Men are Gods OR THE DIGNITY of MAGISTRACY and the DUTY of the MAGISTRATE As it was presented in a Sermon At the Assize holden at Hertford for that County on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people Rom. 13.1 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God LONDON Printed by R. W. for Nevil Simmons Bookseller in Kederminster 1660. Ornatissimis nec non pientissimis Viris EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS Hanc suam qualem qualem concionem Apud judices olim habitam jam paulo correctiorem multo auctiorem in lucem editam In perpetuum grati animi monumentum D. D. D. Georgius Swinnocke To his Reverend Friend Mr. Thomas Hall B. D. Pastor of Kings-Norton in Worcestershire Esteemed Sir I Have now at last in answer to your desires and in pursuance of my promise sent you my Meditations on the 6th verse of the 82. Psalm Indeed soon after the Sermon was preached I was sought to that it might be printed But I was then scarce flegd not having in years equald the dayes of the shortest month and so unwilling to venture a flight into the world lest I should fall And truly my Apology still must be with the good Father when the fruits of his youth were stoln to the Press Infans eram nec dum scribere noveram Nunc ut nihil aliud profecerim saltem Socraticum illud habeo Scio quod nescio Such as it is I commend it to you and the more chearfully because its younger brother which two or three years since supplanted it and got away the birthright did meet with a blessing The good Lord make it instrumental in these unhappy and unholy dayes wherein Moses and Aaron Magistracy and Ministry are trampled under foot for the glory of his Name and the good of his people So prayeth he who never saw you yet loveth and honoureth you and desireth to be frequently and fervently remembred by you at the throne of grace George Swinnocke TO THE READER IN my Exposition of the 82. Psalm when I came the 7th Verse I perused a Sermon of my Brother Swinnocks which he preached before the Judges on that Verse I found it so full and satisfactory that I must freely confess I received more Light from that single Sermon then from all the Commentators which I had by me Whereupon perceiving by his Epistle Dedicatory that he had preacht an Assise Sermon on Verse the sixth which lay by him Unprinted I requested him to publish it with my Commentary on this Psalm and thou hast it here annexed to it The Author and his Labours are above my praise If thou please to accept of these our fraternal first-fruits if the Lord bless us with life and health together thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times who are exercised with such variety of Providences It were to be wisht that the Ministers of the Gospel would joyn their strength in the promoting the truth Jesuites can do so to destroy it why should not we in defending it That it may be so is the desire and shall be the endeavour of Thine in the Lord Thomas Hall Errata PAge 232. line 19. for to render evil for good is God-like read to render good for evil is God-like p. 238. l. 9. for are the sons of God by nature and office r. are the sons of God by name and office This sheet must be placed by the Book-binder after page 188. THE Dignity of MAGISTRACY AND THE Duty of the MAGISTRATE PSALM 82.6 7. I have said ye are Gods and all of you are Children of the Most High But ye shall die like men and fall like one of the Princes THE Book of Psalms may not unfitly be called The Analogy of Faith the Directory for Practice the Epitome of Scripture the Plat-form for Prayer It is abbreviated in two words * Hosanna †Allelujah Prayer and Praise being the sum and Substance of the whole Book It is a throng of holy affections saith one each passion acting a part wound up to the highest strain by the Spirit of God breathing Poetical eloquence into the heavenly Prophet This 82. Psalm containeth a reprehension of Princes for their oppression of the people and it is propounded partly by way of Objurgation partly by way of Affirmation The Text presenteth us with a Concession of the Magistrates Allegation for their illegal proceedings They argued that because they were Gods they might tyrannize over men That the stamp of a Deity on them would make them currant coin though they were never so light The Holy Ghost granteth them to be Gods but denyeth the consequence that therefore they may live as they list and rule according to their lusts or do the work of the Divel For though they are Gods in respect of their Places and Power yet they are Men in respect of their frailty and nature They must die like men and fall like one of the Princes The 6. verse cloatheth men with Majesty I have said ye are Gods c. The 7. verse cloatheth Gods with Mortality But ye shall die like men They are Gods {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is in their Politick capacity in regard of their power and rule but they are not so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in their Physical capacity and in regard of their nature and essence Though ye are now above others yet shortly ye shall be laid as low as others and then ye shall both answer and suffer for wronging of others The height of your places will not excuse the wickedness of your practices for though ye are high yet there is one higher then the highest of you to whom you must give an account of all your injustice and oppression We see then that the sixth verse containeth a Concession of the Magistrates power how it is by divine appointment and institution In it we may take notice First of the Magistrates Honour Ye are Gods and children of the most High Secondly The Author of it I have said it Or the Text presenteth us 1 With the Magistrates Commission Ye are Gods and children of the most High 2. Its Seal or Confirmation I have said The Commission for Magistracy is here confirmed under the broad Seal of Heaven I i. e. I that am the Lord of Lords and King of Kings the mighty possessor of Heaven and Earth I that am Commander in Cheif of the whole world and have power to appoint whom I please to be my Vicegerents do call and constitute you to be my Deputy-Lieutenants on earth I whose word is sufficient warrant for any Office or Ordinance I have said ye are
you shall not be afraid of the face of man for the judgement is Gods Papiniaenus is worthy of eternal memory who chose rather to die then to justifie or excuse the fratricide of Bâ—ssianus the Emperour Holy Job as he was eminent for fearing God so likewise for not fearing men Job 29.17 I brake the jaw of the wicked and pulled the spoil out of his teeth Great men oftentimes are like Lions or ravenous Beasts that prey on others without fear or pitty Now the care of this pious Magistrate was to secure his people against such oppressors When David kept his Fathers sheep and there came a Lion and a Bear and took a Lamb out of the flock David rose after the Lion and smote him and took the Lamb out of his mouth 1 Sam. 17.34 Every Magistrate is or should be a Shepherd God saith of Cyrus He is my Shepherd Isa. 44. ult. The man after Gods own heart was called to feed his people Israel Psal. 78.70 71. Homer calleth Agamemnon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the shepherd or the feeder of the people And when Lions or Bears men that are great and strong come to devour their flock they ought to protect or defend them He is a base hireling that hides his head when the Wolf cometh in the night though he endeavour to preserve his sheep from injury by the flies in the day For one Wolf will do more mischief in a night then a thousand flies in a year As the day of judgement will make no difference between great and small rich and poor noble and ignoble for then the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men will hide themselves in the dens and in the rocks of the Mountains and will say to the Mountains and rocks Fall on us and hide us from the wrath of the Lamb Rev. 6.15 16. so should not the day of executing justice in this world * The impartiality of God and also of the Gods consisteth in not taking gifts God is no taker of gifts 2 Chron. 19.7 Riches prevail not in the day of wrath Prov. 11.4 Neither silver nor gold can deliver them from his indignation Zeph. 1.18 Thus should Magistrates resemble his Majesty not perverting justice either for having or for hope of a reward A bribe received or expected clogs or obscures the course of Justice A golden pen must not write the discharge when the hand of a Judge is greased with gold it cannot hold the sword of justice but will let it slip at least strike very partially Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16.19 The Roman story telleth us of two persons that were Competitors for some place of preferment and that a Senator being asked for which of the two he would give his voice answered For neither because saith he One hath nothing and the other hath never enough He knew that poverty and covetousness are both unmeet qualifications for a Ruler The former maketh Magistracy obnoxious to contempt and derision and the latter prompteth the Magistrate on to injustice and oppression A Ruler that is a bribe-taker is a Thief in Robes and is only differenced from those that are in rags by this that the height of his place doth increase his sin and aggravate his condemnation I come now from the Explication to the Application of the doctrine This truth will be usefull First by way of Information If the God of heaven hath appointed Magistrates to be Gods on earth it informeth us that Magistracy is of divine Authority Government is not an invention of some men who desire to Lord it over others but it it the Institution of God I have said ye are Gods The Schollars of Pythagoras counted his Ipse dixit to be sufficient Surely then Gods saying it must be an establishing it to us If where the word of a King is there be power Eccl. 8.4 then questionless where the word of a God is there is warrant enough for any Office Now this is the Word of God which cometh to the Magistrate as Christ saith John 10.35 authorizing him and appointing him to that Ordinance The Magistrate is therefore called the Minister of God Rom. 13.4 As Justices are called the Kings Justices because they act by Commission from him so Magistrates are called the Lords Ministers because they rule by authority derived from the Lord Coin is carryed to the Mint and there stamped with the Superscription and Image of the chief Magistrate and then called his Coin because currant by his authority Governours are not of the Devil as Satanical spirits have affirmed nor of men as others have asserted but of God Rom. 13.1 As in the waters there be some greater some smaller fish and in the earth there be Mountains and Hills as well as Plains and Valleys and in the Heavens there are Stars differing from each other in glory so amongst men there are some greater then others in power higher in place and excelling them in authority and glory As the natural body is distinguished by God himself into comely and uncomely parts 1 Cor. 12.23 24. so is the Political body into members Noble and Ignoble The Bees in their Common-wealth as is reported have a Commander in chief a Master Bee The Lyon claimeth a command and superiority among the Beasts of the field The Angels in heaven have a chief Michael the Archangel Jude 9. 1 Thes. 4.16 The School-men indeed being more bold then they ought do divide the Angels into three Hierarchies and each Hierarchie into three several orders The first Hierarchie they say comprehendeth Cherubims Seraphims and Thrones The second Dominions Principalities and Powers The third Mights Archangels and Angels As also they assert the reason of these several names But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division do yet generally conclude an order distinction and preheminence amongst Angels from Ephes. 1.21 Col. 1.16 Dan. 10.13 Nay there is a government amongst the very Devils there is not only a Prince of Angels Dan. 10. but Beelzebub a Prince amongst Devils Matth. 12.24 They that cause so much disorder amongst others yet have some order among themselves We read of the Devil and his Angels Matth. 25.41 There is a kind of government in Hell though some would turn all out of the earth The Apostle Peter indeed calleth Magistracy an ordinance of man 1 Pet. 2.13 though Paul assureth us it is of God The Powers that be are ordained of God Rom. 13.1 And the Magistrate is the Minister of God vers. 4. Magistracy is an ordinance of man in a fourfold respect 1. Subjective As man is the subject thereof by them it is executed Our Princes as well as our Prophets are men of like passions with
which cannot indure the yoke of subjection It is therefore through the wonderful working of God that a few persons or sometimes one man as head should rule such a monstrous body as the multitude If he that ruleth the boisterous waves of the Sea and shuteth them up with bars and doors Psal. 65.7 did not put forth the same Almighty power in quieting the spirits and stilling the tumults of the people it could never be done Well might David say It is God that subdueth my people under me Psal. 144.12 The multitude is an unruly monster It was a true saying of that brutish Emperour Tiberius to one that applauded his felicity in attaining the power of so large an Empire O said he you know not what a Beast the Empire is how unruly and untoward how head-strong and hard to be tamed The multitude is a Beast with many heads saith another cut off one nay many yet there will millions remain still Now that one should keep millions in awe how could it be if there were not a divine constitution in an humane person The Devil is such an enemy to mans peace and welfare and every mans nature so opposite to rule and restraint that if there were not somewhat more then humane in Magistracy one man would be a Beast nay a Devil to another and be no whit kept under by the higher Powers But we see clearly God hath put such a Majesty on Princes that their people are afraid of their fury reverence their persons and submit to their authority He that readeth the wonderful strength of the Horse how his neck is cloathed with thunder how the glory of his nosthrils is terrible how he paweth in the Valley and goeth out to meet the armed men how he mocketh at fear and is not affrighted nor turneth back from the sword Job 39.19 to 26. He that considereth the power of the Elephant how he moveth his tail like a Cedar how his bones are like strong pieces of brass and like bars of Iron c. Job 40.15 to 24. when he observeth how these strong fierce creatures are ridden and ruled by weak man and turned about at his pleasure will presently conclude the reason to be this because God hath put the fear and dread of man upon every beast of the field Gen. 6.2 So truly he that beholdeth many millions of men subject to the word to the command of one when they have strength enough to overthrow thousands must needs acknowledge that it is the Lords doing and it ought to be marvellous in their eyes Secondly If Magistrates be Gods and that by the appointment of the living God I have said ye Gods It informeth us That they are guilty of great impiety that contemn and diisesteem Magistracy they vilifie those whom God doth dignifie and fight against God in endeavouring to pull down that order and that ordinance which he himself hath set up Such men by denying rule and authority seem to be beasts and to put off all humanity For places without some in power would be rather wildernesses then Cities and the Inhabitants rather herds of Beasts then Societies of men There are two sorts of men guilty of this sin First those that in their Principles deny Magistracy to be from God There have in several ages been some that because they themselves were subjects and inferiours would therefore deny all Soveraignty and Superiority The Donatists whom Augustine undertaketh were of that opinion And so were the Anabaptists and Libertines in Germany who armed the rude multitude against their Magistrates and were opposed by Luther And truly in our dayes there are some who against the light both of Nature and Scripture affirm Government to be a work of darkness Though it be written in the fleshly tables of their hearts and in the tables of stone by the finger of God That Fathers and Mothers civil as well as natural must be honoured yet they are so wicked and blind that they will not see or read it In the Apostles dayes there were ungodly men that turned the grace of God into lasciviousness despisers of Dominions Jude vers. 8. such as aimed at Anarchy according to Calvins Comment and the over-throw of all Authority being proud they scorned rule and being licentious they were impatient of restraint First Order is needful to them that are in a state of innocency Angels who continue in their estate of integrity differ in point of Superiority Michael the Archangel Jude v. 4. Michael speaketh the name of his person and Archangel the nature of his office There are Thrones Dominions Principalities Powers different degrees among those Angelical spirits Surely if such order be conducible to the happiness of perfect Angels it is the more desirable for the happiness of imperfect man And if there be such order in heaven it is no part of our bondage to have some order on earth and therefore the Grecians do upon good ground use the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to signifie Superiority or Government which in its proper and native acception signifieth principium to set forth the antiquity of government which had a being assoon as the world had a beginning * 2. Order and Superiority are needful to them that are in a state of Apostacy the more wild man is the more need he hath of a yoak the more heady our Horses are the more we curb them Unruly persons for their own good as well as for others require restraint The hearts of wicked men are like the Sea which cannot rest but is ever casting up mire and dirt Now what a deluge would the boisterous waves of their unsanctified wills and affections cause if there were no banks of Magistracy to bound them and keep them in If some men were not Gods to others most men would be Devils to others Sin must be discouraged evil doers must be punished humane Society must be preserved the good must be protected our liberties and properties must be defended justice must be executed the poor must be relieved wholesome laws must be maintained and how can either of these be done without Magistrates Many fear not sin nor the God of Heaven and if it were not for suffering from the Gods on earth their lusts should be their law and they would deprive the innocent of their liberties estates and lives and turn the places where they live into Acheldema's fields of blood nay make the earth worse in some respects then hell for in hell there is no oppression as no injustice no guilty person freed and no guiltless person punished but had these men their wills it should be so upon earth 3. Again Order or Magistracy is not only necessary to those that are in a state of nature but to those also that are in a state of grace Titus 3.1 2. Rom. 13.1 2. When they begin to be servants to God they do not cease to be subjects to the Gods Christianity doth not
and him that hath none to help They are eyes to the blind and feet to the lame Fathers to the poor and helpers to the needy Job 29.11 15. They are born not for themselves but for the good of many as Bucers Physitian told him And they govern not seeking their own wealth but the Common-wealth as Aelius Adrianus Emperour of Rome would say They are as Trees whose leaves are fair whose fruit much and in them is meat for all in their shadow the beasts of the field dwell and in them the fowls of the heaven have their habitation Dan. 4.12.21 They are the keepers of our liberties the preservers of our lives the safety of our persons the security of our possessions the terrors of sinners the defence of Saints the Nerves and Sinews yea the Vital spirits of the body Politick without whom all things would run to ruine and quickly fall to confusion How much then do they for us and how much then should we be subject to them Surely as little as many value them they will find much cause to celebrate the funerals of these civil Fathers with many tears Our comforts as well as our consciences call upon us to be subject To wish them harm that watch to be our helps is horrid ingratitude Cicero saith he that killeth his Father committeth many sins in one because he sinneth against many obligations His Father begat him nourished him brought him up Magistrates are the Fathers of their Countrey he that resisteth them or doth violence to them committeth several sins in one because he sinneth against so many engagements to subjection We owe all the comforts we enjoy for this world nay somewhat of them that relate to a better world under God to the Magistrate We could not sleep quietly in our beds one night we could not eat one meal peaceably in the day without them we could not call either children or estates or lives our own without them we could not enjoy such liberties for our souls such frequent communion of Saints without them How great then is our obligation and how great should our subjection be to them These many cords of kindness should bind us to them He was possessed with a Devil whom no cords would hold Mark 5.3 and surely they are little better that against the Law of God and this protecting love of the Gods will not learn to be loyall Trees receive moisture from the earth and within a while pay it back in those leaves that fall to the earth again the Rivers receive their waters from the Ocean and they acknowledge it in emptying themselves into it Sheep that are fed by us acknowledge it in serving us with their flesh and fleeces And shall man be more brutish then the beast I shall end this exhortation with the words of the Holy Ghost a little varied Obey them that have the rule over you and submit your selves for they watch for your bodies as Ministers for your soul as they that must give an account Heb. 13.17 My second Exhortation will be to the Gods If the God of heaven have appointed you to be Gods on earth then it may exhort you to walk as Gods and to work as Gods amongst men First Walk as Gods among men your calling is high and therefore your carriage should be holy Every calling hath a peculiar comliness belonging to it A Courtier hath another manner of behaviour then a Countrey man a Scholler then a Scullion a Prince then a Peasant The greater your priviledges are the more gratious your practices should be Remember whose livery your wear whose image you hear whose person you represent whose place you stand in and walk worthy of that calling whereunto you are called Eph. 4.1 Some would have us give no names to children but such as should mind them of their duty The spirit of God hath given you a divine name which should mind you of the divine nature Since your compellations are according to God surely your conversations should be according to the Gospel The several Titles given to you call for sanctity and strictness from you The spirit of God calleth you Kings 1 Sam. 8.9 and Princes Josh. 8.33 Now is it seemly or sutable to see Kings or Princes padling in the mire or playing in the dirt with every beggars brat Doth not every one expect that their Linen should be in print their cloaths clean without the least spot of dirt And is it comely or consonant to see Magistrates honoured with a commission from heaven wallowing in the mire of sin and pollution with every heir of hell Do not all expect that as your places are god-like and honourable so your practice should be godly and answerable that your linen should be white your garments undefiled and your persons higher then others not only in place but piety When King Porus was taken prisoner and demanded by the Conquerour how he would be used he answered Like a King and being three times asked the same question he as often returned the same answer And if you ask me how you should demean your selves I would answer Like Kings Every one resembling the behaviour of a King Prov. 31 3 4. It is not for Kings O Lemuel it is not for Kings to drink wine nor Princes strong drink least they drink and forget the Law Give not thy strength unto women nor thy wayes to that which destroyeth Kings Drunkenness and Uncleanness are sinfull and unwarrantable in subjects but they are most sordid and abominable in a Soveraign They are so much worse then others by how much they ought to be better then others A disease that surprizeth the head or heart is more dangerous then those that infect the exteriour members A spot in silk is far worse then one in sackcloth A Flie in a barrel of pitch doth not the harm which it doth in a box of Ointments When Scipio was offered an Harlot he said Vellem si non essem Imperator I would if I were not a General an Emperour Should such a man as I flie said Nehemiah So should a Ruler consider Should such a man as I be unclean I that punish such sin in others should I commit it my self Should such a man as I swear be lascivious in my language or unsavoury in my speeches A divine sentence is in the mouth of a King Prov. 16 10. I whose words are Laws and Oracles should speak as the Oracles of God 1 Pet. 4.11 Should such a man as I prophane the Sabboth associate with sinners be prayerless in my family or venture upon any iniquity It is an abomination for Kings to commit wickedness Prov. 16.12 Peter Martyr told Queen Elizabeth that Princes were doubly bound to God as Men and as Princes or chief men Their sins are sins against more obligations and therefore are sins of more aggravations then others A great man cannot commit a small sin yet a great man is seldom a good man Godliness in a
thoughts of sin and holiness then now ye have Sin will not be so pleasant and lovely nor holiness so mean and unworthy as now it is in your eyes Probably you can hear of death by the reports of others and be little troubled ye can stand it out stiffly against such false fire with We must all die and Nothing so sure God knoweth who shall go next and the like all this while the heart not with seriousness considering of it so as to be preparing for it The soul as much neglected God as little regarded and the affections as much inslaved to fleshly lusts as before But when Death * climbs up to your own windows and entereth into your Chamber and comely with its pale save to your bed side and boldly arresteth you with a warrant from Heaven assuring you by its symptoms on your body that you must in good earnest into the other world and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God and your souls according to your deeds sentenced impartially and sent immediately to Heaven or Hell then surely your apprehensions of a new Nature and strict Conversation will change and you will wish with all your souls for a little of others oyl for your Lamps will go out The stoutest unregenerate heart alive will droop at last when God cometh to take away his soul then his crest falls and his plumes flag Now possibly thy Cup overfloweth thou hast a large portion of the good things of this world and they have so much of thy heart that thou art little troubled about the things of the other world the Table of thy life now is richly spread with honours pleasures relations possessions and these have the largest share in thy heart in these thou solacest thy self desiring no other Heaven But what wilt thou do when Death shall come with a Voider and take all away even all thy treasure on earth then thou wilt wish thou couldst find a treasure in Heaven that thou mightest die the death of the Righteous and have thy latter end like his But oh Friend thou shouldst then have lived their lives and have had thy conversation like theirs as the Crab in the Fable told the Serpent who when she had received her deaths wound for her crooked conditions stretched out her self straight At oportuit sic Vixisse that she should have been straight in her life time The way to make thy death comfortable is to make thy life serviceable to God and thy soul He that would enjoy true rest when he dyeth must labour faithfully and diligently whilst he liveth It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed and opportunities misimproved which free grace afforded you for the honouring of God and furthering of your own salvations Sins of omission will wound deeper at a dying hour then most are aware of God hath committed a great trust to you and the day of your lives is the only time of discharging it besides ye know not how few hours ye may have to your day whether it shall be a Winter or a Summer day the shadows of the evening may suddenly stretch themselves upon you and then it will be no longer day therefore work the work of him that sent you into the world while it is day for the night cometh wherein no man can work John 9.4 Is it not sad that our common observation should he so much verified in the practices of great men That Bells strike thick while they are rising but stand still and give no sound at all when they are at full pitch That Magistrates should like the Sun the higher in the Zodiack move the slower The more noble creatures are the more active they are Men more active then Beasts Angels then men One I remember observeth that God would not accept the first-born of an Ass because it was a a dull slothful creature The Spirit of God which is in all that are sanctified is compared to fire Acts 2. therefore they that would not grieve it must not be slothful in business but fiery fervent seething hot as the word signifieth in spirit serving the Lord Rom. 12.11 Hence it was that the Church of Ephesus got letters testimonial from Heaven Revel. 2.2 I know thy works and thy labour how thou canst not bear them that are evil And indeed the more good a Justice hath in himself the less he will bear with evil in others Augustine hath a true saying Qui non zelat non amat He that is not zealous for God hath no true love to God For though love be a passion yet it delighteth to shew it self in acting for the party beloved When Calvin grew sickly some friends disswaded him from hard studying but he gave them this answer Vultisne Christum me invenire otiosum would you have Christ when he comes to me by death to find me idle So do ye think that when sinners Jehu-like drive furiously ye should not like Aegyptians go heavily least death find you idle Observe what became of the idle servant that hid his talent in a napkin Matth. 25.30 He was punished with an eternal long night who would not work in his short day 3. Consider the day of Judgement God will then search and sentence you discover and reward you according to your works Ye that examine and try others shall then be examined and tryed your selves and ye that acquit or condemn others shall then be acquitted or condemned your selves How should this thought move you to walk exactly since your hearts shall be anatomized and your lives manifested before God Angels and men Could ye but as Jerom hear the sound of the last trump always in your ears Arise ye dead and come to judgement surely ye would he holy Judges and Justices indeed Peter maketh this argument a strong enforcement to holiness 2 Pet. 3.10 11. The day of the Lord will come as a thief in the night in which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works therein shall be burnt up seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Observe the certainty of it The day of the Lord will come If it were doubtful it would not be so dreadful but it will come surely though it come slowly therefore men had need to be holy Tertullian observed of all those that profest Christianity in his time none lived so loosely as those that did not believe the certainty of the day of judgement But observe 2. the suddenness of it The day of the Lord will come as a theif in the night when men at midnight are securely sleeping they dream not of nor prepare for a theif It is sometimes called a day Matth. 25.13 propter revelationem secretorum
things that are now dark and secret shall be then as clear and apparent as at noon day the fire of that day will make things legible which are written with the juyce of Lemons In that Spring time both wholsome roots and poysonous will be discovered which all the winter of this life were hid The books of Gods Omniscience and mans Conscience saith one shall be then opened and secret sins shall be then as legible as if it were written with the brightest star or the most glittering Sun-beams upon a wall of Chrystal Eccles. 12. ult. And it is said to be at night propter improvisionem c. because of most mens unpreparedness for it The destruction of this new world by fire will find men generally in the same careless carnal secure sensual condition as did the destruction of the old world by water Luke 21.35 as the snare on a sudden catcheth the bird so will that day of the Lord seise on such beasts Observe 3. the dreadfulness of it The Heavens shall pass away with a great noise and the Elements shall melt with fervent hear and the earth and the works thereof shall be burnt up Well may it be called the great and terrible day of the Lord when the Judge will be a consuming fire Heb. 12.29 and shall come in flaming fire 1 Thes. 1.6 7. try them by a fiery law Deut. 33.2 before a tribunal of fire Ezek. 1.27 plead with them in flames of fire Isa. 60.15 and condemn ungodly ones to eternal fire O how dreadful is the voyce and noise of Fire Fire in the night how fearful and frightful then will such fires at the day of Judgement be As often as I think of that day my whole body trembleth saith Hierom. Observe 4. the Apostles inference from it What manner of persons ought we to be in all holy conversation and godliness as if he had said We had need to have grace in truth that must undergo such a trial We that must meet with so strict and dreadful an examination had need to be holy to admiration What manner of persons ought we to be in all holy conversation and godliness Surely if any argument imaginable can perswade to purity this terrible day can do it The sound of the last Trump may well cause a retreat and call us off from an eager persuit of the flesh and world Eccles. 11.9 and it may also stir you up to purity if ye would meet Christ at that day in peace The Throne of Christ is a white Throne Rev. 20.11 and O with what trembling heart wilt thou O black sinner stand before this white Throne 1 Pet. 4.18 If the righteous be scarcely saved not in regard of the uncertainty but difficulty where shall the sinner and ungodly appear Surely the drunkards cup then will be Wormwood not Wine The sentence on the swearer then will be of cursing not blessing as he loved cursing now so then will it come to him the Adulterers pleasure now will then prove poyson and the prayerless man now will then pray hard work in prayer for some ease some end if not a pardon yet a reprieve for one hour at least one drop of water to cool his tongue but he shall work at the Labour in vain and be eternally denyed O look therefore and make sure of true holiness of the power of godliness for the fire of that day will discover whether you are dross or gold look that the rule by which you walk be right even the Word of God for by that you shall be judged for your eternal life or death John 12.36 Ah how exactly shouldst thou live that must be tryed for thine endless estate by so strict a law How diligently shouldst thou keep thy heart knowing that God will judge the secrets of thy heart Rom. 2.16 How carefully shouldst thou keep the door of thy lips considering that of every not only swearing or cursing but idle word which thou shalt speak thou shalt give an account at the day of Christ Matth. 12.35 How wary shouldst thou be in all thy deeds believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh whether it be good or whether it be evil 2 Cor. 5.10 So think so speak so act as one that must be judged for all at the great day of Christ This may likewise incite you to work as Gods amongst men because at that day Christ will come and his reward will be with him to give to every one according to his works Rev. 22.12 Your actions now are seed if ye would reap liberally on that great harvest day ye must sow liberally in this seed-time Christ will then demand how ye improved the many advantages and opportunities which he put into your hands for the magnifying his Name countenancing his people propagating his Gospel punishing his enemies and discouraging the workers of iniquitie He will ask you why at such a time when you knew his Name was blasphemed his Day was prophaned his Ministers and Ordinances were trampled upon you never stirred or were zealous for their vindication you thought it was good sleeping in a whole skin you were loth to offend your neighbours or you were unwilling to get the ill will of great ones that under pretence of love to all the people of God would have his blasphemous adversaries spared nay encouraged See whether that Jesuitical tenent That Magistrates must only be second-table men that they have nothing do in matters of Religion will hold water at that day O how exceedingly will such be ashamed of it then who now own it in their principles and practices possibly thou art one of that Heathen Gallio's Disciples that would meddle in matters of wrong but sit still in matters of Religion Acts 18.14 17. Gallio cared for none of those things I must tell thee thou art like then to find Hell hot for thy being so cold in the cause of the blessed and glorious God O think of that day and let it move thee to a faithful zealous discharge of thy duty Zaleucus Locrensis in his proeme to his laws hath these words Let this be often pressed upon men that there are Gods and that an account must be given to them of mens actions Consider the day of the Lord is coming and who may abide it In a word Hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil Eccles. 12.13 14. FINIS Hiero. in proae ad Obad. * Hosanna signifieth Save I pray thee or preserve I beseech thee †Allelujah Praise ye the Lord Ego Dixi Concessio est qua tamen oftendit Propheta nihil perversis Judicibus praesidii fore in facta persona quam illis Deus imposuit Calv. in loc. The
Gods Have said How God speaketh is a point almost unspeakable God speaketh or saith as well as man but not after the same manner he doth not form a voyce by such organs or instruments of speech But when God speaketh He doth either create a voyce in the air as Matth. 3.17 or declare and make known his mind sometimes secretly and immediately to the spirits of the Prophets so that phrase The word of the Lord came unto me so frequently used in Scripture is to be understood sometimes publickly and mediately by the Prophets to the people So then I have said that is I have in my Word manifested this to be my will That ye should be Gods amongst men Exod. 21.28 I that speak and none may or who dareth disannul it I who said Let there be light and there was light I who appointed the Sun to rule the day the Moon and the Stars to rule the night I have said Be ye Gods and ye shall be Gods I have appointed you in power and dignity to excel others and to rule over them on earth as the greater Luminaries do the lesser in the Heavens Ye are Gods That is in my place and stead amongst men To receive honour from them both of reverence and obedience To distribute justice amongst them both zealously and impartially To be terrours to evil doers and encouragements to them that do well To govern from love to my Name according to the rule of my Law for my honour and praise as likewise the good and profit of the people The word God is taken diversly in Scripture 1. Properly and so it is given only to him who is Essentially and by Nature God Who is an Infinite being of himself and from whom all others have their being And in this sense it is mentioned sometimes Generally without any Limitation to a certain person as Heb. 12. ult. John 4.24 sometimes Singularly with a Determination to one person as to the Father John 3.16 to the Son Rom. 9.5 1 Tim. 3.16 to the Holy Ghost 1 Cor. 3.16 17. 2. Improperly and so it is given to them who by nature are not Gods As 1. To the Devil in regard of his unjust usurpation and wicked mens corruption 2 Cor. 4.4 He is called The God of this world He usurpeth the honour and Soveraignty of God Matth. 4.9 and the wicked world obeyeth him as if he were a God John 8.44 The God he is not of the world simply but of this world of this sinful world that lyeth in wickedness 1 John 5.19 2. To Idols in regard of the false perswasion of degenerate man 1 Cor. 8.4 5. There are Gods many and Lords many that is in their conceits who were Heathen They worshipped stocks and stones any thing yea almost all things though an Idol be nothing in the judgement of a Christian It is nothing saith the Apostle i. e. formally the thing signified is nothing yet materially it is something as made of wood or brass or the like 3. To Magistrates Exod. 4.16 who have their Commission from God Rom. 13. who do the work of God 2 Cor. 13. Rom. 3.4 who ought to do all for God 2 Chron. 19.6 And all of you are children of the most High It was no wonder that they were called Gods for here they are the children of the most High Now children are called after their Fathers Name This term Son of God or child of the most High is attributed 1. To Christ because of his Eternal Generation Psal. 2.7 He is the only begotten of the Father John 3.16 2. To Angels both Because of their practice they serve God not as slaves a Master but as children a Father chearfully heartily with filial alacrity and delight And because of their priviledge God useth them not as slaves but sons They are near him alwayes beholding the face of their Father Matth. 18.10 3. To men and that in regard of the purity and holiness in them they resemble God as a child his Father or in regard of the grace and favour God bestoweth on them in these respects all believers are the children of God Or in regard of their power and greatness they are priviledged to be higher then others in place as sons are before and above servants And they are like him in their Dignity and Authority so Magistrates The Chaldee paraphraseth As the Angels of the high God because Magistrates should be like Angels for wisdom 2 Sam. 14.24 The words being thus opened will yeeld us this Doctrine Doctrine That the God of Heaven hath appointed Magistrates to be Gods on earth He is God by Nature and he hath given them to be Gods by Name The Deity was by Incarnation cloathed with the Humane Nature and Humanity is here by Gods designation cloathed with the divine name I will praise thee before the Gods saith David Psal. 83.1 that is The tune of my heart shall be high in singing thy praise even before them that are by thy command highest in place The Sun in the higher world shineth most gloriously yet he communicateth some of his light to the Moon whereby she surpasseth and is as Queen among the glittering Stars So God the true Sun is infinitely above all he shineth eminently with his own native light and lustre yet he bestoweth of his beauty and brightness on some men whereby they excel and are above others in this lower world For the Explication of this truth I shall only shew in what respects Magistrates are called Gods and then proceed to Application Magistrates are in a two-fold respect called Gods 1. In respect of their honourable dignity 2. In respect of their answerable Duty It speaketh that their priviledge is high and that their practices should be holy 1. In respect of their Dignity God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate Government is not a mean employment but a great preferment Magistracy is here by God himself invested with Majesty It is observable that God ascribeth to Magistrates the most honourable names among men Great men 2 Sam. 3.38 Nobles 2 Chron. 23. 30. Princes Psal. 83.11 Kings his Kings Psal. 18. ult. Fathers 1 Sam. 29.11 Chief of the people Judg. 20.2 Heads over the people Exod. 18.25 Dignities Glories Jude v. 8. The Ancients of the people Isai. 3.12 not only because aged persons were ordinarily elected for with the ancient is wisdom and in length of dayes understanding Job 12.12 but also because aged persons are honourable persons Men are commanded to bow down before the hoary head and reverence the Ancient Levit. 19.32 Nay God giveth Magistrates not only those names which are in most esteem amongst men but the names of Angels Angels are the perfection as it were of the Creation the top-stone of this glorious building When the Spirit of God would speak a thing or person to be excellent it doth resemble them to Angels My Lord
is wise as an Angel of God 2 Sam. 14.20 And Acts 6.15 They beheld his face as if it had been the face of an Angel Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels They shall be as Angels Matth. 22. 30. Now what glorious persons then are Magistrates that have the names of Angels given them Angels are called Dominions Principalities Powers Col. 1.16 Ephes. 1.21 So are Magistrates Jude v. 8. Titus 3.1 Be subject to Principalities and Powers But the Text speaketh more of their dignity Magistrates have not only the highest names of the most honourable visible creatures Men and of the most honourable invisible creatures Angels but of the Creatour of God himself the Fountain and Standard of all Dignity and Honour I have said ye are Gods When Jacob would manifest to Josephs children the extraordinary respect he had for their father he doth it thus My Name be named on them and the Names of my Father Abraham and Isaac Gen. 48.16 It is a great honour to be called the servant of God Paul gloried in this Titus 1.1 So did David more in being a subject to God then a King over men Psal. 36. Title It is a greater honour and favour to be called Gods son Joh. 1.12 1 Joh. 3.1 Is it a mean thing saith David to be the Kings Son in law 1 Sam. 18.23 Magistrates are children of the most High they are sons to the King of Kings But the greatest honour of all is to be called Gods for God to say My name be named on them This is the highest name that can be given Here is a ne plus ultra This is the highest Name which is above all names and as the Diamond to the Ring addeth both vertue and value to whatsoever it is affixed As because Gold is the most precious excellent metal therefore we lay gold over other things we guild peuter brass yea silver it self So because God is the most excellent name it is laid to other things that thereby their worth may be set forth As the Sons of God Job 1.6 The City of God Psal. 46.4 The River of God Psal. 65.9 The Kingdom of God * Now in their dignity Magistrates resemble God in these two or three particulars and therefore are fitly called Gods First in receiving honour from others Honour accompanyeth power as the shadow the body There is naturally in man an aw and respect towards those that are Magistrates They are the Fathers of their Countrey and their subjects like children owe them both obedience and reverence Divine worship is to be given only to God in heaven but civil worship may be given to Gods on earth David speaketh of himself being a King His glory is great in thy salvation Honour and Majesty hast thou put upon him Psal. 21.5 Joseph when advanced to be a Ruler in Egypt rideth in the second Chariot and hath one crying befor him Bow the knee The most high God that giveth them Kingdoms doth also give them Glory and Majesty and honour Dan. 5.28 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver but Magistrates receive it upon his account as they are his Representatives and Vicegerents When I went out to the gate saith Job that is to the place of administring justice for that work was done in the gates as Ruth 4.1 Job 5.4 Psal. 127.5 the young men saw me and hid themselves and the aged arose and stood up the Princes refrained talking and they laid their hands on their mouths Job 29.8 9. My son saith Solomon fear thou the Lord and the King Prov. 24.21 God is the proper object of fear hence the Greeks call him fear but the Gods because invested with his authority and intrusted with the administration of his Kingdom upon earth are also to be feared as Superiour to us though inferiour to God Secondly their dignity appeareth and in this they resemble God also in giving Laws to others Magistrates have power to enact laws for the encouraging of vertue and discouraging of vice for the preservation of peace among their people Zanchy saith There are three offices of the Magistrate whereof one is to ordain laws for the worship of God and the welfare of men There is indeed one Supreme and absolute Law-giver James 4.12 whose will and word must be the rule of others laws Besides in spirituals none can give laws to bind the conscience but God Isa. 33.21 In that sense The Lord is our Judge the Lord is our Law-giver but in external policy the Laws of men are to be observed And they have power to make such laws as are sutable unto and convenient for the wealth and safety of their Dominions The end of Magistracy sheweth their legislative authority for neither will piety be promoted nor the publike good procured or peace preserved without it And questionless God would never have injoyned Subjects to obey if Magistrates had not power to command Laws are the walls and Bulwarks of a Nation which in a great part may secure it against invasions from abroad and insurrections at home The standing Militia which protecteth the lives of the people The hedge which keeps men in from oppressing their neighbours The deeds and evidences which give us a right and title to our estates They are the nerves and sinews of the Body Politick or as Physick to the natural body to prevent diseases and purge out ill humours Man is by nature an untamed Heifer loathing the yoke of subjection prone to rage and rebel so that he needeth all means imaginable to rule and restrain him The wise Governour of all things hath therefore thought fit not only to give Christians a natural law and moral law from himself but also positive laws from men that this threefold cord which is not easily broken may bind him fast And this surely speaketh Magistrates to be like God for even the Heathen themselves would ascribe their laws to some one of their Gods Zoroastres who gave laws to the Persians ascribed them to Oromazen Trismegistus among the Aegyptians ascribed his Laws to Mercurius Lycurgus who gave laws to the Lacedemonians would make Apollo the Author of them Solon and Draco among the Aehenians said that Minerva was their Law-giver So almost in every Nation they who had the Legislative Power ascribed the invention of their laws to their false gods But the Word of God which is a perfect rule for all men doth impower Magistrates to make laws not according to their lusts but agreeable to his revealed will Thirdly The dignity of Magistracy wherein they likewise are like to God consisteth in their executing the Law In punishing the nocent and acquitting the innocent Execution is the life of the Law the lustre and glory of the Prince the security of the good people A Law unexecuted is like a sword without an edge for no use or service And
thae resist the Magistrate shall receive to themselves damnation Rom. 13.2 My second use will be by way of Exhortation First to Inferiours If the God of Heaven hath appointed Magistrates to be as Gods on earth it exhorteth us to honour them Honour the King 1 Pet. 2.17 saith the Holy Ghost Honour to whom honour belongeth Rom. 13.7 There is honour due to our civil as well as to our natural Parents so much is expressed in that standing Law of God the fifth Commandement Exod. 20. Though they are to be honoured as Gods yet not as the true God civil respect is due to them not divine Yet some Roman Emperours out of intolerable pride have affected to be called Gods and commanded others to sacrifice to them This civil honour is to be visible 1. In giving reverence to their persons 2. In yielding obedience to their righteous precepts First in reverencing their persons Magistrates are honoured by God and therefore may well be honoured by us Those who are dignified by God must not be debased by men We ought to honour them in our hearts by standing in aw of them by esteeming them as they resemble God Prov. 24.21 and are in his place to be higher and worthier then others Thou are worth ten thousand of us say they to David 2 Sam. 18.3 The godly people counted King Josiah The breath of their nostrils Lament 4.20 And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts though he were a wicked King 1 Sam 10.27 In our carriage we must honour them by rising up to them Job 28.9 by bowing the body to them 2 Sam. 14.20 by silence when they speak Job 29.9 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness They are honoured in our speeches The Patriarchs call Joseph their Lord Gen. 42.10 and themselves his servants vers. 19. Paul calleth Act. 26.25 Most Noble Festus Hester 5.8 If I have found favour in the fight of the King and if it please the King to grant my Petition and to perform my request saith holy Hester to the Heathen King It is reported of the great Grand-father of Fabius Maximus that though he had bean five times Consul and had obtained many triumphs for divers honourable victories yet when his own son was Consul be willingly submitted himself to him served under him as his Lieutenant followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many christians Secondly your honouring them must appear by your yielding obedience to their lawful precepts In the Kingdom of Christ this is wonderful saith Zanchy That he willeth and commandeth all Princes and Potentates to be subject to his Kingdom and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates Tit. 3.1 Put them in mind to be subject to Principalities and Powers and to obey Magistrates Subjection note their acknowledgement of obedience to be due and obedience notes the act it self of obeying or the practice answerable to the fore-mentioned principle By Principalities are meant those that have the Supreme power as Kings or chief Magistrates Powers signifie such as exercise delegated authority and hold from those higher Powers as Presidents of Provinces Lieutenants of Counties Judges Justices Maiors c. Now put them in remembrance Men are apt to be forgetful both of obedience to God and the Gods Naturally we are so proud and high that we are unwilling to stoop to those that are higher and therefore we had need to be put in mind of our duties to submit our selves to every Ordinance of man for the Lords sake whether to the King as Supreme or unto Govenours as unto them that sent by him 1 Pet. 2.14 Good Rulers we must obey saith one as God bad for God But take notice I say Magistrates must be obeyed in their lawful commands If a King saith our Civil Law giveth laws out of his Territories he is not to be obeyed And it Magistrates command what God for biddeth they give laws out of their own Dominions and therefore saith the Divine law they are not to be obeyed God indeed is to be obeyed universally and unlimitedly intuitu voluntat is upon the bare sight of his will but I must examine the laws of men by the laws of God and if they dissonant and disagreeing to Gods laws I must be disobedient to their laws No meer mans Ipse dixit is sufficient Acts 6.29 We ought to obey God rather then men The men of Calicot say some will do whatsoever their Emperours command though it be to worship the Devil as some write they do but we must observe the order of commands Fear God is before Honour the King 1 Pet. 2.17 And again My son fear the Lord and the King Prov. 24.21 And Eccles. 8.2 My son keep the Kings command and that because of the Outh of God which latter words And that because of the oath of God are not only a reason but as is excellently observed a limitation to the precedent Exhortation They are a reason or enforcement It is necessary to give obedience to Magistrates not only out of fear towards them because of their sword but out of conscience towards God because of his vows that are upon us Rom. 13.5 and so it seems to relate to some Covenant and Oath of fidelity which was taken by the people towards their Princes 1 Chron. 11.3 Isai. 19.18 And surely Oaths to Magistrates are to be kept though some slip Oaths as easily as the Monkies do their collars and like the man possessed with the Devil break all those bonds asunder God will have a time to make inquisition for perjury when his roll of curses ten yards long and five yards broad shall rest in the house of him that for sweareth himself and destroy it Zach. 5.2 But the words may be considered as a limitation Keep the Kings command but so that thou do not violate thine Oath and obedience due to God Thy fealty to the Gods must be such as will consist with thy fidelity to God for we are bound to God and his service by Oath and Covenant 1 Pet. 3.21 Psal. 119.106 And no subordinate obedience must make us forget our obedience to him who is Supreme We must obey Rulers usque ad aras as far as Religion will suffer us and no farther My obedience to man must be regulated by a good conscience towards God Dan 3.6 17 18. 1 Sam. 22.17 Act. 5.29 As a subordinate Officer is not to be obeyed when he useth his power against his Prince which he received from his Prince and should have improved for his Prince So neither is a Prince to be obeyed when he useth his power against God which he received from God and should have improved for God As we must give unto Caesar the things that
are Caesars so we must give unto God the things that are Gods Matth. 22.21 22. One observeth that the Greek Article is twice repeated when be speaketh of God more then when he speaketh of Caesar to shew that our special care should be to give God his due It was noble speech of those Worthies mentioned Dan. 3.16 17.18 who were commanded by the King to worship the Image which he had set up O Nebuchadnezar we are not careful to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not worship thy God nor fall down to the golden Image which thou hast set up And it was a gallant answer of the Prince of Condee who being taken Prisoner by Charles the ninth of France and put to his choice Whether he would go to Mass or be put to death or suffer perpetual imprisonment The former said he by Gods grace I will never do and for the two latter let the King do with me what he pleaseth God I hope will turn all to the best We are also to honour Magistrates both by praying for them and paying tribute to them the former is our duty and the latter is their due I will saith the Apostle that prayers and supplications be made for all men for Kings and all in authority 1 Tim. 2.1 2. The burden which lyeth on them is weighty we had need therefore to beg of God to strengthen their backs otherwise they can never bear it There is a truth in that saying Did men but know the weight of a Crown they would not stoop to take it up Pride indeed is so prevalent with many persons that they will venture their lives to satisfie their ambition these mens great care is to get the Sword the Scepter not how to use them for God and his people but certainly they who mind a faithful discharge of their trusts find the Magistrates Throne to be a place of little ease They are shepherds Isai. 44.28 and we know the life of a shepherd is a laborious life they endure the scorching heat of Summer and the nipping cold of the Winter to keep their flocks safe Cares and Fears about publike concernments molest them night and day as weights hang on a clock and will not suffer them to sleep If they watch to protect us should not we watch unto prayer for them The embleme of King Henry the seventh in all the windows of his house was still a Crown in a bush of thorns surely to tell us that great places are not free from great cares that no man knoweth the weight of a Scepter but he that swayeth it We are bound likewise to pay tribute to them as well as pray for them Render to all their dues tribute to whom tribute belongeth custom to whom custom Rom. 13.7 It is observable The Holy Ghost calleth it their due To pay tribute or custom is not an act of curtesie but a duty which must be done out of conscience God commandeth it from us in lieu of the Magistrates care of us as v. 6. For this cause pay ye tribute praestatis non datis you pay not you give for they are Gods Ministers c. Your paying tribute and custom is a sign of your subjection to them and a thankful acknowledgement of your protection from them and v. 5. For this cause ought you to be subject not only for wrath but for conscience sake God taketh care for the maintenance of the Magistrate as well as of the Minister and doth strictly enjoyn us that both they who watch for our souls and they which watch for our bodies should have an honourable subsistence Did such as are private but seriously consider this word conscience for conscience sake they durst not as they do cozen the publike The same mighty Possessor of Heaven and Earth who giveth me a right to the whole giveth them a right to a part of my estate and therefore to cozen them of their dues in tribute or custom is to cozen and defile my conscience by the violation of Gods righteous command * I shall in the next place lay down two or three thoughts to enforce the duty of honouring Magistrates First Consider the necessity of Magistracy without Magistracy one man would be but bread for another and the world which is like the Sea for storms and tempests would also resemble it in this that the Inhabitants of it would be as the fishes of the Sea the great would devour the small Men are like the fishes of the Sea saith the Prophet that have no ruler over them Hab. 1.14 No man could call any thing his own were it not for these Gods Did not they defend us by their power every one would rob and wrong us at his pleasure Our liberties estates and lives would quickly be a prey to the covetousness and cruelty of vicious persons Liberty and property are quite banish't where authority is not established Who can express the malice and murders the rapine and robberies the mischiefs and miseries that raign where the Magistrate doth not raign In those days there was no King in Israel every man did that which was right not in Gods but in his own eyes Judg. 17.6 Judg. 19.1 And what evill is not good in his eye who hath the Devil for his guide and leader and corrupt nature for his law and rules When the gate of Magistracy is shut the floodgates for all manner of enormities are open When these that bear up the pillars of the house are removed how soon will the building be ruined When God intended the destruction of the Jewish Common-wealth he took away their Sanedrim And in the glass of our times it is too too visible what a sad deformed face things have when Magistrates are overturned Constantinople will witness to this truth where upon the grand Signiors death till his Successor be on his Throne all things are in a confusion and the Janizaries have the rule and Dominion Some write that the Persian law commandeth that upon the decease of their Kings there should be a susspension of the Laws for certain five dayes that Subjects might know the necessity of Government and learn to value it more by being bereft of the benefit of it for a time Nay when God is exceedingly provoked by sin how sharply doth he make men suffer by taking away their stay and their staff The mighty man the Judge the Prophet and the Prudent Isa. 3.1 2 3 4. The taking away the civil stay and staff the Prince and the spiritual stay and staff the Prophet will quickly cause the fall yea the utter downfall of the people Men often murmur at the Magistrate and tell us many times falsly He is a Tyrant if he were gone all would be well but
but with Kings are they on the throne Job 36.7 He is totus oculus all eye he seeth you through and through his eyes are with Kings on the throne to observe what the King doth there to see whether Justice and Judgement are the habitation of his throne whether the Scepter of his Kingdom be a righteous Scepter whether he be cloathed with grace as with a garment and arrayed with purity as well as purple to see whether the zeal of Gods house do eat him up Psal. 69.9 and he prefer the Spiritual before the Temporal good of his people to see whether he will suffer them to be lawless in Religion and allow out of hellish policy that which is destructive to Piety even a cursed Toleration Gods eye Sirs may well make you look well to your walking to your hands and hearts Are uncleanness injustice oppression lukewarmness atheism bribery fit objects for Gods eye It was ordered in the Law of Moses that when any went forth of the Camp to ease Nature they should dig an hole with a Paddle and cover it and the reason is given For the Lord thy God walketh in the midst of thy Camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23.13 14. This Law noteth how the presence of God should keep us from polluting our selves Sin is the souls execrement Gods walking among us should work in us an hatred of such defilements Gods eye may make you work as gods among men Cesars Souldiers were prodigal of their blood when he beheld them How bold should ye be in the discouraging the sturdiest stateliest Offenders How forward in the countenancing the poorest pious Christian considering that God beholdeth you Epaminondas rejoyced much that he had done noble exploits his Parents being alive to take notice of them What noble acts soever are done for the promoting Godliness for the stopping the mouth of wickedness by the children of the most High are all known to the everliving Father who recordeth them faithfully and will reward them bountifully be therefore exact in your walkings and zealous in your working since your labour shall not be in vain for the Lord 1 Cor. 15. ult. Secondly Consider the day of your dissolutions is hastening While ye are creeping only in Gods way or doing negligently Gods Work death is posting with speed towards you Consider the verse following the Text though he hath said Ye ars Gods and called you children of the most High yet ye must die like men Your honours and your worships your Majesties and your Highnesse must shortly lie in the dust and be as low as the meanest Diseases spare none for their fine Cloaths high Places or great Estates And the Cannon of death doth as soon hit the great Commanders as the Common Souldier it maketh no difference Charles the great Pompey the great and Alexander the great were all little in Deaths hands Men in places of greatest power are not persons privileged from the Arrest of this surly Sergeant Ye that are Divine in name have human mortal natures and as ye are Shields of the earth so ye are earthen Shields What is said of the Duke of Parma's Sword is true of Death it maketh no difference between Robes and Rags between Prince and Peasant It is the way of all the Earth Josh. 25.14 The great Road in which all Travell and the end of all the living Job 30.23 The great Inn to which all travell There is no man saith Solomon that hath power of his Spirit to retain it neither hath he power in the day of death there is no discharge in that war Eccles. 8.8 It is storied of Alexander that having heard of Paradise he was very eager of seeking it out and for that end came into the East part of the Earth where an old man meeting some of his Souldiers bad them tell Alexander that he sought Paradise in vain For the way to Paradise was the way of Humility which he did not take but saith he Take this stone and carry it to Alexander and tell him that from this stone he shall know what he is Now the stone was a precious stone and of such a quality that whatsoever thing was weighed with it that was still the heavier only if it were covered with dust then it was as light as straw thereby signifying that though Alexander and men in Authority out-weigh others in life yet when they are covered with dust when death cometh they are as light as others all their greatness cometh to nothing O how little Earth containeth Great Men when they die who will not be contented with much while they live If then ye must die shortly doth it not behove you to live strictly If your time be little should not your work be great for God and your souls Whether thou wilt think of it or no death is approaching thee the Sun doth not move faster in the Heavens then thou art moving to the earth The glass of thy Life for ought thou knowest is nigh its last sand Sure I am thou art now nearer thine unchangeable estate then ever thou wert and doth it not concern thee to walk exactly among men and to work industriously for God! O how much wilt thou wish at an hour of death that thou hadst walked humbly with God and wrought hard for the Lord all the time of thy life T is observed among the Papists that the Cardinals who think their Cowle and other Religious Habits ill becoming them in their health yet are very ambitious to die and be buried in them And I have taken notice in several Churches where are the Monuments of great persons that their Effigies must be erected kneeling with a Bible in their hands holding their hands up to heaven and looking very devoutly with their eyes up to the same place when I have heard of some of them how Prophane and Atheistical they were in their Lives that they used the name of God often in swearing but seldom in praying and prized a Romance or a Play Book above and read them oftner then the Bible Truly thus it is Piety that is trampled under feet by you now in your health and life believe it will be a pearl of great price with you in your sickness and death then you will think the holiest man the happiest man the Precisest Christian in the most blessed condition then you would willingly change states with them which are now Objects of your scorn then you will wish that you had denied your selves crucified the flesh glorified God and walked after the Spirit that you had spent that time in Praying and Reading which you have spent in Carding or Dicing or vain Recreations that you had improved that wealth and strength in the Service of your Saviour for the honour of God and welfare of your soul which have been laid about the World and your lusts O Sirs when this time cometh you will have other