The Beautify of Magistracy, Subpart 5

The Beautify of Magistracy · Subpart 5

p. 217Objection 5.

Say they, we may not avenge our selves; we must not render evil for evil, but overcome evil with good, Rom. 13.

Answer.

Though a Christian must rather suffer then offer injuries; yet he may, nay must mind his own safety. He may not unjustly offend his Brother, but he may justly defend himself.

All private revenge is forbidden,R. Willet in Rom. 13.Rom 13 but the Magistrate is Gods Minister; therefore as venge…n…e belongeth unto God, so the Magistrate may in Gods place take revenge, and one may implore his help, as he may commit his cause to God, so it be not done with a revengefull mind.

The meaning of the holy Scriptures is far different from the sense which the Apostate Iulian put on them. When he had taken away their estates, he put them off with a mock, Your Master said, Blessed are the poor: and when he had sorely beaten them with his hands, he would wound them with his tongue saying, Your Master said If one beat you on one cheek turn to him the other. The Gospel certainly was never intended for a cross, but a comfort to a Christian, and though its principal aim be to further him spiritually, yet it never designed to hinder him corporally by any of those commands.Magistratus necessarius ecclesiae, quia à D…o ordinuus est ad defensionem Ecclesiae. Polan. Syntag lib. 7. c. 19▪ Christ is more tender of his people, then to thrust them into the world like sheep among ravenous Wolves, and to deny them leave of calling to those civil shepherds to take care of them. God hath for that end appointed Magistrates to be nursing-Fathers, and nursing-Mothers p. 218to the children of God, to be as tender of them, as provident for them, as helpfull to them as Parents to their children, as Nurses to their Babes. They are set up by God himself to be a wall upon which the weak Ivie of the Church may lean, and by which it may be supported.

Thus we see that piety is not opposite to authority;… accused (though falsly) Luther to have animated Muncer the rebel-preacher in Thuringia. though that faIse surmise that Christians were enemies to the policy and government of Kingdoms, was the cause of several of the Persecutions in the Primitive times. And indeed the Devil and his agents suggest to Princes to much to alienate their affections from religious persons. But though some monstrous bodies have brought forth such an hideous birth▪ That Religion denyeth all Rule; yet you see how far the Gospel is from being the Father of such a Child, when it commandeth lawful obedience to Infidel Magistrates. It establisheth the first Table, and surely do…h not abol…sh the second.Calvin in Rom. And Calvin thinks that least believers should think themselves free from that yoak, Paul wrote the Epistle to the Romans, to inform them of the contrary. For it is very strange to corjecture that that God which is the God of order in the Churches, should be a God of confusion in the Common-wealth. No, but the Original of this error is mans corrupt nature, which hateth inclosures and banks, and would have all common and level, that he might run to excess of riot without any rubs or hinderances. And thence it is that like waters stopt at a Bridge, he roareth and maketh such a noise. As the mad dog is enraged because of the chain that tieth him; and the unruly Horse foameth and fretteth, because of the Bridle that curbeth him: So these men mad upon lust, cannot endure to be chained by laws; these furious Horses would have the reins on their own necks.

Secondly, Those that in their practices, contemn Magistracy, sin against this ttruth discovered in the p. 219Text; for they despise an Ordinance of God, Rom. 13. 2.

Some sin in their words by uncivil disrespectfull language; The corruption of their hearts breaks out of their lips; These filthy dreamers defile the flesh, despise dominions, foreign, they opposed not so much the Officers as the Office, not so much the Magistrate as Magistracy,)foreign, idem valet quod▪ foreign, alterius faman laedere maledicti. speak evil of dignities, Iude ver. 8. they blaspheme glories. It is blasphemy against the second Table. Our wicked times are a wofull Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles, are bespattered by them with dirty, disgracefull language. Because they could not by the power of their hands displace the Magistrate▪ therefore with the poison of their tongues they did disgrace Magistracy.

These men begin to speak evil of the Gods, and ordinarily end in speaking evil of God himself. As Aretine by libellous and contumelious speaking against Princes, came at length to disesteem God himself.

Observe how express the command of God is, Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, Exod. 22. 28. This text is quoted by Paul, Acts 23. 2, 3. 5 where he called the High Priest whited wall, and afterwards said, he wist not that he was the High Priest: which words are very much controverted by Expositors.So D…odat. in loc. Calvin. Some think he spake Ironically, because he saw nothing in him worthy of that office, and because the Priesthood was now determined in Christ,Vide Ioseph. Antiq. lib. 20. cop. 3. 5. he did usurpe that Office which did not belong to him; and probably he was some Surrogate brought in (through the disorder of the times) by some sinister practices. Others (and that to me more likely) expound it thus, I wist not, I considered not, I heeded not, in my haste, in heat I took not sufficient notice, but termed him p. 220whited wall, which words I acknowledge might well have been spared.Iun. in Parall. The opinion of Iunius is that Paul did not know him to be the High Priest; and therefore pleadeth his ignorance as (at least) an extenuation of his offence.Seneca saith of Egypt that it was lo quax & i…geniosa in contumeliam praefectorum provincia: in qua q…i vitav…rit culpam, non effi… s git infamiam. But whatever the sense of the words is, this is clear that such as revile Princes, disobey Gods precept. Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, that is thou shalt not speak evil of them by reproach or calumny, nor wish any evil to them by imprecation or curses.

Nay, the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners, 2 Pet. 2. 10. They are not afraid to speak evil of dignities; as if he had said, If they had feared either God or man,Lu…her cried Henry the eighth mercy for his uncivil language, such as that Audi Domine Rex, ed…cebo te. they would not have dared to commit this sin. They were bold sinners indeed that durst spit their venom in the faces of the Gods, and with the sword of their mouths adventure upon the mouth of the sword. O to what an height of unholiness are they arrived that bring railing accusations against the Gods, when the Arch-angel durst not bring one against the Devil! Iude ver. 9.The mother of Artaxerxes in Plutarch was wont to say, that they who addressed themselves to Princes, should use silken words. But their tongues are set fire on hell, Iames 3. 6. therefore no wonder if they are set against heaven, Psal. 73. 9. Is it fit to say to a King Thou art wicked, and to Princes Ye are ungodly! Iob 34. 18. The interrogation is a strong negation. Kings must be courted with soft and silken language. If Elias and Isaiah do otherwise, they being moved extraordinarily, are no copies for us to write after.

As some sin in their words by uncivil language, so others in their works, by their unseemly carriage towards the Magistrate. Surely the world is near its end, that there are so many dregs appearing, such brutish persons in it that have not only banished piety but humanity. They neither reverence the rulers nor honour the antient. How many are in p. 221their principles antiministerial, and in their practices antimagistratical. As Nazianzen observeth of the Arrians, they began in blasphemous language against the Deity of Christ, but ended in tumultuous carriage against the peace and tranquillity of the Common-wealth. They plead for a Christain liberty with their mouths, but the vote of their hearts carrieth it for an Antichristian licentiousness.

The time was when a Magistrate came by, the young men that saw him hid themselves (either for reverence of Iobs person, or least they should fail in their respectfull behaviour towards him, or least he should spie somewhat amiss in them) and the aged arose and stood up (in token of honour and to shew respect to him,) Iob 29. 8. but now the tide is turned. We are fellow-creatures say some, and therefore we must be fellow-beasts, taking no notice of, nor shewing any respect to one more then another. But now saith Iob, they that are younger then I, have me in derision, whose fathers I would have disdained to have set with the dogs of my flock, and now I am their Song, yea their by-word: they abhor me, they flee from me, they spit in my face, Job 30. 1, 9, 10. So low indeed are they whom God hath set on high, through the pride and prophaneness of mens hearts.Xenoph. Hellen, lib. 11▪ One observeth of the Persians, that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty. But how many Christians come short of heathen, and that which is saddest of all, under the pretence of religion? But such must know that by contemning such men they contemn God. They have not rejected thee, saith God to Samuel, but they have rejected me, I Sam. 8. 7. not so much thee who art but my Minister as my self, who being their Supream Lord do rule by thee as my Deputy. As Magistracy is Gods Ordinance, by despising this order which is by divine appointment, they despise its p. 222author; as Magistrates are the resemblance of his glory, Gods, Glories, by contemning the picture they contemn the person; and they that thus dishonour God, shall be lightly esteemed by him. They 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.Magistrates are palres pat…iae. faith 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,Prohibiti sunt maledici, no… jussi sunt sacr… honorari, Aug. in Exod, 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 y…elding 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,Ho…or est agnitio dignitatis vel excellen…iae illius quae est in alio cum ejusdem debita testificatione. Agni…io simul dicitur & testificatio, quia ne que in externa observantia sola ne que in interna consistit, sed in Htro que . Ames. Med. 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 worthie then others; Thou art worth ten thousand of us, say they to David, 2 Sam. 18. 3. The godly people counted King Iosiah 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 carrihage we must honour them by rising up to them, Ioh 28. 9. by bowing p. 223the body to them, 2 Sam. 24. 20. by silence when they speak, Iob 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 Ioseph their Lord, Gen. 42. 10. and themselves his servants, vers. 19. Paul calloth, Act. 26. …5. Most Noble Festus. Hester 5. 8. If I have found favour in the sight 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 been five times Consul, and had obtained many triumphs for divers honourable victories, yet when his own son was Consul, he willingly submitted him self to him, served under him as his …ientenant, & followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many Christians.

Secondly,M…llem obedire quam miracula facere. Luth. your honouring them must appear by your yielding obedience to their lawful ptecepts. In the Kingdom of Christ this is wonderfu, saith Zanchy, Zanch. Miscel. epi. ded.That he willeth and comman deth all Princes and Potentares 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 Magistr…tes. Subjection notes their acknowledgment 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 exerci…e delegated authori…y, and hold from those higher Powers as Presidents of Provinces, Lieutena…ts of Counties, Judges, Justices, Maiors, &c. Now put them in remembrance▪ Men are apt to be forgetful p. 224both 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 Governours 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,Magis obtemperandum est diis apud quos diutius manendum est quam homi…ibus quibuscum admodum brevi tempore vivendum est. Antigon, in Sophoc. I say, Magistrates must be obeyed in their lawful commands. If a King (saith our Civil Law) giveth laws out of his own Territories, he is not to be obeyed. And if Magistrates command what God forbiddeth, 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 voluntatis, upon the bare sight of his will; but I must examine the laws of men by the laws of God, and if they are 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 he 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 Oath of God; Vide Large Annotat. in loc.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 neccessary 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. p. 225and 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 forsweareth 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 us que 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. 16, 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.foreign 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.To pay to the King that tribure which is due to God only, is not tributum Caesaris, sed servitium Diaboli. Chrysost. It was a noble speech of those Worthies (mentioned, Dan. 3. 16, 17, 18. who were commanded by the King to worship the Image which p. 226he 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 …urning 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. Hist. G…ll.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.Moses was a pious patient man, yet he telleth us notwithstanding all his strength of grace, Non possum portare, I am not able to bear all this people. Numb. 11. 14.Num 11:14 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 …old 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, p. 227and will …ot suffer them to sleep. If they watch to protect us, should not we watch unto prayer for them?B. Halls contemplation. The e…bleme 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 …s well as pray for them;foreign capitat…o, Poll money which men pay by the poll, or according to their estates; foreign, vectigal, due for merchandize. Beza. 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;Pompcy first converted the capitation or head silver to the City of Rome. Par. in Rom. as v. 6. For this cause pay ye tribute (praestatis, n…n 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.**Tiberius did not approve that shepherd that flayed his sheep instead of clipping; Nor T…lly him who cut the wings, so that they could never grow after. Magistrates are set for the good of the people; and therefore should be moderate in demanding their goods..

I shall in the next place lay down two or three p. 228thoughts 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 t…e 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'… where authority is not established. Who can express the malice, and murders, the rapine and robberies, the mischie…s 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, Iudg. 17. 6. Iudg. 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 Iewish Common-wealth, he took away their Sanedrim. And in the glass of our times it is too too visible what a sad desormed 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 p. 229the 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 berest 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 wonld be well; but when he is out of the way, do they not find many Tyran…s for one? Every man would be an oppressor, were there no man to be a restrainer.

What would a Nation without goverment be but a desert of savage beasts? what would Towns be but dens of Thieves, and what would families be but stages of unclean birds? yea what would most men be, but like dogs trying all right and title by their teeth and strength?

Men naturally are more afraid of the noise of the Musket then of the Bullet; I mean of the frowns of the Rulers, then of the fire of Hell: and therefore were they once free from them, they would do that which would soon undo boch themselves and others.

Now the necessity of Magistrates calleth for reverence and obedience to their authority. The more needfull things are, the more gratefull they should, be. Things that are superfluous may be slighted, things that are only convenient may be the less valued: but things that are absolutely necessary must be highly esteemed. I tell thee, the Ministry is not more necessary to the well-being of the Church, then the Magistracy to the well-being of the State. You may as soon see a Tree thrive without a root, as p. 230a Common-wealth flourish without a Ruler. Magistrates are in Scripture called the heads of the people, Exod. 18. 25. because they are as necessary to the body Politick, to direct and govern it, as the head is to the body natural; therefore as the members yield respect and are subject unto the head (if the head do but ake, all the humours of the arm (as some observe) run to the head, and therefore the arms are thin and slender, because they want their proper nurture; yea if the head be in danger how do the other parts hazzard themselves for its shelter? many an hand and arm hath been wounded, that the head might be saved) thus should subjects shew their respect to, and tenderness of their superiours, for if a member or some of the inferiour parts be cut off, the body may live; but if the head be taken off, if Governours be set aside, Actum est de republica, that Kingdom, that Common-wealth cannot stand long.

Secondly, Consider the severity of God against the contemners of Magistrates. There are several in the word of God that stand up like the Mast of a Ship cast away by Sands, to warn us that we steer not their course, least we be sunk also. Those who opposed the preservers of our civil lives, have not seldom been punished with violent deaths: Corah and his company, Abimelech, Athaliah, Adonijah, Absolom, Zimri, Ioab, Sheba, with several others will confirm this truth. And humane as well as divine writings speak to the same purpose.

Iames the first King of Scots was murthered inSpeed Chron. Perth by Walter Earl of Athol, in hope to attain the Crown: for so had his Sorcerers prophesied, and crowned he was with a Crown of red hot Iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked dayes and desires. Becket, Mortimer, Tyler, Warbeck, Sanders, Story, Campian, the Piercies, the Powder-Plotters, Rhodulphus Duke of Suevia, Richard the third of England, p. 231and mauy others have been marked with divine vengeance for contemning this divine Ordinance.

My Son, saith Solomon, fear thou the Lord and the King, and meddle not with them that are given to change. For their calamity shall arise suddenly, and who knoweth the ruine of them both? Prov. 21. 22. i. e. of them that fear not God, and of them that fear not the King. And Eccles. 10. 8, 9. He that diggeth a pit, shall fall into it; and whoso breaketh an hedge, a Serpent shall bite him. Whoso removeth stones, shall be hurt therewith; and he that cleaveth wood, shall be endangered thereby. These four proverbial expressions speak the danger of them that go about to supplant their Rulers. Whilest they are digging pits to catch others, the earth falleth on them, and murdereth themselves. When they are breaking up the old hedge of Government, Serpents and Adders which use to harbour in old walls and hedges will sting them. God will make men know that it is a dangerous thing to confound rule and subjection, and to break down the partition wall which he hath set up between Magistrates and people. When these sharp instruments which they run against, wound them deep, they will believe that it is bad medling with edged tools; and that there is a truth in those words of the Apostle, They that resist procure to themselves damnation, Rom. 13. 2. that is, both corporal punishment and eternal torment, saith Peter Martyr.

If thou wouldst not therefore suffer with others, take heed of sinning with others. Depart I pray you from the Tents of these wicked persons, (saith Moses to the Congregation upon the conspiracy of Corah, Dathan, &c. against their rulers) and touch nothing of theirs, leaft ye be consumed in all their sins, Numb. 16. 26. They that join in common rebellions, must expect to be joyned in common destructions. Be not imparient of rule, as thou desirest to p. 232avoid that ruine, which Gods mouth doth threaten, and his hand will execute on such rebellious ones. Let those many examples (which are in Scripture and other Authors mentioned) of them that are hung on Gibbets as monuments of Gods sury, fright thee from their acts least thou partake of their ends. Believe it, no King can possibly be so tender of his own honour, as God is of his own Officers. Do not therefore shoot-off thy guns of opposition against the Gods, least they reco… and kill thy self. Reviling of natural parents was banishment by Plato's Law, death by Gods Law, Exod. 21. 17. Those then that revile civil parents, shall not alwayes go unpunished.

Thirdly,Martial Policy, true Religion, and civil Justice, are the three Pillars which uphold all, saith Sr. Walter Rawlcigh. Consider, thy felicity and welfare doth under God depend much on the Gods. The Apostle enforceth this use by this very Argument. For he is the Minister of God for thy good, Rom. 13. If he labour to do thee good why shouldst thou imagine evil against him? To render … for … is God-like, Mat. 5. ult. but to render evil for good, is devilish.

Magistrates are shields, Psal. 47. 9. they defend their subjects from the darts and bullets with which the sons of violence would wound them.

Shepherds, Numb. 27. 17. to defend them from the devouring mouths of ravenous creatures. They are called the foundations of the earth, because they support the building from ruine, and sinking, Prov. 10. 25.foreign quasi foreign. Coverings, Ezek. 28. 16. which importeth that Engine, under which Souldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them. Guides, Prov. 6. 7. because they lead and direct the people. Angels, 2 Sam. 14, 15. in that they defend and protect the people.foreign medel. …. The Fathers and Mothers of the Countrey. Gen, 41. 43. Iudges 5. 7. because they take care of, and provide for their people. Healers, Iob 34. 17. because they cure their wounds, and make up their breaches. p. 233They deliver the poor that cryeth, and the fatherless, 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,Non sibi sed multorum utilititati se esse natum. Iob 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.Non mihi sed populo, signifying that which he was often heard to say, Ita se rempublicam ge…turum, ut sciret rem populi esse, non suam. 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 quie…ly in our beds one night; we could not eat one meal peaceably in the day without them, we could p. 234not 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 s…all end this exhortation with the words of the Holy Ghost a little varied; Obey them that have the rule …ver 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 bear, 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 p. 235mind 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, Iosh. 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,Of …onosus the Empero…r it was said, He was born non ut vivat, sed ut bibat. And when being overcome by Probus, he hanged himself it was commonly jested, That a tankard hung there, not a man. 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 a bominable in a Soveraign. They are so much worsethen others, by how much they ought to be better then others. A disease that surprizeth the head or heart, p. 236is 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, Id…o deteriores sumus quia meliores esse debemus. Salv.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 Ruler is like a Diamond in a golden Ring, which shines radiantly; but there are few Jewels so set. Among all the Kings of Israel, not one godly man: Among the Kings of Iudah very few.**Pope urban wrote to a Prelate in his time scoffingly, Monacho fervido, Abbati calido, Episcopo tepido & Archiepiscopo frigido; still the higher in means, the worse in manners. Men in high places are apt to have their heads giddy, and thereby are in great danger of falling. Of one only Roman Emperour (Titus) it is said that he was the better for his honour; most are worse.

The Spirit of God calleth you the children of God, And all of you are children of the most High. Now how exactly, how circumspectly should the children of God walk! Much obedience may be p. 237expected from servants, but more from sons; their preheminence is more, and therefore their obedience should be more. The fathers of the …lesh look for much dutifulness from their children; but surely the Father of Spirits may look for more from his children. Phil. 2. 15. That ye may be blameless and harmless, the sons of God without reb…ke in the midst of a crooked and perverse generation, among whom ye shine as lights in the world. Ye that are Gods sons, are appointed to blame others that do evill, and therefore it behoveth you to be blameless your selves; Qui alterum accusat probri, &c. but blameless and harmless, the sons of God without rebuke. The sons of great men should be without riotousness or rebellion; but the sons of God should be without suspition or rebuke; that is, walk so strictly, as that they should do nothing blame-worthy. If God be your Father, where is his honour? Mal. 1. 6. Do you honour him in your hearts by giving him your superlative love, and fear, and trust, and esteem? Do you honour him in your houses, by causing all within your charges to worship him according to his Word? Are your houses houses of holiness? praying, reading, singing, catechising houses? are they examples of Religion to your neighbours? Is holiness to the Lord written upon your selves, your children, your servants, your estates, and upon all that belong to you? Do you honour God in your lives by walking as he walked? Are ye followers of him as dear children? Ephes. 5. 1. Do you resemble him as children their Father? Are you holy as he was holy in all manner of conversation? Was your everlasting Father (when he walked in your flesh upon earth) ever guilty of c…rsing, or swearing, or lying? Did any rotten communication ever drivel out of his lips? Was he ever guilty of oppressing the poor, or despising the needy? of seeking himself, or of doing his own will? p. 238Did he ever neglect praying, and instructing his Family of the Apostles, or supplication by himself? Was not he at prayer early in the morning a great while before day, and was not he up at it all night? Was it not his meat and drink to do the will of his Father, and to finish his work? Did not he go about doing good, glorifying God upon Earth, and doing what was well pleasing in his sight? Surely ye that are the sons of God by … and office, should resemble the Son of God by nature.

O Sirs, Think of it; ye that are the sons of God by deputation, should resemble this Son of God by generation. Be not as Eli's, and Samuel's, and Davids children,Eus…b. a disgrace to your Father: But as Constantines sons resembled their Father in his good parts and practices, so be ye perfect as your Father in heaven is perfect, Mat. 5. ult. Davids daughters were known to be his children by their garments, 2 Sam. 13. 18. Do you make it known to others that you are the children of God, by not defiling your garments; by keeping your selves unspotted from the world; by looking to your cloath…s that they be not defiled, though ye walk in dirty streets; be as the children of God, without rebuke in the midst of a crooked and perverse generation.

Consider, the Devil is ever watching for your halting, and like some unkind servant, he blabs presently to the Father what a dirty pickle his children are in. Suppose he seeth the dirt of drunkenness, of uncleanness, of squeezing tenants, of prophaning the Sabboth, of scoffing at godliness, of irreligion and atheism in your houses, and immediately carryes your cloaths to God, as the Patriarchs did Ioseths coat (For he accuseth men before God day and night, Revel. 12. 10.) Saying, Lord, is this thy sons coat? Know now whether it be thy sons coat or no. Gen. 37. 32. Do thy children use to carry themselves as my children! Surely these are p. 239of their father the Devil. Can you imagine that God should own you? No certainly, (as the Pope disowned the Bishop, when the Emperour had sent the Buffe-coat in which he was taken prisoner, and deliver…d him up to justice) he will not dishonour himself by owning you. Nay, how can you expect but that Jesus Christ, who sitteth by, and heareth the indictment against you (who useth to appear as an Advocate for others, when the Accuser of the Brethren pleadeth against them) should even second the Bill against you, and say to God, as Moses, Deut. 32. 5. They have corrupted themselves, their spot is not the spot of Gods children, they are perverse and crooked persons! Father, these are sins not of weakness but wickedness; they are not infirmities, but enormities; they are not the spots of thy children. Those that cast thee out of their hearts, and let the flesh have the Supremacy there; that cast thee out of their houses, and let the world have the Superiority there; Those that make no conscience of thy day and their duties; whose whole care is to be honoured and enriched; whose heat and fervour is for credit and profit, and put thee off with a few fragments of time, and a few scraps of their estate, which they can spare from the world and flesh; those sin like wretches, like rebels, not like Saints, like sons; Their spots are not the spots of thy children.

There are spots which may be, and spots which cannot be the spots of Gods children. All sins are unsutable to, but some sins are inconsistent with sonship; yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption.

When Antigonus was to go to a place that might probably prove a temptation to sin, he asked counsel of Menedemus what he should do; He bade him only remember he was a Kings son: So say I p. 240to you, that walk every day in the midst of many snares of temptations (and therefore should have the greater care and circumspection) Remember that ye are the sons of rhe King of Kings, and do nothing unworthy of the name by which he calleth you, or the place to which he hath called you.

It might have been a cutting word to the heart of Brutus, (whose hand was then stabbing Caesar) What thou my son Brutus! I could not have expected better from a slave; but little looked for this from a son. How think you, can the Lord take it, that you who are his children, should wound the Body of his Son with oaths and curses, his sacred laws by wickedness and wilful disobedience! I beseech you, be exceeding holy that ye may shew your selves to be children of the most High. In this the children of God are manifest, and the children of the Devil; He that doth not righteonsness, is not of God, I Iohn 3. 10. If ye therefore call on the Father, who without respect of persons will judge every man according to his works, pass the time of your sojurning here in fear, 1 Pet. 1. 17. forasmuch as ye know ye were not redeemed with corruptible things, as silver or gold, from your vain conversations received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without spot and blemish, vers. 18, 19. It is written of Boleslaus, one of the Kings of Poland, that he still carryed about with him the picture of his Father, and when he was to do any great work, he would look on the picture, and pray that he might do nothing unworthy of such a Fathers name: So when you set about any busines, desire and labour that you may do nothing (while on earth) unworthy your Father who is in heaven.

Nay further, the Holy Ghost calleth you Gods. How godly then should you be! how unsutable are the works of the Devil to them that have the name p. 241of God! God is light, and in him is no darkness at all; and should not the Gods shine brightly with the light of holiness, and abhor all deeds of darkness? The Gods of the Heathen were taxed with several crimes; Iupiter with uncleanness, Iuno with passion, &c. Hence saith Austin, the Heathen took liberty to sin, because their Gods were represented to them as patterns or approvers of such actions: As Charaea in Terence, Non ego facerem quae Jupiter fecit? Should I be backward to what the God himself was forward? But the God of Heaven is far from such things; He is the holy One of Israel, holy in all his wayes, and righteous in all his works; His Nature is the pattern of holiness; his Law is the rule of holiness: Holiness is his Essence, his glory, himself, Psal. 89. 13. A God of truth without jniquity, just and right is he, Deut. 32. 4. There are many spots in our Moons; but not the least spot in this Sun of Righteousness. Now therefore you that have his Name, should get his Nature, and be pure as he is pure: The Name of God is an honour to yon, O be not you a dishonour to it, Iames 2. 8. Do not, O do not blaspheme that worthy name by which ye are called. How holy should you be in your hearts; how watchful over your words; how wary in your works; how faithful in your families; how conscientious in all companies? for the most High hath said, Ye are Gods **Lactantus telleth us that the very Heathen thought that their only way to honour their Gods was to be like them, to do as they did..

Alexander having a souldier of his name that was a coward, bid him either learn to be valiant, or be no more called Alexander: So say I to you that have the Livery and Name of God, and do the drudgery of Satan; either learn to be holy, to be good, or be no more called Gods.

Sir, observe it, is it comely for a God to swear; for a God to wrong his neighbours; for a God to prophane Gods day; for a God to despise godliness, and godly men; for a God to keep company with p. 242those that are of their father the Devil; for a God to live without God in his affections, house, and conversation! Blush O guilty Justice, or Ruler, and be ashamed, and either amend thy life and nature, or disown this name of God.

I have sometime read of Luther, that he used to repel the darts of temptations with this shield, I am a Christian. I cannot do it: O would you but think when your hearts, or lives are swerving from God, I am called a God, and cannot, may not do the work of the Devil. I may not do any thing unworthy the name of God, it might be helpful to you against the assaults of Hell.

Besides,Nemo errat sivi ipsi, sed dementiam spargit in proximos. Sen. Ep. 94. you had the more need to walk in the way of Gods Commandments, because you have many following your steps: They that have many at their heels, had need to be holy, least they cause the souls of others as well as their own to miscarry for ever. Sin (especially in great men) is like leven which soureth the whole lump, 1 Cor. 5. 6.

The bodies of men do not sooner take infection then their souls. If the great trees fall, they usually brush and beat down smaller ones with them. When two or three men of renown, famous in the Congregation, begin a mutiny against God they shall not want company to ioyn with them, Numb. 16. If the Princes of the people be guilty of Rebellion, …how soon is the whole Congregation in the same transgression? Numb. 13. 28, 29. Numb. 14. init. When a disease hath once taken the head, how often doth it thence diffuse it self into other parts of the body? When Charles the fifth went into Italy to be CrownedThe whole Army of souldiers will follow their Leader. Emperour, being troubled with the Headach, he cut his hair short, the great Courtiers followed his example; so as long hair so much in fashion before, grew quite out of fashion in his time, Strabo. Alexander used to carry his head on one side,Hisp. Exem. whereupon p. 243his Courtlers to imitate him did the like. Before Vespasians time the Romans were grown to great excess in cloaths and furniture for their houses; and though many laws were made against it, they could not be restra…ed: but when he came to the Crown, being a temperate and moderate Prince, all their former vanity grew out of use. So true is that saying of King Alphonsus, That as certain flowers move after the Sun, so the people follow the manners of their Princes: And certain it is, that the common sort, like a flock of sheep, which way the first goeth, all the rest follow. The actions of Rulers are often the rulers of the peoples actions. The vulgar are like soft wax, taking any and easie impression from the seals of great men. When men of q…ality sweat, roar, deride Religion, dwell without God in their houses, &c. how quickly do their neighbours take after them, and justifie their practices by such patterns, thinking they sin cum privilegio, if they sin cum Principe! But now, if a great man walk with God, condemn and reprove sin by his works as well as by words, (being as the chief Magistrate of Israel was, mighty in word and deed, Act. 7. 22.) if he pray with his family, keep the Lords day strictly, work out his salvation diligently, how prevalent will such an example be to the inferiour people! surely as when the Mountains overflow with water, the valleys are much the better; so when these Mountains (as Rulers are called, Micah 6. 7.) overflow with the water of grace, the plains will abound the more in fruit.

Think therefore how comfortable it will be for thee by thy holy life to direct others in the way to heaven; and how lamentable will it one day be to thee, shouldst thou lead others in the road to Hell? How deep wilt thou sink into hell, that shalt be pressed down under the weight of thy own and thine p. 244other mens sins?Hain. in vit. Lutheri. I remember Luther mentioneth this to be one of the Papists tenents, That if the Pope be so neglectful of his own and his Brethrens salvation, and so unprofitable and remiss in his place, that he carries a long with himself innumerable people to be eternally tormented, no mor…al man ought to reprove him for this sin. But sure I am, the Immortal God will reprove both him and you for such crimes, when ye shall meet in the other world, where the weight of sin will be sufficiently felt, and the worth of the soul (which is destroyed by it) shall be fully known.

Further, It behoveth you the rather to walk as Gods, because others do not only sin with you, but suffer for you. When King David numbred the people out of pride, how did God number the people to the Pestilence! 2 Sam. What bitter fruits doth God make Israel to feed on, Ier. 15. 2. Such as are for death to death, such as are for famine to famine, such as are for the sword to the sword! But if you would know the root from which those sowre fruits spring, Because of Manasseh the King of Judah, for that which he did in Jerusalem, v. 4.

Whether, saith one, a Gangreen begin at the head or the heel, it will kill; but a Gangreen in the head will kill sooner then one in the heel; Even so will the sins of great ones overthrow a state sooner then the sins of small ones; therefore the advice of Sigismund the Emperour, when a motion was made for Reformation, was, Let us begin at the Minorities, saith one; No, rather saith he, Let us begin at the Majorities; for if the great ones be good, the meaner cannot easily be evill.

Secondly, It exhorteth you to work as Gods.

I shall branch this Use into three Partic…lars.

1. Execute Justice impartially.

2. Excell in shewing Mercy.

3. Promote Piety to the utmost of your power.

p. 245First, Execute justice impartially. God is a God of Justice & judgement, Isa. 30. 18. The most just, Iob 34. 17. Others may do justly, he cannot but do justly: Justice which is an accident in others (and therefore may be separated from them) is his very Essence, his Being. Be ye therefore like God. Let Iustice run down like water, and Righteousness like a mighty stream. Wear the same garments which he doth, Isa. 59. 17. He putteth on Righteousness for a Breastplate, and the Helmet of Salvation upon his head. Such garments did holy Iob wear, I put on Righteousness, and it cloathed me, my Iudgement was as a Robe and a Diadem, Iob 29. 14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornaments. Now saith Iob, others place much of their glory and state in their Robes, in their Purple vestments which strike a reverence in the Subject toward his Superior, adding in the estimation of men Majesty to the person, and solemnity to the action of the wearer: but I place my honour in Justice and Judgement; I think my self better cloathed with these real vertues, then others with their empty marks & ensigns of dignity.

I say,It was a strange yet true saying, There was more justice in hell then in France; there the guilty are punished, be they never so great, they do not escape; but in France it is otherwise; may it not be said so of England? Execute Justice impartially, that is, without fear or favour; Ye shall do no unrighteousness in judgement; thou shalt not respect the person of the poor, nor honour the person of the mighty, Lev. 19. 15. as if he had said, ye cannot deal righteously, if ye spare any, because he is poor, or because he is rich. It is a principle in Moral Policy, That an ill executor of the Laws is worse in a State then a great breaker of them. And the Egyptian Kings presented the Oath to their Judges, not to swerve from their consciences, though they received a command from themselves to the contrary. Neither fear of greatness (It is a mercy to have Judges, saith Cicero, modo audeant quae sentiunt) nor favour of nearness should make Magistrates deviate from the Rule. p. 246When Caricles the son in law of Phocion was accused for taking bribes, he desired his Father to defend his cause; but he answered him, I took thee for my son in law in all honest matters only. A Magistrate should be an heart without affection; an eye without lust; a mind without passion; or otherwise his hand will do unrighteous actions. He that goeth to the Seat of Judicature, must leave his affections (as Abram his servants when he went to the Mount) behind him. A Justice must like the earth, cherish and nourish the low Violet as well as the tall Cedar. The Graecians placed Justice betwixt Leo and Libra, thereby signifying, that there ought to be both magnanimity in executing, and indifferency in determining. But the impartiality of a Ruler is notably set out by the Throne of the house of David, which was placed in the gate of the City,Psal. 122. 5.Ps 122:5 towards the Sun rising, as some observe. In the gate, to tell us that all who went in and came out at the gate, might indifferently be heard, and have free access to the Judgement Seat; but rowards the rising of the Sun, to shew that their judgement should be as clear from corruption, as the Sun is clear in his chiefest brightness.

It would be an ornament unto, and tend to the settlement of Magistracy (for the Throne is established by righteousness, Prov. 16. 12.) if those two Verses which some say are written in letters of gold over the Tribunal in Zant, were practised by every Court of Justice.

Hic locus odit, amat, punit, conservat, honor at,

Nequitiam, pacem, crimina, jura, bonos.

In the executing of Justice there are two things mainly to be minded.

1. That you be terrors to evil doers; this is expressed as one of your chief duties, Rom. 13. 3. If p. 247men be fearless in sinning, surely you should not be fearful in sentencing them for their sins. God hateth iniquity; He is of purer eyes then to behold it, the evill of sin never got a good look from God, and why should it from the Gods?Dan. Hist. Edward the Confessor was held a bad Prince, not by doing but enduring evil. God was angry with Eli, and telleth him that he would judge his house for ever for the iniquity which he knew, because his Sons made themselves vile, and he restrained them not, 1 Sam. 3. 13. Eli was a Magistrate, and should have put forth his authority and punished those ungodly children, but because he did not, God punisht both him and them. O it is dangerous to do the work of the Lord negligently. Sir, Do not you (or might you not upon inquiry) know of them that prophane Gods day, blaspheme his name, frequent Ale-houses and the like? do you restrain them? Do you fright such offenders with your frowns, and shew your love to their souls by executing Justice on them for their sins? If you do not, look to your self; for God hath Iron hands for Justices that have leaden heels, and will one day strike them home, for forswearing themselves to spare others. He will be a terror to thee, and make thee a terror to thy self who wilt not at his command be a terror to evil doers. Thou sinnest in others,Our old word Koning and by contraction King, comes of Con, saith Becanus, and comprehendeth 3. things, Possum, …Scio, Audeo. whilst thou sufferest them to sin, and thou shalt one day suffer with them, Rev. 18. 4. Thou art afraid to offend thy Neighbours, I tell thee, God will make thee know twere better offending all the world, then one God. I beseech you, make it appear that you are Magistrates by being men of courage; be as bold in executing as others are in transgressing the law. Shall iniquity be brazenfaced, and authority hide it self? If the offendor be in robes, be not afraid of him, but make him affraid of you. I have read that the Athenian Judges sat in Mars-street, to shew that Rulers should be p. 248men of valour; Cowards are more fit to be slaves then rulers. A Magistrate should be like Moses, in his own cause as meek as a Lamb, in Gods cause as stiff as an Oak, as bold as a Lion. All dare disparage him who dareth discourage none. How punctually doth Scripture tell you, that this ought to be your practice! Magistrates, saith Peter, are sent for the punishment of evil doers, 1 Pet. 2. 14. And Paul saith, If thou doest evil, be afraid; for he beareth not the sword in vain. For he is the Minister of God, an avenger to execute wrath on them that doevil, Rom. 13. 4. The sword which is carried before him, as an Ensign of his power, is not for shew or for fashion, but for the wounding disorderly persons. A wise King saith Solomon, Prov. 20. 26. scattereth the wicked and bringeth the wheel over them, a kind of punishment then in use, and now in many places. Especially be severe to them that prophane the Sabbath, that Queen of dayes, that golden season of grace. Nehemiah would not spare the chief men that prophaned this chiefest of dayes, Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath commandeth you, Exod. 20. Exod. 23. 12. Englands disturbing Gods rest, hath raised God to disturb Englands rest.

He that spareth the bad, hurteth the good. The Chirurgion must cut off incurable members, and the Physitian of the State must purge out the peccant humours of the body Politick, least they infect and injure the whole. The execution of Justice is like a clap of thunder which striketh few, but frighteth many. Smite a scorner, and the simple will beware, Prov. 19. 25.P…na ad unum, timor ad omnes. Thus by not punishing the evil, both the good and bad are (though unjustly) punished; yet the greatest injury is to the Ruler, by the offendors impunity; for besides the guilt which he contracts on his soul, and thereby Gods eternal wrath, he is oftentimes punished in his body, and p. 249made an example of Gods Justice to others. When the French King was perswaded by the Duke of Sully, Henry the fourth.to banish that generation of Vipers, the Jesuites, he would not, saying, Give me security then for my life. But he was shortly after stabbed to death by their instigation. God doth not seldom make them examples of his Judgements, that will not make others examples of Justice.

Secondly, That you be Protectors of them that do well. The Holy Ghost telleth you that you should be for the praise of them that do well. Courts of Justice should be Cities of refuge to them that are unjustly and causlesly pursued; like Noahs Ark, to take in and give rest to those weary Doves; like the horns of the Altar, to which innocency should flie for protection. Mineeyes saith David, shall be upon the faithfull in the Land, Psal. 101. 6. Hide the godly especially under the shadow of your wings. Piety hath too much been bespattered with obloquy, and holiness suffered under the name of baseness. Mali esse coguntur ne viles habeantur; Salvian,Men have been necessitated to be vicious, lest they should be accounted vile. Be you not only patterns, but Patrons of purity. Let the world know that greatness can own and countenance goodness. The Kings of Gerar were called Abimelech, which signifieth My Father, Gen. 30. 2. noting that a King should be as carefull and mindfull, as tender and chary of his Subjects (especially good ones) as Fathers of their children. Alas, if the Magistrates will not own them, what what shall the godly do! The Devil raiseth all the the Train-bands of hell against them that march to heaven. The world loveth its own, but because they are not of the world, therefore the world hateth them; their neighbours malign them, and rage because they dare not run to the same excess of riot. The whole Parish if occasion be, will be gathered together against those that are pious, especially p. 250if they be zealous (for Gods glory) against others impieties. Now since God hath set you up for their shelter, surely you are concerned to secure them in times of danger. Sure I am that it is a priviledge and honour to you, that you may be serviceable to the people of God. God carrieth them upon Eagles wings, Exod. 19. 4. as tenderly as the Eagle her young ones, of which some observe, she carrieth her prey between her Talons, but her young under her wings; and if a Fowler shoot at her, she will first have her own body shot through, before they shall be hurt. God is therefore called their shield, Gen. 17. 1. Now a shield is between the body and the weapon. Look therefore that you imitate God in this. Remember that men were not made for you, but you were made for them; God took David from the sheepfold to feed Iacob his people and Israel his inheritance, Psal. 78. 70, 71.

It was said by Nazianzen of Athanasius, that he was Magnes & Adamas: an Adamant in his stout resolute carriage against vice, and a Load-stone to encourage and draw vertue to him. And the wise man telleth us, The Kings favour is towards a wise servant, but his wrath is towards him that causeth shame, Prov. 14. ult. As the wind hurteth not the reeds and corn which yield to it, but rooteth up the sturdy stubborn Oak which will not bow; so the Ruler should deal sharply with the obstinate, but gently with the mild and flexible.

Augustus Caesar in whose time Christ was born, was so tender of his people,Sueton. that when he died they wept saying, Would he had never been born, or never died!

Secondly, As you should work like Gods amongst men in executing Justice impartially, so likewese in shewing mercy: God is the Father of mercies, 1 Cor. 1. 3. Rich in mercy, Ephes. 2. 4. He hath multitudes of tender mercies, Psal. 51. 1. He is abundant in p. 251mercy, 1 Pet. 1. 3. His mercy is free, Rom. 9. 15. Great, Psal. 57. 10. Matchless, Jer. 3. 1. Sure, Isa. 55. 1.Mr. Calamy on Ezek. 36. 32. p 30. before the Parliament.Ezek 36:32 Mercy as one observeth, is the chief of all Gods attributes, though in themselves they are all equal; but in regard of our necessities, as Oyl swims above all other liquors, as the Eagle is the chief of Birds, the Lion of Beasts, Gold of metals; so mercy is the chief of all Gods attributes. He hath a Mercy-seat, to note that he sitteth at ease when he is shewing mercy. Whereas judgement is his strange work, Isa. 28. 21. we read likewise that mercy pleaseth him, Mica. 7. 18. Thus the Gods should be mercifull men, your hearts should be full of mercy, and pitty to the sinner, when your hands are executing justice against the sin.

The Bee doth not sting till provoked: God doth not afflict willingly, nor grieve the children of men, Lam. 3. 33. There should be bowels of compassion in him that pronounceth sentence of condemnacion. Ille dolet quoties cogitur esse ferox. Augustus never pronounced a deadly sentence without deep sorrow.

Our Laws forbid Butchers to be Jurors, because it is supposed they will be hard-hearted.Godwin. Antiq. Among several qualifications which the Jews required in their Judges, these were two; 1. That they should be Fathers, of children, hoping that their paternal affection would incline them to commiseration. 2. That they should not be Eunuches, for they conceived such very cruel. It is a bestial cruelty to delight in blood.

The Laws of Draco are generally condemned, for they were written in blood,Ferina rabics est sanguine & vulneribus gaudere. Senec. de…cle. lib. 1. cap. 24. and the offender was sure to die of what nature soever his offence was. A. Gell.

Our English Deborah, Queen Elizabeth did not p. 252without cause exceedingly prize Seneca's first book of Clemency,…iero in the beginning of his Empire being requested to set his hand to a warrant for the execution of an offender, would say, Utinam nescirem literas. because it treated of that which is so needfull to a Prince.

It is the Devils work to be Abaddon, a destroyer. It is Christ work to be Goel a Redeemer. Mercy and truth preserve the King, his Throne is established by mercy, Prov. 20. 28. Mercy sometime to them that sin through weakness, may be as profitable, as severity to them that sin through wil…ulness.

It was certainly a cursed speech of that man or rather Monster,Siles. (whom the Italian Orator mentioneth) that being a Judge said, To hang many is my Jubile, and a great execution is my great recreation. The expression of the Roman Emperour is worthy of imitation,Plut. in vi…. Iul. Caes. That he had rather save the life of one of his Subjects, then take away the lives of a thousand of his enemies. Life is a precious jewel, more worth then all this world. Skin for skin and all that a man hath will he give for his life, Iob 1. It is not therefore to be taken away for every trifle. I do not now dispute the question, Whether any Theft may lawfully be punished with death, but I am sure, every Theft ought not. The Romans had their Axes and Rods carried before their Consuls, to shew that if the lesser punishments, as of the rods, would serve, the greater of the Axe should not be used. And they did justly lament the cruelty of those tribunals where the cheap prescription of lives made the Judgement-seat differ little from a Shambles.

3. Work as Gods among men in promoting piety to your power. The great design and work of God is to promote holiness in the world. This was his aim in his internal work of his decree, Ephes. 1. 4. This is the great end he drives at, in his external works. As in the work of redemption, Tit. 2. 14. Luke 1. 92. In bestowing his word. (The precepts in it are the perfect rule of godliness, Gal. 6. 16. the promises are pretious encouragements to godliness, p. 2532 Cor. 7. 1. the threatnings are like the Angel with a drawn sword in his hand to deter men from the way of ungodliness, Rom. 1. 18.) And his works of providence are to the same purpose. Afflictions are like the fire to consume the dross, and purifie the gold, Heb. 12. 6. Mercies are like the warm influences of the vernal Sun to draw forth the Sap of grace, and hasten mens growth in holiness.

Thus should the Gods promote godliness as the chief business which the most high God hath given them to do.Prima Magistratus cura debet esse, religionem veram promovere, & impietatem probibere. Ames. de consc lib. 5. cap. 25. Other things of what nature soever which come within the reach of their care, are questionless much inferiour to this. And this they should do,Ia boc reges Deo serviunt in quantum reges. Aug. Partly by their patterns in being examples of godliness to their people; Their lives should be so exact that they should be able to say as Gideon, Judges. 7. 17. Lock on us and do likewise, or as Paul, Walk as ye have us for an example.

Partly by your precepts; your edicts and commands should be like those of Asa, 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers, and to do the Law and the Commandment. Mark, upright Asa did not leave men to choose their religions, nor to live as they listed, but be commanded them to obey Gods Law. He did not strictly enjoyn the payment of Taxes or Customs, and such civil things, and leave it as a matter of indifferency whether men would mind religion or no, but his Laws did enforce and confirm the Laws of God, as far as he was able.

Partly by countenancing, maintaining and providing able Ministers, 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church; as also by taking care that they discharge their trusts faithfully, 2 Chron. 29. 3, 4, 5. 1 Chron. 16. It is observed of Iulian the Apostate, that to root up Christianity he disgraced the Orthodox Ministry, took away Church maintenance and forbad p. 254Christian Schools and places of learning; so Sozomen lib. 5. cap. 5. This very course is now cryed up, the Lord prevent it. The Prince indeed is not called to be a publike Preacher, but he hath a call to see that none abuse that calling to the hurt or poyson of his people.

Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness.Plato would not permit in his Common-wealth any such person as asserted God the Author of sin. Suppressing evil is necessary for the promoting good. Holy Asa removed his Mother from being Queen upon this very account, 1 Kings 15. 12, 13. The toleration of any in such sins is an intolerable sin. And the jealous God will one day make Magistrates know, that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are. I speak not against a true Christian liberty in things that are indifferent,Christinus nulla … re magis dignosci potest quam si D…o factas contumelias & blasphemias severissime u…c scatur, suas obliviscatur. Gnevara in ep. ad Car. 5. or in things that are not fundamental; but I cannot but speak against this Antichristian licentiousness, which is (though under other terms) so much pleaded for; It may well make a dumb child speak when his Father is so deeply wounded in his Word, Honour, People, and Ordinances, as he is in our dayes. If State-reason compel men to suffer it, they must know that it will prove State-ruine. Shall it be treason and death to speak thus and thus against men that are mor…al, weak Gods? and shall it not at all be penal to blaspheme the Almighty and Everliving God, in denying his Truths, which are more worth then the whole world? Surely Blasphemies, Idolatry and Heresies, sins against the first Table, are greater (as being more directly and immediately against God) then sins against the second Table, and therefore deserve punishments; vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25, 26, 27. Deut. 13. per totum; though care should be first had, and means used for the informing and reforming such offenders.

p. 255Suffer me (as Elihu said, Iob 30. 2, 3.) a little, and I will shew you what I have to speak on Gods behalf; I will fetch my knowledge from Scripture, and will ascribe righteousness to my Maker. Because in our unholy, and therefore unhappy dayes, the very duty which I am urging the Magistrate to, is questioned as many other truths are; I shall speak a little to it.Princ…ps nibil statuat de religione, saith Mariana the Jesuite. Marian. cap. 10. This Popish doctrine is now almost generally entertained, That Magistrates have nothing to do in matters of Religion (as some others Jesuitical tenents are now on foot.) Parsons the English Jesuite in his memorial for Reformation, adviseth that all the Colledges in the Universities with their Revenues, should (not be imployed as now they are, for the e…couragement of godliness and learning but) be setled on six men, and also what ever Mannour or Parsonage belonged to the Church; that no mans conscience be pressed for matters in Religion: That there should be no fixed Ministers, only some Itinerary Preachers: This is the way saith he, for Popery to flourish in England, though he nameth more wayes. But that Magistrates ought to meddle in matters of Religion, and promote it to their power, may appear clearly to them that are not wilfully blind.

First, from the practices of godly Rulers; What Asa did, hath been already mentioned. Hezekiah was a Prince that did also promote Piety, 2 Chron. 29. 2. 3, 4, 5. 25. 30. & in 2 Cbron. 30. & 5. which places are large (therefore not here recited) but full to our purpose, wherein Hezekiah commanded the Levites to sanctifie themselves, to praise the Lord with the words of David, and both Priests and People to keep the Passeover.

So Iosiah, 2 Chron. 34. 3. ult. And the King stood in his place, and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandements. And (mark) he caused all that were present p. 256in Jerusalem and Benjamin to stand to it. And the Inhabitants of Jerusalem did according to the Covenant of God. And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel. (Observe) And made all that were present in Israel to serve, even to serve the Lord their God. And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts, and by the punishments he inflicted on them that would not. This text can never be answered. All the subtile evasions which Jesuitical heads have used to make it invalid, could never do it. For if as some affirm, it is not binding to us under the New, because it is delivered in the Old Testament, then Faith in Christ and Repentance, which are the sum and substance of the Old Testament are void also; and so they may rob us, if we will believe them, both of our Saviour and Salvation **It is observable that in the Kings and Chronicles, when Henry the sixt mentioneth the lives of the Kings of Israel, he doth in the first place take notice how they de…lt in matters of Religion, whether they brake down the graven Images, or cut down the groves, or tooke away the high places, or the like..

Nay an Heathen King enacted a law, that whosoever would not obey the Law of God, as well as the Law of the King, that judgement should be executed speedily upon him, whether it be unto death, or to banishment or confiscation of goods, or imprisoment, Ezra 7. 26. And for this Law holy Ezra blesseth God, v. 27. so Ezra 6. 11. Dan. 3. 29.

Besides these patterns in Scripture,Euseb. lib. 2. de vit. Constantini, cap. 44. we have the like in Ecclesiastical Writers. Constantine a godly Emperour,Theodoret. lib. 5. cap. 20. purged the Church of Idolatry, and established the worship of God by his own Imperial commands. Iovinian also and Theodosius, by their Royal Edicts set up and restored the true Religion, which Iulian and Valens had put down and discountenanced.

Secondly, The precepts given by God to Rulers, speak this to be their duty. God commandeth him to write him a copy of the Law, Deut. 17. 18. For what end, but that he might keep it himself, as he is a man, p. 257and take care that others should not break it, as he is a Magistrate. It was an ancient Ceremony in Israel at the Kings Coronation, that when the Crown was set on his head, the Book of God should be given into his hand, 2 Kings 11. 12. to shew that God committed the care of Religion principally to him, that by his power and authority it might be established in his Dominions.

God commandeth Magistrates to be for the goodPar. on Rom. of their subjects, Rom. 13. 4. For good, that is, for thy natural good in preserving thy life in safety; for thy civil good in securing thine estate; for thy spiritual good in establishing the true worship of God, as a keeper of the first Table; Nay, the way to promote the civil good of a people, is, by promoting their spiritual good. That Common-wealth will certainly stand longest, which hath not State-Policy, but State-Piety for its foundation. How many Nations have confirmed this truth, Vbi non est sanctitas, pietas, fides, instabile regnum est! A Nation without Religion, is like a City without walls, naked and open to all enemies; like a building without a foundation, which will quickly be overthrown. Religion to a people is as the Palladium to the Trojans, as the Ancile to the Romans which kept them safe. The want of this overthrew the great Monarchies of the world. What besides this, hath turned so Kingdoms into ruined heaps, and Cities into solitary Deferts? If a fruitful land be turned into barrenness, is it not for the iniquity of them that dwell therein! Psal. 107. 34. Tully Cicero de legib.observed, that the glory of Greece quickly decay'd when the people were given to evil opinions, and evill manners. Those Rulers that tolerate heretical persons, do but nourish a Snake in their bosoms, and cherish a worm that in time will eat out their own bowels.

Besides, God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers & nursing p. 258Mothers to his Church, Isai. 49. 23. which surely was never meant of procuring only their corporal, but chiefly of promoting their spiritual good.

O consider,Vide Zanch. de Magistrat. Gerh. loc. com. Wallaeum de eodem sub. Willet. in Rom. 13. controver. 4.Rom 13 is it not reasonable as well as religious, that you who rule by God, should rule for God? that that power which you have received from him, should be improved mostly for him? Remember your time is short, your opportunities are many, your work is great, and your account will be heavy; therefore work the work of him that sent you into the world. It was a saying of Becket, sometime Archbishop of Canterbury, when he was perswaded to deal moderately with the King, Clavum teneo & ad somnum me vocas, Do I sit at the stern, and would you have me sleep? Sirs, you steer the rudder of the State, you …it at the Helm of the Common-wealth; should you be sleepy or …lothful? I beseech you to be doing for the furthering Piety, & the Lord will be with you.

Now that Magistrates may be enabled and incited to walk, and to work, as Gods among men; I shall deliver a few directions, and two or three motives, and then conclude.

First, If you would walk and work as Gods, then get divine principles. According to your principles, such will your practices be; water riseth no higher then its Fountain: If therefore you would walk as God, and work for God, you must both walk and work from God. If ever the hand of the dial point, and go right without, the wheels and poises must be right within. It is noted of true and sincere Saints, that acted for God in the Regal Office, That their hearts were perfect with the Lord, 1 King. 15. 14. Isai. 38. 3. This spiritnal life in their souls made them warm and zealous for their Saviour. Caleb that followed the Lord fully, had another spirit, a different principle from the ten carnal Princes, Numb. 14. 24. Mens actions will then … sacred, when their affections are sanctified. He p. 259that followeth God he knoweth not why, will forsake God he knoweth not how. A Magristrate that is zealous for God only because the times favour such, may soon be brought to be as zealous against God. He that is not knit to his service with the heart-strings of love, spun out of a renewed nature, will easily be parted from his service. Such slavish spirits will serve God no longer then they can serve themselves of God. When Iehu's interest & Gods are conjoyned, as in rooting out the idolatry of Baal, how fiery is Iehu? how furiously doth he drive? He slayeth all the false Prophets, he breaketh down the Images of Baal, and the house of Baal, and maketh it a draugh-house, 2 King. 10. 25, 27. But when Gods Interest and Iehus are divided, as in the Calves at Dan and Bethel, there Iehu must be excused, he will uphold them (as some do by that Monster of Toleration) out of State policy, expecting that they should uphold him, 2 King. 10. 27, 28. But what was the reason of this? Surely the want of this divine principle; the fire of Iehu's zeal was (not lighted at the Altar, for then it would have continued burning, but) kitchen fire kindled at a common hearth, and therefore would burn no longer then it had such grols matter as his own credit or profit to feed it▪ when this suel was taken away, his fire went out; look in vers. 31. Iehu walked not in the law of the Lord with all his heart; his heart was not perfect, it was not cast into the fire of the Word, and new-moulded by the Spirit of God. The want of this foundation over-turned all that beautiful building which Iehu had set up.

It is a question in Politicks, Whether a wicked man may be a good Magistrate? It is I suppose possible for a wicked man when he is in authority to do some good; but I conceive he will hardly do the good he ought; or like C…leb, stand for God when the times are against God, when the people talked of stoning p. 260him; but like the King of Navarre, he will launch▪ no further into the Ocean then he can be sure to get back safe. Such a man is like an Horse with a thorn in his foot, which may go fairly on in good wayes, but if he come to hard wayes, he will halt, and discover himself. He that hath not gone through the pangs of the new birth, and heartily taken God in Christ for his All, and thereby secured his eternal estate, will scarce hazard his name or estate, much less his limbs or life for God, as he must do that will be faithful unto the death: For with what heart can he look that danger in the face, which for ought he knoweth may kill both body and soul?

Or if he be very bold and venturous for God, yet being an evil man, he can never do good (by all his activeness as a Ruler) to his own soul. God may give him parts, and gifts, and courage, (as a Noble man giveth dainty fare to his Nurse) not out of love to him, but for his childrens sake. He may like a ship, be instrumental, to land others at some happy Port whereon it never entereth it self; He may be very helpful to others temporal; nay and eternal salvation, and yet miss himself: Iehu by acting for God, got a lease of an earthly Kingdom for three or four lives, but he lost the heavenly one for ever. The most that I know, that a civil yet unsanctified Magistrate gets by his forwardness and heat for God, is only a cooler hell; though your names are divine, yet if ye be not partakers of the divine nature, ye are lost for ever. Now what advantage will it be to you, like Noahs Carpenters, to build an Ark for the saving of others, and to perish your selves!

Believe it Sirs, If ye would have good fruits in your lives, there must be this root of holiness in your hearts; A good man out of the good treasure of his heart bringeth forth good things. What water is in the Well, such will be in the bucket; and what ware p. 261is in the shop, such will be on the stall; therefore when God promiseth that men shall walk in his wayes, and keep his judgements, and do them; he promiseth also to put his Spirit, or a new spirit into them, which should enable them thereunto. Ezek. 11. 19. Ezek 36. 26, 27. The flesh will serve to enable a man to walk after the flesh; but the Spirit of God alone can enable man to walk after the spirit. Natural light is not sufficient to mortifie natural lusts: It may cover for some time, but can never kill sin. Some men may be like the Lyons in Daniels den, chained up, or restrained, and yet have their ravenous dispositions, their old carnal hearts still. Civility though commendable, yet without inward sanctity, is not sufficient to prove one interested in a Saviour, or in a state of salvation. There is as much difference between a Moral man and a real Christian, as between a liveless picture and a living person: A Lion and a Lamb, a Raven and a Dove, darkness and light, death and life do not differ more then a sinner and a Saint, then a man only civilized and a sanctified Christian.

O Sirs,The smoak of a great mans sacrifice smels never the s…e…ter before God, because he is perfumed wit… Musk, or cloathed in Silk. think of it seriously, the terms upon which salvation may be had, are the same to you and the meanest beggar, I…hn 3. 3. If heaven be not in you by the indwelling of Gods Spirit renewing you in the Spirit of your mind, it is impossible that ever you should be in heaven. The tide of your natures, and the wind of your affections must be turned the clean contrary way to what they are by your birth, if ever you …ail to the Haven of Heaven. Labour therefore as for life, for this principle of spiritual life, without which you cannot escape the second death.

Secondly, If ye would walk and work as Gods among men, then your rule must be divine as well as your principle. Every calling hath some rule to go by, in conformity to which, their excellency p. 262consisteth. The Lawyer hath his Littleton and Coke▪ the Physitian hath his Galen and Hippocrates; the Philosopher hath his Aristotle; the Christian hath the Word of God, a sure and a perfect rule to walk by, Gal. 6. 16. And this Word of God is in a special manner commanded and committed to the Magistrate as his Directory, Iosh. 1. 8. This Bo…k of the Law shall not depart out of thy mouth, (saith God to the chief Governour of Israel) but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. And Deut. 17. 18, 19. The King that sitteth upon the Throne, shall write him a copy of the Law: And it shall be with him, and he shall read therein all the dayes of his life, that he may learn to fear the Lord, and to keep all the words of this Law.

It is a Maxim of the Law of England, that the Law it self ought to be the rule by which all Judges must be regulated, all controversies tryed, and all cases decided. It is good to keep close to the laws of men (that are warrantable by Scriture) but it is best to keep close to the Word of God; There are the best precepts for justice, the best patterns of just men; nay, and of the Infinitely righteous God. You have the example of God himself, how just, how holy he is in all his doings, how he walketh, how he worketh. Caesars ambition was to imitate Alexander; Themistocles endeavoured to resemble Miltiades. Do you labour to be like God, to hate sin, to love holiness, to discourage the prophane, to countenance the pious, to be active and zealous both by your patterns and precepts for the glory of God.

In all your difficulties make the Word of God your Counsellor; in all your doubts let Scripture resolve you: You may look too much to the light p. 263within you, which is imperfect and (1 Tit.) defiled (as Q…akers make a Christ of it) but you can never look too much to this light without you, which is perfect and pure, without the least blemish or defect.

The Iews say, that if Printing had been fonnd out in the time of Moses, yet was the King bound to write out two copies of the Law with his own hand; one to keep in the Treasury, and the other to carry about with him as his Vade Mecum. Theodosius the second, wrote the New-Testament out with his own hand.Alphonsus King of Arragon (as some say) read over the Bible fourteen times with Lyra's Notes upon it. And that renowned Maiden Queen Elizabeth, when she passed in triumphal state through the City of London, Speed Chronic,after her Coronation, when the Bible was presented to her at the little Conduit in Cheapside, she received it with both her hands, and kissing it, laid it to her breasts, saying, that it had ever been her cheifest delight, and should be the rule whereby she would frame her Government. This was the delight, the joy, the counsellor of that Magistrate that was after Gods own heart, Psal. 119. 70. 111, 24. And this made him wiser then his Teachers, then his Elders, Psal. 119. 97. to 100. And indeed this Book of Books only can make a wise and good Christian, Captain, Counsellor, and Ruler. Let therefore the ballance of the Sanctuary weigh all, the Oracles of God decide all, the rule of the Word square all, and then nothing will be amiss. Let the Bible be to you as the pillar of fire by night, and the cloud by day to the Israelites, directing you through the Wilderness of this world, till ye come to the true Canaan.

It was a memorable saying of King Edward the fixth,Baldae. de Script. Brit… cen…. 2. when he was crowned, and had three Swords put into his hands, (signifying his power over three Nations, England, France, and Ireland) Deest adhuc unus gladius, viz. Sacrorum Bibliorum volumen; p. 264Ille liber gladius spiritus est, & gladi is his omnibus longe anteferendus; There is one Sword wanting, namely the Sword of the Spirit, the Word of God, which excelleth them all.

Thirdly, let your end be divine as well as your rule, if ye would walk and work as Gods among men.Actiones sp…cificant…r … ab objec…o, fin…, & circumsta… …is. Eustath. The Moralists tell us that actions are much specified from their ends. If your actions are materially good, yet if finally evil, they are denominated wicked. If they are according to Gods Word for the matter, yet if ye make not Gods glory your end, they are evil. Therefore if ye would have the arrows of your actions to fl…e right, let your eyes take right aim at this mark. Do all for God.Om…ibus op…rationibus nostris, c…lestis inten…io adjungi debet. Quicquid agas, p…opter Deum agas, saith Luther. As ye are men, ye were created to serve him; as Magistrates, doubly bound to honour your great Master. Gods free grace is the fountain of your power, and therefore Gods glory must be the end. It is reported of Tamerlane, that warlike S…ythian, that having overcome Bajazet the great Turk, he asked him, Whether he had ever given God thanks for making him so great an Emperour? The great Turk confessed ingenuously that he never thought of it; to whom Tamerlane replyed, That it was no wonder so ungrateful a wretch was made a spectacle of misery; For you saith he, being b…ind of one eye, and I …ame of one leg, was there any worth in us, why God should set us over two great Empires of Turks and Tartars? So truly may you think, It was meer mercy which advanced you more then others, and therefore it is your duty to advance God more then others. If ye love your souls, take heed of self. O how many millions by seeking themselves have lost themselves! by seeking their own glory, pleasure, and profit for a time, have brought themselves to shame, pain, and loss to all eternity! O Beware p. 265of this root of bitterness, Self. Do not like Demetrius, pretend to be zealous for the Goddess, when in truth it was for his gain. Or like watermen, row one way towards God and Christ, and Heaven, and look another way, towards the world, and the flesh; but give up thy self wholly to him; Lay out thy talents altogether for him; esteem it thy felicity and priviledge that thou hast more advantages then others, whereby thou mayst exceed others in serviceableness to thy Maker, Preserver, and Redeemer.

Let that Peerless Prince be thy pattern, even the Lord Jesus Christ; I seek not my own glory, Iohn 8. 50. And when he came to die; Father, saith he, I have glorified thee on earth. I have finished the work which thou gavest me to do, Iohn 17.

This was the Fathers end in your creation, Prov. 16. 4. Revel. 4. ult. The Sons end in your Redemption, Luke 1. 71. 1 Cor. 6. 20. The Spirits end in your Sanctification, Ephes. 2. 10. Iohn 17. 10. Therefore let this be your end; Pray, and read, and hear, and watch over your own souls; walk inoffensively before God; work industriously for God, and do all that God may be glorified, 1. Cor. 10. 31.

We call not those Kings happy,A…g. de …vit. De… …. 3. cap. 24. saith Austin, who raigned long, but those who have raigned most for God; Qui potestatem suam divinae Majestati famulam faciunt; That have made their authority serviceable to the divine Majesty. God can easily throw those Crowns from mens heads, which are not laid at his feet. And he will assuredly lay them low that do not set him high; for those that honour him, he will honour; but those that despise him, shall be lightly esteemed.

I come now to the Motives, to stir you up both to walk and work as Gods among men.

1. Consider, God beholdeth you this day; He taketh notice, and observeth how ye walk, and p. 266how ye work. All the wayes of man (Prov. 5. 21.) are before the Lord, and he pondereth all his paths. Be your works what they will be, God seeth them, and he weigheth them in the balance of the Sanctuary, and that beam will discover it, if they be never so little too light.

He beholdeth not only your practices, but your principles; he knoweth what is the wind which causeth the Mill to go; he knoweth by what rule, and for what end, and from what principle ye act; all things are, foreign, naked and open in the eyes of him with whom we have to do, Heb. 4. 13. The words are very Emphatical, and signifie thus much, That as the Lineaments and outside of the Body is very visible when it is naked and uncloathed; and as the bowels and inside are discovered when the body is dissected and anatomized; So are both your outwards and inwards, your actions and affections manifest, naked and open to God.

Nay, he beholdeth what ye do in the dark; you may work so cunningly as to hide your designs and works from men, but not from God; there is no darkness, nor shadow of death where the workers of iniquity can hide themselves, Iob 34. 22. This Sun knoweth no night, no darkness; where ever he is (and he is infinite and omnipresent) it is light, and day; therefore the eyes of Christ, Rev. 1. 14. are said to be as a flame of fire, implying his omniscience, and that he is able to disperse all darkness. For Philosophy and experience teach us, that those Creatures which have fiery eyes can see in the dark; and the reason is clear, because they do not see as we do (Recipendo species ab objecto, sed extra-mittendo species) by receiving species from the Object, but by sending out species or rays, which do both inlighten the medium, the ayr, and apprehend the Object. Thus Christ seeth in the dark ye see: yea the darkness hideth not from him, but the night shineth as p. 267the day; to him the darkness and the light are both alike, Psal. 139. 12.

Ponder then this omnipresence and omniscience of God, and walk before him, and be upright, Gen. 17. 1. The Moralist would have his Scholars to live always as in the eye of Cato: O do you live ever as in the eye of God. Beware what thou dost; for God seeth thee: God standeth in the Congregation, he judgeth among the Gods, Psal. 82. 1. He judgeth among you, he is present with you; not always in regard of approbation; for your deeds may be evil; but always in regard of observation.

This was Iehosaphats Argument to incite his Iudges to care and caution, 2 Chron. 19. 6, 7. Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in t…e Iudgement. He is with you in the judgement; With you to commend and praise you if ye do well; to condemn and punish you if you do ill; to observe and take notice whether ye do well or ill. As if Iehosaphat had said, I cannot ride circuit with you, nor be present with you in all your Councils, but the Lord a greater then I, can and doth; he is with you in the Judgement: Wherefore now let the fear of the Lord be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of Gifts, ver. 7.

When the Ethiopian Judges were set in their seats of Judicature,Quintus Pius in 2 Chro. 19.2 Chr 19 certain empty Chairs were placed about them (some say twelve) into which they imagined the holy Angels came. And this they hoped would work in their Magistrates circumspection and fear of doing any thing unworthy the Angels eyeobservation: I must tell you a greater then Angels is here, even the God of Angels; therefore be wary and watchfull, take heed what ye do.

Among the Egyptians it is reported,Diodor. Sicul. lib. 1. When their Rulers were set, they caused the Image of a Divine p. 268Numen to be hung about his neck who sat next to the Judges. The Deity is ever near you, with you, among you: Let the consideration thereof quicken you to zeal and faithfulness in all your transactions.

This made David, the King of Israel, so upright and holy in his Conversation: I have kept thy prec…pts; for all my wayes are before thee, Psal. 119. 68. Observe his holy carriage, I have kept thy precepts; and its heavenly cause, for all my ways are before thee; or as in another place, I have set the Lord always before me, Psal. 16. 8. As if he had spoken, I have not done what seemed good in my own eyes, I have not walked according to my own will, but my race hath been according to the Rule which thou hast prescribed me: I have kept thy precepts; for I considered thou wast an ear-witness to my words; therefore I did set a watch before my lips, that I might not offend with my tongue: that thou wast an eye-witness to my works; therefore I endeavoured that my feet might not decline thy paths: That thou wast an heart-witness to my thoughts; therefore … durst not …et vain thoughts lodge within me; I have kept thy precepts, for all my ways are before, &c.

Surely, If Alexanders empty Chair, which his Captains when they met in Council, sate before them, did cause them to be kept in such good order: what behaviour should the presence of God cause among the Gods!

The Jews covered Christs face, and then they bussetted him: Men hide God from their e…es, and think to hide themselves from Gods eyes, and then make bold to provoke him.

Believe it Reader, God seeth thee what ever thou dost; he is present with thee wherever thou art; when thou art in thy Closet, in thy Family, among thy Neighbours, when thou art punishing Drunkards, or Swearers in the Parish where thou livest; when p. 269thou art sitting on the bench at the Sessions or Ass…ze, he observeth in what manner thou actest, whether coldly and carelesly, as one indifferent about the discouraging of sin, though sin deal not so mildly with men when it turneth them into intolerable and eternal flames; or whether diligently and fervently as one fired with love to his Majesty, and zeal for his glory, and hatred of iniquity. He observeth from what principle thou actest, whether from nature or grace; and for what end thou actest, whether thy own or his glory; whether it be to please such a man, or the blessed God; whether to get thy self a name, or to make his name great.

Iob hath a notable expression, I wish it were written on every Magistrates heart; He withdraweth not his eyes from the righteous, 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 hóuse 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 wa…king, 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; Fo… the Lord thy God walketh in the midst of thy Camp; p. 270therefore 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 priviledged from the Arrest of this surly Sergeant.

p. 271Ye 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, Iosh. 25. 14. The great Road in which all Travell, and the end of all the living, Iob 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, Quint. C…rt.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 Hu…ility which he did not take: but faith 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 p. 272sand. 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!

Tis observed among the Papists, that the Cardinals, who think their Cowle and other Rel…gious 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 Athe…s…ical 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 …ou 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 thoughts of sin and holiness, then now ye p. 273have; 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,As birds build in steeples, and are never troubled at the noise of Bells, being used to it; nor ye at the sight of graves or coffins. 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**That King of terrors and terror of Kings. climbs up to your own windows, and entereth into your Chamber and comely with its pale face 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 stourest 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 p. 274have 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 straigh…) At oportuit si… 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, Iohn 9. 4. Is it not sad, that our common observation should be 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 …lothful creature. The Spirit of God (which is in all that are sanctified) is compared to fire, Acts 2. therefore they that would not grieve p. 275it, must not be …lothful 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 Iehu-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 Ierom, hear the sound of the last trump always in your ears, Arise ye dead; and come to judgement, surely ye would be holy Judges and Justices indeed. Peter maketh this argument a strong enforcement to holiness, 2 Pet. 3. 10, 11. p. 274The 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…p; seeing then that all these things shall be dissolved, what manner of p…rsons 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, th…y 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 p. 277noise, and the Elements shall melt With fervent heat, 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!Qu…ti…s di…n ill…m considero, …oto corpore contremisco H…erom. 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, p. 278yet 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, Iohn 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 thi…k, 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 see-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 p. 279upon; 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 …it 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.Hoc inculcatum sit esse Deos, & venturum esse summum & fatalem illum diem. 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 e…il, Eccles. 12. 13, 14.

FINIS.