. 2. possunt Soft and sweet words are keyes to open the locks of Magistrates bosoms See how those that were godly to insinuated and crept into the hearts of Rulers Dan. 6. 21. O King live for ever my God hath sent his Angel c. And before thee O King have I done no hurt and the King was exceeding glad Act. 26. 25. ad 32. I am not mad most Noble Festus v. 27. King Agrippa beleevest thou the Prophets I know that thou beleevest Then Agrippa said unto Paul almost thou perswadest me to be a Christian Luther pleading before the Emperour beg'd pardon for his rudenesse as not being acquainted with the tender and delicate ears of Princes and Rulers by which he obtained much favour 4. Are Magistrates Gods by name but men by nature it informs Ministers to take heed of flattery that politique Idolatry that Quicquid libet licet that Magistrates lust Quicquid Demetrius jâ—bet id 〈…〉 homines juâ—tum dâ—â—â— saâ—ctum â—luâ— is the best law that what Magistrates command is just with men and holy with God Such sprinklings of Court-holy water by parasitical Chaplains have undone the most Magistrates in the world Poor Alexander suffered much this way who having in his drink slain his friend Clytus and being troubled in his conscience for it that he could neither eat nor drink three daies together Anaxarchus the Philosopher to comfort him spake flatteringly The Ancients placed Justice by Jupiter to intimate that whatever Jupiter did must needs be just and therefore whatever so great a King as thou art doest ought to be esteemed just first by Q. Curtius thy self then by all others It cost Ahab his life and perhaps his soul the false and flattering Prophets advice to go up to Ramoth Gilead with the promise of prosperity and victory 1 Kings 22. 6. How much more commendable was