Men are Gods, Sermon

Men are Gods · Sermon

p. 189THE Dignity of MAGISTRACY, AND THE Duty of the MAGISTRATE.

PSALM. 82.6, 7.

I have ſaid ye are Gods, and all of you are Children of the Moſt High.

But ye ſhall die like men, and fall like one of the Princes.

THE Book of Pſalms may not unfitly be called The Analogy of Faith, the Directory for Practice, the Epitome of Scripture, the Plat-form for Prayer: It is abbreviated in two words, **Hoſanna ſignifieth Save I pray thee, or preſerve I beſeech thee.Hoſanna, ††Allelujah, Praiſe ye the Lord.Allelujah. Prayer and Praiſe being the ſum and Subſtance of the whole Book.

It is a throng of holy affections (ſaith one) each paſſion acting a part, wound up to the higheſt ſtrain by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet.

This 82. Pſalm containeth a reprehenſion of Princes, for their oppreſſion of the people, and it is p. 190propounded partly by way of Objurgation, partly by way of Affirmation.

The Text preſenteth us with a Conceſſion of the Magiſtrates Allegation for their illegal proceedings. They argued that becauſe they were Gods, they might tyrannize over men; That the ſtamp of a Deity on them would make them currant coin, though they were never ſo light. The Holy Ghoſt granteth them to be Gods, but denyeth the conſequence, that therefore they may live as they liſt, and rule according to their luſts, or do the work of the Divel: For though they are Gods in reſpect of their Places, and Power, yet they are Men in reſpect of their frailty, and nature. They muſt die like men, and fall like one of the Princes.

The 6. verſe cloatheth men with Majeſty; I have ſaid ye are Gods, &c.

The 7. verſe cloatheth Gods with Mortality: But ye ſhall die like men; They are Gods, foreign, that is, in their Politick capacity in regard of their power and rule; but they are not ſo foreign, in their Phyſical capacity, and in regard of their nature and eſſence.

Ego Dixi Conceſſio eſt, qua tamen oftendit Propheta, nihil perverſis Judicibus praeſidii fore in facta perſona quam illis Deus impoſuit. Calv. in loc.Though ye are now above others, yet ſhortly ye ſhall be laid as low as others; and then ye ſhall both anſwer, and ſuffer for wronging of others: The height of your places will not excuſe the wickedneſs of your practices: for though ye are high, yet there is one higher then the higheſt of you, to whom you muſt give an account of all your injuſtice and oppreſſion.

We ſee then that the ſixth verſe containeth a Conceſſion of the Magiſtrates power, how it is by divine appointment and inſtitution.

In it we may take notice; Firſt, of the Magiſtrates Honour; Ye are Gods, and children of the moſt High.

Secondly, The Author of it. I have ſaid it.

Or the Text preſenteth us, 1▪ With the Magiſtrates p. 191Commiſſion; Ye are Gods, and children of the moſt High. 2. Its Seal or Confirmation; I have ſaid. The Commiſſion for Magiſtracy is here confirmed under the broad Seal of Heaven.

I, i. e. I that am the Lord of Lords,The Meaning of the words. and King of Kings, the mighty poſſeſſor of Heaven and Earth; I that am Commander in Cheif of the whole world, and have power to appoint whom I pleaſe to be my Vicegerents, do call and conſtitute you to be my Deputy-Lieutenants on earth. I whoſe word is ſufficient warrant for any Office, or Ordinance; I have ſaid ye are Gods.

Have ſaid. How God ſpeaketh, is a point almoſt unſpeakable. God ſpeaketh or ſaith as well as man, but not after the ſame manner; he doth not form a voyce by ſuch organs or inſtruments of ſpeech. But when God ſpeaketh, He doth either create a voyce in the air, as Matth. 3.17. or declare and make known his mind, ſometimes ſecretly and immediately to the ſpirits of the Prophets; ſo that phraſe The word of the Lord came unto me, ſo frequently uſed in Scripture, is to be underſtood; ſometimes publickly and mediately by the Prophets to the people.

So then, I have ſaid, that is, I have in my Word manifeſted this to be my will; That ye ſhould be Gods amongſt men, Exod. 21.28. I that ſpeak, and none may (or who dareth) diſannul it: I who ſaid Let there be light, and there was light; I who appointed the Sun to rule the day, the Moon and the Stars to rule the night; I have ſaid, Be ye Gods, and ye ſhall be Gods. I have appointed you in power and dignity to excel others, and to rule over them on earth, as the greater Luminaries do the leſſer in the Heavens.

Ye are Gods. That is, in my place and ſtead amongſt men. To receive honour from them both of reverence and obedience; To diſtribute juſtice p. 192amongſt them both zealouſly and impartially. To be terrours to evil doers, and encouragements to them that do well; To govern from love to my Name, according to the rule of my Law, for my honour and praiſe, as likewiſe the good and profit of the people.

The word God is taken diverſly in Scripture,

1. Properly, and ſo it is given only to him who is Eſſentially and by Nature God. Who is an Infinite being of himſelf, and from whom all others have their being. And in this ſenſe it is mentioned ſometimes Generally without any Limitation, to a certain perſon, as Heb. 12. ult. John 4.24. ſometimes Singularly with a Determination to one perſon, as to the Father, John 3.16 to the Son, Rom. 9.5. 1 Tim. 3.16. to the Holy Ghoſt, 1 Cor. 3.16, 17.

2. Improperly, and ſo it is given to them, who by nature are not Gods. As,

1. To the Devil in regard of his unjuſt uſurpation, and wicked mens corruption, 2 Cor. 4.4. He is called, The God of this world: He uſurpeth the honour and Soveraignty of God, Matth. 4.9. and the wicked world obeyeth him, as if he were a God, John 8.44. The God he is, not of the world ſimply, but of this world, of this ſinful world that lyeth in wickedneſs, 1 John 5.19.

2. To Idols in regard of the falſe perſwaſion of degenerate man,Caeleſtes, Aerii, Terreſtres, Marini dii. As many Gods as creatures almoſt amongſt the Heathen. 1 Cor. 8.4, 5. There are Gods many, and Lords many; that is, in their conceits, who were Heathen (They worſhipped ſtocks and ſtones, any thing, yea almoſt all things) though an Idol be nothing in the judgement of a Chriſtian; It is nothing ſaith the Apoſtle, i. e. formally, the thing ſignified is nothing, yet materially it is ſomething, as made of wood, or braſs, or the like.

3. To Magiſtrates, Exod. 4.16. who have their Commiſſion from God, Rom. 13. who do the work of God, 2 Cor. 13. Rom. 3.4. who ought to do all for God, 2 Chron. 19.6.

p. 193And all of you are children of the moſt High. It was no wonder that they were called Gods: for here they are the children of the moſt High: Now children are called after their Fathers Name.

This term Son of God, And ye all ſons of the moſt High Ain w. leg.or child of the moſt High is attributed

1. To Chriſt, becauſe of his Eternal Generation, Pſal. 2.7. He is the only begotten of the Father, John 3.16.

2. To Angels, both Becauſe of their practice; they ſerve God, not as ſlaves a Maſter; but as children a Father, chearfully, heartily, with filial alacrity and delight. And becauſe of their priviledge; God uſeth them not as ſlaves, but ſons. They are near him alwayes, beholding the face of their Father, Matth. 18.10.

3. To men, and that in regard of the purity and holineſs in them, they reſemble God as a child his Father; or in regard of the grace and favour God beſtoweth on them; in theſe reſpects all believers are the children of God: Or in regard of their power and greatneſs, they are priviledged to be higher then others in place, as ſons are before and above ſervants. And they are like him in their Dignity and Authority; ſo Magiſtrates. The Chaldee paraphraſeth,Ainſw. in loc. As the Angels of the high God; becauſe Magiſtrates ſhould be like Angels for wiſdom, 2 Sam. 14.24.

The words being thus opened, will yeeld us this Doctrine.

Doctrine.

That the God of Heaven hath appointed Magiſtrates to be Gods on earth.

He is God by Nature, and he hath given them to be Gods by Name. The Deity was by Incarnation cloathed with the Humane Nature; and Humanity is here by Gods deſignation cloathed with the divine name, I will praiſe thee before the Gods, ſaith p. 194David; Pſal. 83.1. that is, The tune of my heart ſhall be high in ſinging thy praiſe, even before them that are by thy command higheſt in place.

The Sun in the higher world ſhineth moſt gloriouſly, yet he communicateth ſome of his light to the Moon, whereby ſhe ſurpaſſeth (and is as Queen among) the glittering Stars: So God the true Sun is infinitely above all; he ſhineth eminently with his own native light and luſtre; yet he beſtoweth of his beauty and brightneſs on ſome men, whereby they excel and are above others in this lower world.

For the Explication of this truth, I ſhall only ſhew in what reſpects Magiſtrates are called Gods, and then proceed to Application.

Magiſtrates are in a two-fold reſpect called Gods.

1. In reſpect of their honourable dignity.

2. In reſpect of their anſwerable Duty.

It ſpeaketh that their priviledge is high, and that their practices ſhould be holy.

Ceterum hic nomen ſicuti paulo poſt, & aliis locis pro judicibus ſumitur, quibus ſpecialem gloriae notam inſculpſit Deus, Calv. in Pſal. 82.1.Ps 82:11. In reſpect of their Dignity, God ſpeaketh the nature of Magiſtracy to be honourable by the names which he giveth to the Magiſtrate. Government is not a mean employment, but a great preferment. Magiſtracy is here by God himſelf inveſted with Majeſty.

It is obſervable that God aſcribeth to Magiſtrates the moſt honourable names among men. Great men, 2 Sam. 3.38. Nobles, 2 Chron. 23. & 30. Princes, Pſal. 83.11. Kings, his Kings, Pſal. 18. ult. Fathers,Magnifica exiſtimatio, Honor, Gloria. Eraſ. 1 Sam. 29.11. Chief of the people, Judg. 20.2, Heads over the people, Exod. 18.25. Dignities, Glories, Jude v. 8. The Ancients of the people, Iſai. 3.12. not only becauſe aged perſons were ordinarily elected; for with the ancient is wiſdom, and in length of dayes underſtanding, Maxima debetur capiti, &c.Job 12.12. but alſo becauſe aged perſons are honourable p. 195perſons. Men are commanded to bow down before the hoary head, and reverence the Ancient, Levit. 19.32.

Nay, God giveth Magiſtrates not only thoſe names which are in moſt eſteem amongſt men; but the names of Angels.

Angels are the perfection, as it were, of the Creation, the top-ſtone of this glorious building. When the Spirit of God would ſpeak a thing, or perſon to be excellent, it doth reſemble them to Angels. My Lord is wiſe as an Angel of God, 2 Sam. 14.20. And Acts 6.15. They beheld his face as if it had been the face of an Angel. Farther the great happineſs of holy ones in heaven is ſet forth by their likeneſs to Angels; They ſhall be as Angels, Matth. 22. & 30. Now what glorious perſons then are Magiſtrates, that have the names of Angels given them; Angels are called Dominions, Principalities, Powers, Col. 1.16. Epheſ. 1.21. So are Magiſtrates, Jude v. 8. Titus 3.1. Be ſubject to Principalities and Powers; But the Text ſpeaketh more of their dignity. Magiſtrates have not only the higheſt names of the moſt honourable viſible creatures, Men; and of the moſt honourable inviſible creatures, Angels; but of the Creatour, of God himſelf, the Fountain and Standard of all Dignity and Honour; I have ſaid ye are Gods. When Jacob would manifeſt to Joſephs children the extraordinary reſpect he had for their father, he doth it thus; My Name be named on them, and the Names of my Father Abraham and Iſaac, Gen. 48.16. It is a great honour to be called the ſervant of God. Paul gloried in this, Titus 1.1. So did David, more in being a ſubject to God, then a King over men, Pſal. 36. Title. It is a greater honour and favour to be called Gods ſon, Joh. 1.12. 1 Joh. 3.1. Is it a mean thing, ſaith David, to be the Kings Son in law? 1 Sam. 18.23. Magiſtrates are children of the moſt High, they are p. 196ſons to the King of Kings. But the greateſt honour of all is to be called Gods; for God to ſay My name be named on them, This is the higheſt name that can be given; Here is a ne plus ultra. This is the higheſt Name which is above all names, and as the Diamond to the Ring, addeth both vertue and value to whatſoever it is affixed.

As becauſe Gold is the moſt precious excellent metal, therefore we lay gold over other things; we guild peuter braſs, yea ſilver it ſelf. So becauſe God is the moſt excellent name, it is laid to other things, that thereby their worth may be ſet forth: As the Sons of God, Job 1.6. The City of God, Pſal. 46.4. The River of God, Pſal. 65.9. The Kingdom of God **It is ordinary in the Hebrew to adde the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordinary man, an excellent man. It is ſaid of the Church compared to a Vine, She ſent forth her branches as goodly Cedars, Pſal. 80.10. ſo we read it; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars; and ſo in many other places, becauſe all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majeſty which is in him.Ps 80:10.

Dii per analogiam tanquam Deum imitantes. Theodor.Now in their dignity Magiſtrates reſemble God in theſe two or three particulars, and therefore are fitly called Gods.

This is a godlike prerogative. God is cloathed with Majeſty and honour, Pſal. 104.1. The bleſſed and only Potentate, to whom all people muſt pay this tribute. In this the Gods on earth reſemble him.Ps 104:1Firſt in receiving honour from others. Honour accompanyeth power as the ſhadow the body. There is naturally in man an aw and reſpect towards thoſe that are Magiſtrates: They are the Fathers of their Countrey, and their ſubjects like children owe them both obedience and reverence. Divine worſhip is to be given only to God in heaven, but civil worſhip may be given to Gods on earth. David ſpeaketh of himſelf being a King, His glory is great in thy ſalvation, Honour, and Majeſty haſt thou put upon him, Pſal. 21.5.

Joſeph when advanced to be a Ruler in Egypt, rideth in the ſecond Chariot, and hath one crying befor him,Gen 41.42, 43.Gen 41:42Gen 41:43 Bow the knee. The moſt high God that giveth them Kingdoms, doth alſo give them Glory p. 197and Majeſty, and honour, Dan. 5.28, 29. God indeed hath the greateſt honour as the Supreme Governour and Law-giver, but Magiſtrates receive it upon his account, as they are his Repreſentatives and Vicegerents. When I went out to the gate, Job 29.7, 8. Job fuit Rex.Job 29:7Job 29:8ſaith Job, (that is, to the place of adminiſtring juſtice, for that work was done in the gates, as Ruth 4.1. Job 5.4. Pſal. 127.5.) the young men ſaw me, and hid themſelves, and the aged aroſe and ſtood up, the Princes refrained talking, and they laid their hands on their mouths, Job 29.8, 9.

My ſon, ſaith Solomon, fear thou the Lord and the King, Prov. 24.21. God is the proper object of fear; hence the Greeks call him fear; foreign.but the Gods becauſe inveſted with his authority, and intruſted with the adminiſtration of his Kingdom upon earth, are alſo to be feared as Superiour to us, though inferiour to God.

Secondly, their dignity appeareth (and in this they reſemble God alſo) in giving Laws to others. Magiſtrates have power to enact laws for the encouraging of vertue, and diſcouraging of vice,This is a Godlike priviledge, Iſa 33.21. to make laws for men, to preſcribe what creatures ſhall do; and what they ſhall forbear. Zanch. de Magiſtrat.Isa 33:21 for the preſervation of peace among their people. Zanchy ſaith There are three offices of the Magiſtrate, whereof one is to ordain laws for the worſhip of God, and the welfare of men.

There is indeed one Supreme and abſolute Lawgiver, James 4.12. whoſe will and word muſt be the rule of others laws. Beſides in ſpirituals, none can give laws to bind the conſcience but God, Iſa. 33.21. In that ſenſe, The Lord is our Judge, the Lord is our Law-giver; but in external policy the Laws of men are to be obſerved. And they have power to make ſuch laws as are ſutable unto, and convenient for the wealth and ſafety of their Dominions.

The end of Magiſtracy ſheweth their legiſlative authority; for neither will piety be promoted, p. 198nor the publike good procured, or peace preſerved without it. And queſtionleſs God would never have injoyned Subjects to obey, if Magiſtrates had not power to command.

That Commonwealth only can be ſafe where the people obey the Magiſtrate, and the Magiſtrate the Law. Solon.Laws are the walls and Bulwarks of a Nation, which in a great part may ſecure it againſt invaſions from abroad, and inſurrections at home. The ſtanding Militia which protecteth the lives of the people. The hedge which keeps men in from oppreſſing their neighbours. The deeds and evidences which give us a right and title to our eſtates. They are the nerves and ſinews of the Body Politick, or as Phyſick to the natural body, to prevent diſeaſes and purge out ill humours.

Man is by nature an untamed Heifer, loathing the yoke of ſubjection, prone to rage and rebel; ſo that he needeth all means imaginable to rule and reſtrain him. The wiſe Governour of all things hath therefore thought fit not only to give Chriſtians a natural law and moral law from himſelf, but alſo poſitive laws from men, that this threefold cord which is not eaſily broken may bind him faſt. And this ſurely ſpeaketh Magiſtrates to be like God; for even the Heathen themſelves would aſcribe their laws to ſome one of their Gods. Zoroaſtres who gave laws to the Perſians, aſcribed them to Oromazen. Triſmegiſtus among the Aegyptians aſcribed his Laws to Mercurius; Lycurgus, who gave laws to the Lacedemonians, would make Apollo the Author of them. Solon and Draco among the Aehenians, ſaid that Minerva was their Law-giver. So almoſt in every Nation they who had the Legiſlative Power, aſcribed the invention of their laws to their falſe gods. But the Word of God which is a perfect rule for all men, doth impower Magiſtrates to make laws (not according to their luſts, but) agreeable to his revealed will.

p. 199Thirdly,Three uſes of the civil ſword. 1. Ad vindictam. 2. Ad protectionem b…ner…m. 3. Ad executionem juſtitiae. Willet. in Rom. 13.Rom 13 The dignity of Magiſtracy (wherein they likewiſe are like to God) conſiſteth in their executing the Law. In puniſhing the nocent and acquitting the innocent. Execution is the life of the Law; the luſtre and glory of the Prince, the ſecurity of the good people. A Law unexecuted is like a ſword without an edge for no uſe or ſervice. And a Magiſtrate that neglecteth his duty herein, is like a Winters Sun, glorious for Majeſty, but yielding no warming or refreſhing influences to them that are under him; or like the Kings head on a ſignpoſt only for ſhew.

The God of heaven doth not caſt away the perfect man, nor help the evil doer, Job 8.20. He beholdeth the righteous with favour, he woundeth the heads of ſinners, Pſal. 68.21. He cutteth off the workers of iniquity: He killeth and maketh alive, with him is the fountain of life, Pſal. 39.9. as waters flow from Fountain, ſo doth life from God. And he can eaſily ſlay men, Job 4.9. By the blaſt of God they periſh. To ſave and kill is a God-like priviledge: The power of life and death is in the hands of theſe earthly Gods: they enliven with their ſmiles; their favour or the light of a Kings countenance is life; they kill with their frowns; The wrath of a King is the meſſenger of death, Prov. 16.14, 15. Herein their dignity and civil God-ſhip appeareth that they can give (by reprieve or pardon) or take away a life which is forfeited to the Law.Plut. in vit. Caeſ. Caeſars ſpeech was high (when he was oppoſed by Metellus in his takeing away the mony out of the Romane Treaſury) Let me alone, or I will kill thee preſently; and then to qualifie his threat, and magnifie his ſtrength, he told him, Young man, thou knoweſt it is harder for me to ſpeak it, then to do it. But this is certain, Rulers are not for nothing called Powers, Tit. 3.1. It is in their power (though not to Tyrannize at their pleaſure, yet) to execute the Laws even to the death of the offendor.

p. 200…giſtratus dii vocantur quia ſunt vicarii dei in adminiſtrando jure, exequenda juſtitia, tuendo benos, puniendo malos, Pelan. Syntag lib. 7. cap. 192. Magiſtrates are called Gods not only in regard of ther dignity, but alſo in regard of their duty. They ought to reſemble God in their execution of Juſtice amongſt men: God adminiſtreth Juſtice impartially, and ſo ſhould the Gods.

The Judge of all the earth doth right, and the Judges that are on the earth ſhould do right. God doth judge the world in righteouſneſs, and miniſtreth judgement to the poor in uprightneſs, Pſal. 9.8. And they who rule over men, muſt be juſt, ruling in the fear of God, 2 Sam. 23.3.

Propheta ad regum inſignia vel pompas alludeas, dicit judicium & juſtitiam eſſe ſulturam ſolii ejus, acſi diceret loco ſceptri, vel purpurae vel diadematis, his inſignibus ernari deum quò juſtus, & aequus mundi judex.Juſtice and Judgement are the habitation of Gods Throne, Pſal. 89.14. The holy Ghoſt alludeth to the Thrones of earthly Princes, which were under-propped with Pillars (as Solomons Throne with Lions, 1 Kings 19, 20.) that were both a ſupport and an ornament to it. Now ſaith the Pſalmiſt, Juſtice and Judgement are the Pillars upon which Gods Throne ſtandeth, or (as Calvin expoundeth it) the Robe and Diadem, the Purple and Scepter, the Regalia with which Gods Throne is adorned. Thus Magiſtrates ought to make good their pattern, and to take heed what they do, becauſe they judge not for man, but for the Lord who is with them in the Judgement, Calvin in loc.2 Chron. 19.6. Magiſtrates are therefore called Gods, becauſe they ſhould (as God doth) do impartial juſtice without reſpect of perſons,Large Annot. in Exod. 22.28.Exod 22:28 protecting the godly, as being the Miniſters of God for their good, Rom. 13.4. and puniſhing the wicked which are malignant enemies to God and them.

Now the impartiality of the Gods (as of God) in executing juſtice appeareth in theſe three particulars.

Firſt in not favouring any for their neerneſs: Magiſtrates muſt imitate God in this, who is no reſpecter of perſons, but judgeth every man according to his works, 1 Pet. 1.17. Though Coniah be to me, ſaith p. 201God as the Signet on my right hand, yet I will pluck him thence, Jer. 22.24. That is,Etiamſi fuiſſet Jeconiah mihi chariſſimus, quem ſemper in oculis ferrem, Jun. in loc. though he were as near and dear to me as a Kings ſealing-ring which is moſt carefully kept and tenderly preſerved, worn commonly, yea continually on ſome finger, yet I would do juſtice in plucking him off and caſting him from me. Nay when Gods own Son (who was the Son of his infinite love and choiceſt delight) became liable to the laſh of the Law, as being a ſinner by imputation, God would not ſpare him in the leaſt, but made him bear the curſe of the Law, Rom. 8.32. Zaleucus the Law-giver having enacted that every perſon guilty of adultery ſhould loſe both his eyes, did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons. But the great God was more juſt when his Son was a Surety for ſinners; he cauſed him to pay the utmoſt farthing, he ſuffered the law to have its full ſtroak at him. O how juſt was God that rather then violate the leaſt Tittle of his Law, would ſign a warrant with his own hand and confirm the Commiſſion with his own Seal for his deareſt Sons execution!

Thus ſhould Magiſtrates hear and determine without any reſpect to friends or relations,Proſopolepſis dicitur, ſi quis paribus imparia, vel imparibus paria tribuat. Coc. Prov. 24.23. To have reſpect of perſons is not good, yea it is very evil. Magiſtrates muſt hear the cauſe, not the perſon; and mind, not the man, but the matter which is brought before them.

David was faulty (and he ſmarted ſharply for it) in ſparing Amnon guilty of Inceſt, and Abſolom guilty of Murder, becauſe they were his Sons. But Levi did nobly who ſaid to his Father and to his Mother, I have not ſeen him, neither did he acknowledge his brethren, nor knew his own children, Deut. 33.9.

Pompey aſpiring to the Roman Empire,Plutarch. in Vit. Cat. U…ic. and perceiving that Cato was againſt him, ſent his friend p. 202Minucius to Cato to demand his two Nieces; One for himſelf, the other for his Son. But when the Meſſenger had delivered his errand, Cato gave him this Anſwer; Go tell Pompey, Cato is not to be won by women; as long as Pompey ſhall deal uprightly, I ſhall be his friend, and in a greater degree then any marriage can ever make me. Surely this Moraliſt will condemn many Chriſtian Rulers, of whom it is ſaid, that the Sun might aſſoon be hindred from running his race as he from doing what was juſt and upright.

God will not upon any pretence whatſoever have his own perſon accepted, Job 13.8. much leſs the perſons of men.

Secondly, In not ſparing or fearing any for their greatneſs. Rulers ought to be men of courage, Exod 18.21. The fear of man bringeth a ſnare, Prov. 29.25. and is often the cauſe why juſtice is perverted: Pilate feared Caeſar, John 19.12, 13. and therefore againſt his conſcience condemned Chriſt. The great God of heaven feareth none, ſpareth none for their glory or greatneſs. He putteth the mighty out of their Seats, Luke 1.52. He bindeth Kings in chains, and Princes in Fetters of Iron, Pſal. 149.8. The day of the Lord ſhall be upon all the Cedars of Lebanon that are high and lifted up, and upon all the Oaks of Baſhan, and upon all the high Mountains, and upon every high Tower, and upon every fenced Wall, Iſa. 2.12, 13, 14. He is the Almighty, Al-powerfull God, and therefore cares not for any might or power of man.

Thus the Gods on earth ſhould do juſtice on all, great as well as ſmall, fearing none but the God of heaven, Deut. 1.17. you ſhall not be afraid of, the face of man, for the judgement is Gods. Papiniaenus is worthy of eternal memory, who choſe rather to die then to juſtifie or excuſe the fratricide of B…ſſianus the Emperour. Holy Job as he was eminent p. 203for fearing God, ſo likewiſe for not fearing men, Job 29.17. I brake the jaw of the wicked and pulled the ſpoil out of his teeth. Great men oftentimes are like Lions, or ravenous Beaſts, that prey on others without fear or pitty. Now the care of this pious Magiſtrate was to ſecure his people againſt ſuch oppreſſors.

When David kept his Fathers ſheep, and there came a Lion and a Bear, and took a Lamb out of the flock, David roſe after the Lion and ſmote him, and took the Lamb out of his mouth, 1 Sam. 17.34. Every Magiſtrate is or ſhould be a Shepherd. God ſaith of Cyrus, He is my Shepherd, Iſa. 44. ult. The man after Gods own heart was called to feed his people Iſrael, Pſal. 78.70, 71. Homer calleth Agamemnon foreign, the ſhepherd or the feeder of the people. And when Lions or Bears (men that are great and ſtrong) come to devour their flock, they ought to protect or defend them. He is a baſe hireling that hides his head when the Wolf cometh in the night, though he endeavour to preſerve his ſheep from injury by the flies in the day. For one Wolf will do more miſchief in a night then a thouſand flies in a year. As the day of judgement will make no difference between great and ſmall, rich and poor, noble and ignoble; for then the Kings of the earth, and the great men, and the rich men, and the chief Captains and the mighty men will hide themſelves in the dens, and in the rocks of the Mountains, and will ſay to the Mountains and rocks, Fall on us and hide us from the wrath of the Lamb Rev. 6.15, 16. ſo ſhould not the day of executing juſtice in this world**Of Trajan the Emperour it is ſaid that he neither feared nor hated any man, but that he heard the cauſes of his ſubjects without prejudicare impiety, examined them without ſiniſter obliquity, and judged them without unjuſt partiality..

The impartiality of God, and alſo of the Gods, conſiſteth in not taking gifts. God is no taker of gifts, 2 Chron. 19.7. Riches prevail not in the day of wrath, Prov. 11.4. Neither ſilver nor gold can deliver them from his indignation, Zeph. 1.18.

p. 204Thus ſhould Magiſtrates reſemble his Majeſty, not perverting juſtice either for having, or for hope of a reward. A bribe received or expected clogs or obſcures the courſe of Juſtice. A golden pen muſt not write the diſcharge: when the hand of a Judge is greaſed with gold, it cannot hold the ſword of juſtice, but will let it ſlip, at leaſt ſtrike very partially.

Thou ſhalt not wreſt judgement, thou ſhalt not reſpect perſons, neither take a gift; for a gift doth blind the eyes of the wiſe, and pervert the words of the righteous, Deut. 16.19.

The Roman ſtory telleth us of two perſons that were Competitors for ſome place of preferment, and that a Senator being asked, for which of the two he would give his voice; anſwered, For neither; becauſe ſaith he, One hath nothing, and the other hath never enough. He knew that poverty and covetouſneſs are both unmeet qualifications for a Ruler. The former maketh Magiſtracy obnoxious to contempt and deriſion, and the latter prompteth the Magiſtrate on to injuſtice and oppreſſion.

Privati fures in compedibus aetatem agu…, publici vero in auro & purpura viſuntur. Cat.A Ruler that is a bribe-taker is a Thief in Robes, and is only differenced from thoſe that are in rags, by this, that the height of his place doth increaſe his ſin and aggravate his condemnation.

I come now from the Explication to the Application of the doctrine.

This truth will be uſefull, Firſt by way of Information. If the God of heaven hath appointed Magiſtrates to be Gods on earth: it informeth us that Magiſtracy is of divine Authority: Government is not an invention of ſome men, who deſire to Lord it over others; but it it the Inſtitution of God. I have ſaid ye are Gods. Omnis poteſtes à ſumma poteſtate.The Schollars of Pythagoras counted his Ipſe dixit to be ſufficient. Surely then Gods ſaying it muſt be an eſtabliſhing it to us. If where the word of a King is, there be power, Eccl. 8.4. p. 205then queſtionleſs where the word of a God is, there is warrant enough for any Office.Non de quolibet verbo Dei, ſed de ſpeciali dominandi mandato. Calv. Now this is the Word of God which cometh to the Magiſtrate, as Chriſt ſaith, John 10.35. authorizing him and appointing him to that Ordinance. The Magiſtrate is therefore called the Miniſter of God, Rom. 13.4. As Juſtices are called the Kings Juſtices, becauſe they act by Commiſſion from him: ſo Magiſtrates are called the Lords Miniſters, becauſe they rule by authority derived from the Lord. Coin is carryed to the Mint, and there ſtamped with the Superſcription and Image of the chief Magiſtrate, and then called his Coin, becauſe currant by his authority.

Governours are not of the Devil, as Satanical ſpirits have affirmed, nor of men, as others have aſſerted; but of God, Rom. 13.1.

As in the waters there be ſome greater, ſome ſmaller fiſh; and in the earth there be Mountains and Hills as well as Plains and Valleys; and in the Heavens there are Stars differing from each other in glory; ſo amongſt men there are ſome greater then others in power, higher in place, and excelling them in authority and glory.

As the natural body is diſtinguiſhed by God himſelf into comely and uncomely parts, 1 Cor. 12.23, 24. ſo is the Political body into members Noble and Ignoble:

The Bees in their Common-wealth (as is reported) have a Commander in chief, a Maſter Bee. The Lyon claimeth a command and ſuperiority among the Beaſts of the field. The Angels in heaven have a chief, Michael the Archangel, Jude 9. 1 Theſ. 4.16. The School-men indeed being more bold then they ought, do divide the Angels into three Hierarchies, and each Hierarchie into three ſeveral orders. The firſt Hierarchie they ſay comprehendeth Cherubims, Seraphims, and Thrones: The ſecond, Dominions, Principalities, and Powers. The third, p. 206Mights, Archangels, and Angels: As alſo they aſſert the reaſon of theſe ſeveral names. But the more modeſt and learned Expoſitors who joyn not in the aforeſaid preſumptuous diviſion, do yet generally conclude an order, diſtinction, and preheminence amongſt Angels, from Epheſ. 1.21. Col. 1.16. Dan. 10.13. Nay, there is a government amongſt the very Devils; there is not only a Prince of Angels, Dan. 10. but Beelzebub a Prince amongſt Devils, Matth. 12.24. They that cauſe ſo much diſorder amongſt others, yet have ſome order among themſelves. We read of the Devil and his Angels, Matth. 25.41. There is a kind of government in Hell, though ſome would turn all out of the earth.

The Apoſtle Peter indeed calleth Magiſtracy an ordinance of man, 1 Pet. 2.13. though Paul aſſureth us it is of God; The Powers that be are ordained of God, Rom. 13.1. And the Magiſtrate is the Miniſter of God, verſ. 4.

Magiſtracy is an ordinance of man in a fourfold reſpect.

1. Subjective. As man is the ſubject thereof, by them it is executed. Our Princes as well as our Prophets are men of like paſſions with us.

2. Objective. As man is the object thereof, about them it is exerciſed. It is for the puniſhment of bad men, and encouragement of good men, for the deciding differences between man and man.

3. foreign, Finaliter. As man is the end thereof. He is the Miniſter of God for mans good.

But theſe things will not prove Magiſtracy to be a meer humane Ordinance; for in theſe three reſpects the Miniſtry as well as the Magiſtracy may be ſaid to be an humane Ordinance; Man being both the ſubject, object, and end thereof; yet what ſober man ever denyed the miniſtry to be an Ordinance of God?

p. 2074. It is Ordinance of man in regard of the kind of it: Each Nation having a liberty to chooſe what form of Government they apprehend moſt commodious for them. Magiſtracy is Ordained by God, though this particular Magiſtrate, or this form of Government be appointed by man. The Genus of Magiſtracy is from God; yet the Species, whether Monarchy, Democracy, or Ariſtocracy may be at the choice of men.

Further, though the Magiſtrate ſhould be of the Devil, a wicked ungodly perſon; yet the Magiſtracy is of God.

There is a difference between the Office or Power it ſelf, and the manner of exerciſing it, and the means of attaining it. The firſt is alwayes of God, but not alwayes the ſecond and third. The power of Nero was of God, (as the Holy Ghoſt ſpeaketh! fully, Rom. 13.) though he exerciſed it in a Devilliſh manner, oppreſſing and killing the good, encourageing and acquitting ſuch as were evil. The power of our Richard the third was of God, though he attained it by ungodly and devilliſh means, the murdering his own Soveraign and Nephew.

There are four particulars which will clearly demonſtrate the truth of this aſſertion, namely, That Magiſtracy is of Divine Authority.

Firſt, Their Commiſſion is from God.foreign. Heſ. By me Kings Rule, ſaith God, Prov. 8.15. Subordinate Magiſtrates may have their Commiſſion from men; but Supreme Magiſtrates have their Commiſſions from God only.

The Powers that be, are ordained of God, Rom. 13.1. not ſimply ordained of God as other things,Willet in locum. ſaith a learned Interpreter; but ſpecially by precept and command from God.Cujus juſſu homines, ejus juſſu reges. Ireneus lib. 5. cap. 24. There are other things of God (ſaith he) as Famine, War, Sickneſs, Poverty; but they are not ordained by Precept.

Daniel telleth Nebuchadnezzar, that God had p. 208commiſſionated him to rule over men, Dan. 2.37, 38. Thou O King art a King of Kings; for the God of Heaven hath given thee a Kingdom, power, and ſtrength, and glory. And whereſoever the children of men dwell, the beaſts of the field, and the fowls of heaven hath he given into thy hand, and hath made thee Ruler over them all, thou art this head of Gold. Theſe higher Powers are ſo clearly from the higheſt Power, that their Throne is called Gods Throne, 1 Chron. 29.23. Then Solomon ſate on the Throne of the Lord as King inſtead of David; their Scepter is called Gods Scepter, and their judgement Gods judgement; Deut. 1.17. Ye ſhall not reſpect perſons; for the judgement is Gods.

Beſides, we find that ſeveral perſons received their Regal Inveſtiture from God himſelf; as Saul, David, Jehu, Cyrus, which laſt was by God named and ordained to the government of the Perſian Monarchy above ſixty years before he was born, Iſai. 44.28. Iſai. 45.1.

2. Their command to govern is from God; the ſeveral Precepts from God to men in high places, doth fully ſpeak their power to be of God. Why ſhould God command them to rule according to his laws, who have no authority to rule at all? Jer. 22.2, 3. Hear the word of the Lord O King of Judah, execute judgement and righteouſneſs, and deliver the ſpoiled out of the hand of the oppreſſed, &c. If the matter or ſubſtance of their rule were unlawful, ſurely God would not own it ſo far as to preſcribe rules for the manner of executing it. Now God through the whole Scriptures ſcattereth many precepts for directions to Princes how they ſhould govern, and what they ſhould practice, Deut. 17.

3. Their protection is from God. As a King defendeth his inferiour officers in the execution of their offices; ſo the King of Kings defendeth Magiſtrates in the diſcharge of their truſts; God ſtandeth p. 209in the Congregation among the Gods, Pſal. 82.1. not only to obſerve whether they offer injuries to others, but alſo to take care, that they receive no injuries from others. God is a ſtronger guard to the Judge then any Sheriff. And were not he a wall of fire about ſome worthy zealous Juſtices, many beaſtly perſons (who have been curb'd by them, and hindered from leaping over the hedges of divine commands) would have trampled them under feet, if not torn them in pieces.

It is worthy our obſervation how exceedingly God manifeſteth his power and zeal for the help of Magiſtrates againſt all oppoſition. Korah and his company conſpire againſt Moſes and Aaron; Magiſtracy and Miniſtery, Numb. 16. and would have brought in Anarchy. (Indeed both thoſe Ordinances have the ſame adverſaries. Thoſe that would level the Miniſtery, making Preachers Jeroboam-like, of the loweſt of the people, and filling the Pulpit as Noahs Ark, with creatures clean and unclean, will at laſt level the Magiſtracy too, and make the Throne as low and as common as the Pulpit.) But obſerve what God ſaith of theſe oppoſers of Magiſtracy and Miniſtery, and what God doth to them: for his ſaying; That they are gathered together againſt the Lord, verſ. 11. They wounded God through the ſides of Moſes and Aaron. They that murmur and conſpire againſt Gods Delegated ſervants, murmur and conſpire againſt God himſelf. And ſurely God will firſt or laſt be too hard for thoſe that thus harden themſelves againſt him: For ſee what he doth to them; The Earth opened her mouth and ſwallowed them up, and their houſes, and all the men that appertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit, and the earth cloſed, upon them, verſ. 32.33. God hath ſtrange puniſhments for ſuch ſtrange principles and practices; He will work miraculouſly, p. 210but that he will make ſuch as are againſt Magiſtrate and Miniſter exemplary.

Pſa. 18. ult. Great deliverance giveth God to the King. The Supreme Magiſtrate is in great dangers; therefore God giveth him great deliverances; as he is liable to more harm then others, by reaſon of his place, ſo he may expect (if he be godly eſpecially) more help then others, by reaſon of the divine promiſe; Be ſtrong, and of a good courage, be not affraid; for the the Lord thy God is with thee whither ſoever thou goeſt, De bello Judaic. lib. 62.Joſh. 9. Joſephus from the extraordinary eſcape of Titus, at the view of the walls of Jeruſalem, obſerveth, Imperatorum pericula Deum curare, That God is the Magiſtrates guard.

Every one hath in him the mind of a King. Calv. on 1 Pet 5.5.1 Pet 5:54. The ſubjection of their people to them is from God. Every man is by nature a Quaker, a Leveller, like a Colt unwilling to be bridled; like an untamed Heifer, which cannot indure the yoke of ſubjection. It is therefore through the wonderful working of God, that a few perſons, or ſometimes one man as head ſhould rule ſuch a monſtrous body as the multitude. If he that ruleth the boiſterous waves of the Sea, and ſhuteth them up with bars and doors, Pſal. 65.7. did not put forth the ſame Almighty power in quieting the ſpirits, and ſtilling the tumults of the people it could never be done. Well might David ſay,foreign, ſubjecting them to me. Septuagint. leg. It is God that ſubdueth my people under me, Pſal. 144.12.

The multitude is an unruly monſter. It was a true ſaying of that brutiſh Emperour Tiberius, to one that applauded his felicity in attaining the power of ſo large an Empire;Sueton. O ſaid he, you know not what a Beaſt the Empire is, how unruly and untoward, how head-ſtrong and hard to be tamed. The multitude is a Beaſt with many heads ſaith another: cut off one, nay many, yet there will millions remain ſtill. Now that one ſhould keep millions in awe, how could it be, if there were not a divine p. 211conſtitution in an humane perſon. The Devil is ſuch an enemy to mans peace and welfare; and every mans nature ſo oppoſite to rule and reſtraint, that if there were not ſomewhat more then humane in Magiſtracy, one man would be a Beaſt, nay a Devil to another, and be no whit kept under by the higher Powers. But we ſee clearly God hath put ſuch a Majeſty on Princes, that their people are afraid of their fury; reverence their perſons, and ſubmit to their authority. He that readeth the wonderful ſtrength of the Horſe, how his neck is cloathed with thunder; how the glory of his noſthrils is terrible; how he paweth in the Valley, and goeth out to meet the armed men; how he mocketh at fear, and is not affrighted, nor turneth back from the ſword, Job 39.19. to 26. He that conſidereth the power of the Elephant, how he moveth his tail like a Cedar; how his bones are like ſtrong pieces of braſs, and like bars of Iron. &c. Job 40.15. to 24. when he obſerveth how theſe ſtrong fierce creatures are ridden and ruled by weak man, and turned about at his pleaſure, will preſently conclude the reaſon to be this, becauſe God hath put the fear and dread of man upon every beaſt of the field, Gen. 6.2. So truly he that beholdeth many millions of men ſubject to the word, to the command of one, when they have ſtrength enough to overthrow thouſands, muſt needs acknowledge that it is the Lords doing, and it ought to be marvellous in their eyes.

Secondly, If Magiſtrates be Gods,The ſecond uſe by way of Information. and that by the appointment of the living God; (I have ſaid ye Gods) It informeth us, That they are guilty of great impiety that contemn and diiſeſteem Magiſtracy; they vilifie thoſe whom God doth dignifie, and fight againſt God, in endeavouring to pull down that order and that ordinance which he himſelf hath ſet up. Such men by denying rule and authority, ſeem to be beaſts, and to put off all humanity. For p. 212places without ſome in power would be rather wilderneſſes then Cities, and the Inhabitants rather herds of Beaſts then Societies of men.

There are two ſorts of men guilty of this ſin.

Firſt, thoſe that in their Principles deny Magiſtracy to be from God. There have in ſeveral ages been ſome, that becauſe they themſelves were ſubjects and inferiours, would therefore deny all Soveraignty and Superiority. The Donatiſts whom Auguſtine undertaketh, were of that opinion. And ſo were the Anabaptiſts and Libertines in Germany, who (armed the rude multitude againſt their Magiſtrates, and) were oppoſed by Luther. And truly in our dayes there are ſome who againſt the light both of Nature and Scripture, affirm Government to be a work of darkneſs. Though it be written in the fleſhly tables of their hearts, and in the tables of ſtone by the finger of God; That Fathers and Mothers civil as well as natural muſt be honoured, yet they are ſo wicked and blind, that they will not ſee or read it. In the Apoſtles dayes there were ungodly men that turned the grace of God into laſciviouſneſs, deſpiſers of Dominions, Jude verſ. 8. ſuch as aimed at Anarchy (according to Calvins Comment) and the over-throw of all Authority; being proud they ſcorned rule; and being licentious, they were impatient of reſtraint.

Firſt, Order is needful to them that are in a ſtate of innocency. Angels who continue in their eſtate of integrity differ in point of Superiority; Michael the Archangel, Jude v. 4. Michael ſpeaketh the name of his perſon, and Archangel the nature of his office. There are Thrones, Dominions, Principalities, Powers, different degrees among thoſe Angelical ſpirits. Surely if ſuch order be conducible to the happineſs of perfect Angels, it is the more deſirable for the happineſs of imperfect man. And if there be ſuch order in heaven, it is no part of our p. 213bondage to have ſome order on earth; and therefore the Grecians do upon good ground uſe the word foreign to ſignifie Superiority, or Government: which in its proper and native acception, ſignifieth principium, to ſet forth the antiquity of government, which had a being aſſoon as the world had a beginning **Politick Government was probably then inſtituted, when man was firſt created under the Old Covenant of works; for it is a natural bleſſing, and grounded upon the fifth Command of the Moral Law, which commenced upon mans firſt Creation before Adams fall, and the rather may we thus judge, becauſe it is a law of Nature, which was binding in mans eſtate of innocency; beſides, Chriſt himſelf who knew no ſin, yet minded this duty of ſubjection, Luke 2 51. 1 Col. 16.22. Matth. 22.23.Luke 2:51Luke 2:1Matt 22:23.

2. Order and Superiority are needful to them that are in a ſtate of Apoſtacy; the more wild man is, the more need he hath of a yoak; the more heady our Horſes are, the more we curb them: Unruly perſons for their own good as well as for others, require reſtraint.

The hearts of wicked men are like the Sea which cannot reſt, but is ever caſting up mire and dirt;Auguſtine thinketh that all civil ſubjection of one man to another came in by ſin, though not all natural ſubjection of children to parents. De civit. Dei, lib. 19. Now what a deluge would the boiſterous waves of their unſanctified wills and affections cauſe, if there were no banks of Magiſtracy to bound them and keep them in. If ſome men were not Gods to others, moſt men would be Devils to others.

Sin muſt be diſcouraged; evil doers muſt be puniſhed; humane Society muſt be preſerved; the good muſt be protected; our liberties and properties muſt be defended; juſtice muſt be executed; the poor muſt be relieved; wholeſome laws muſt be maintained; and how can either of theſe be done without Magiſtrates: Many fear not ſin, nor the God of Heaven, and if it were not for ſuffering from the Gods on earth, their luſts ſhould be their law, and they would deprive the innocent of their liberties, eſtates, and lives, and turn the places where they live into Acheldema's fields of blood; nay make the earth worſe in ſome reſpects then hell; p. 214for in hell there is no oppreſſion, as no injuſtice; no guilty perſon freed, and no guiltleſs perſon puniſhed; but had theſe men their wills, it ſhould be ſo upon earth.

3. Again, Order or Magiſtracy is not only neceſſary to thoſe that are in a ſtate of nature, but to thoſe alſo that are in a ſtate of grace, Titus 3.1, 2. Rom. 13.1, 2. When they begin to be ſervants to God, they do not ceaſe to be ſubjects to the Gods. Chriſtianity doth not conſume but confirm Magiſtracy: As a man I obey and honour the Magiſtrate for fear; as a Chriſtian, for conſcience ſake: ſo that Religion addeth a ſtronger tie and obligation. The Scepter in Chriſts hand doth not ſtrike the Crown of the Maſtrates head: No, it maketh it ſit the faſter, eſpecially where their perſon is crowned with grace, and the power improved for the glory of Chriſt. One Ordinance of God doth not weaken but ſtrengthen another.

I ſhall inquire a little, and very briefly, into the reaſons which ſome urge againſt Magiſtracy and Order.

1. Say ſome, We are the Lords Freemen, and and therefore ſhould not be ſervants of men, 1 Cor. 7.23. Ye are bought with a price, be not the ſervants of men.

Anſwer.

That place indeed forbiddeth ſinful ſubjection to men, but not civil ſubjection to men. I may ſerve a Prince, but I may not ſin at his precept and command; If men command what God forbiddeth, I muſt diſobey men to obey God. Or that Text may import, that I muſt give no man liberty to give my conſcience laws; No, my abſolute dependance for ſoul-direction muſt be only on Chriſt and his Word.

Thoſe whom Chriſt makes free are free indeed, but it is from bondage to their own and others p. 215luſts, not from obedience to others righteous laws.

Objection 2.

Some tell us, They are juſt and need no law; for they are a law to themſelves: Now laws ſay they, are for them that are wicked. 1 Tim. 1.9. The law is not made for the righteous, but for the wicked.

Anſwer.

They that are ſo good that they need no laws for their correction, live among the wicked, and therefore need laws for their protection.

That forecited place in Timothy is meant of the Moral Law, of which the Apoſtle teſtifieth, that believers are free from its curſe or malediction; but ſurely not from it as a rule for their converſations.

The hearts of the beſt are bad enough, and apt to wander, therefore they need all means; the hedge of mans laws as well as of Gods laws to keep them in. Laws are hedges both to fence them in from others violence, and to prevent their their wandering out.

Objection 3.

Paul forbiddeth going to law, 1 Cor. 6.1, 2. therefore no uſe of a Magiſtrate.

Anſwer.

The Apoſtle doth not abſolutely forbid going to law; But 1. before Heathen Judges, when godly Chriſtians might have decided their differences and ended their controverſies. They that deny to refer their lighter cauſes to honeſt underſtanding perſons, give occaſion to others to ſuſpect both their cauſes and Chriſtianity, v. 1, 3, 4, 5.2. Among brethren, the very name of brethren ſhould allay heats and charm diſcords, v. 8. The nearer their relation (though ſpiritual) was, the dearer their affection p. 216ſhould have been, and therefore the ſinfuller their diviſion. 3. About trivial and ſmall matters. If Mahometans go to law for mean toys, they are puniſhed. 4. With vindictive ſpirits: whereas a Chriſtian ſhould go to law with a meek, mild, Goſpel ſpirit, without either hate or heat, as Tilters break their ſpears on each others breſt, yet without wrath or intention of hurt. So then it is not ſimply unlawfull to go to law before Heathen, if right cannot be had elſewhere, and the matter be weighty, and we do it not out of ſpleen or malice, but with meekneſs and quietneſs of ſpirit.

Objection 4.

They tell us, God is their Keeper; therefore they need neither Law nor Magiſtrate for their defence.

Anſwer.

God is the good mans Keeper; but how? not immediately (in an ordinary way) but mediately. As truſt in God doth not conſiſt with truſt in means, neither without uſe of means where God doth afford them: for then Chriſt might have taken the Devils Counſel, and have thrown himſelf down from the Pinacle of the Temple when God had afforded him ſtairs for his ſafe going down. Saints are under the ſhadow of Gods wings principally. He is their chief Sun and Shield, Gen. 17.1. but they are under the ſhadow of the Gods wings ſubordinately, they are the inſtrumentall ſhields of the earth, Pſal. 47.9.

God can in regard of his abſolute power protect his people without the ſhields of the earth, againſt all the oppoſition from men: as he can defend immediately from all the fiery darts of the Devil without the ſhield of faith, or the ſword of the ſpirit. He needeth not the agency either of Magiſtrates in civil things, nor Miniſters in ſpiritual things but he p. 217hath ordained both. It is his pleaſure that both ſhould in ſubordination to him be uſed, and therefore neither can without ſinning againſt him be neglected.

Objection 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 vengeance 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 Julian 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 Dio 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.

H…rding accuſed (though falſly) Luther to have animated Muncer the rebel-preacher in Thuringia.Thus we ſee that piety is not oppoſite to authority; though that falſe 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 ſo 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 doth not aboliſh 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 conjecture 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,foreign, idem valet quod foreign, alterius faman laedere maledicti. not ſo much the Magiſtrate as Magiſtracy,) ſpeak evil of dignities, Jude 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 Deodat. 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 Joſeph. 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.Jun. in Parall. The opinion of Junius is that Paul did not know him to be the High Prieſt;Seneca ſaith of Egypt that in was loquax & ingenioſa in contumeliam praefectorum provincia: in qua qui vitaverit culpam, non effufugit infamiam. and therefore pleadeth his ignorance as (at leaſt) an extenuation of his offence. 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,Luther cried Henry the eighth mercy for his uncivil language, ſuch as that Audi Domine Rex, edocebo 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,The mother of Artexerxes in Plutarch was wont to ſay, that they who addreſſed themſelves to Princes, ſhould uſe ſilken words. when the Arch-angel durſt not bring one againſt the Devil! Jude ver. 9. But their tongues are ſet fire on hell, James 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! Job 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 ancient. 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 Chriſtian 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 Jobs 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,) Job 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 Job, they that are younger then I, have me in deriſion, whoſe fathers I would have diſdained to have ſet with the dogs of my flocks, 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. One obſerveth of the Perſians, Xenoph. Hellen. lib. 11.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, 1 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 belightly 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. ſaith the Holy Ghoſt.Magiſtrates are patres patriae. 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, non juſſi ſunt ſacrifici…s 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 yielding obedience to their righteous precepts.

Firſt in reverencing their perſons. Magiſtrates are honoured by God, and therefore may well be honoured by us.

Thoſe who are dignified by God, muſt not be debaſed by men.

Honor eſt agnitio dignitatis vel excellentiae illius quea eſt in alio cum ejuſdem debita teſtificatione. Agnilio ſinul dicitur & teſtificatio, quia ne que in externa obſervantia ſola ne que in interna conſiſtit, ſed in utro que Amenſ. Med.We ought to honour them in our hearts, by ſtanding in aw of them, by eſteeming them as they reſemble God, Prov. 24.21. and are in his place to be higher and worthier then others; Thou are worth ten thouſand of us, ſay they to David, 2 Sam. 18.3. The godly people counted King Joſiah The breath of their noſtrils, Lament. 4.20. And the Holy Ghoſt brandeth them for ſons of Belial that deſpiſed Saul in their hearts, though he were a wicked King, 1 Sam 10.27. In our carriage we muſt honour them by riſing up to them, Job 28.9. by bowing p. 223the body to them, 2 Sam. 14.20. by ſilence when they ſpeak, Job 29.9, 10.

Honour is an outward ſignification of that inward reverend opinion which we have of them for their dignity and greatneſs.

They are honoured in our ſpeeches. The Patriarchs call Joſeph their Lord, Gen. 42.10. and themſelves his ſervants, verſ. 19. Paul calleth, Act. 26.25. Moſt Noble Feſtus. Heſter 5.8. If I have found favour in the fight of the King, and if it pleaſe the King to grant my Petition, and to perform my requeſt, ſaith holy Heſter to the Heathen King.

It is reported of the great Grand-father of Fabius Maximus, Plutarch. in vit Fab. Max.that though he had bean five times Conſul, and had obtained many triumphs for divers honourable victories, yet when his own ſon was Conſul, be willingly ſubmitted himſelf to him, ſerved under him as his Lieutenant, & followed on Horſeback his ſon in his triumphing Chariot. But ſuch Heathen will riſe up in judgement againſt many chriſtians.

Secondly, your honouring them muſt appear by your yielding obedience to their lawful precepts.Mallem obedire quam miracula ſacere. Luth. In the Kingdom of Chriſt this is wonderful, ſaith Zanchy, Zanch. Miſcel. epi. ded.That he willeth and commandeth all Princes and Potentates to be ſubject to his Kingdom, and yet he willeth and commandeth that his Kingdom be ſubject to Princes and Potentates, Tit. 3.1. Put them in mind to be ſubject to Principalities and Powers, and to obey Magiſtrates. Subjection note their acknowledgement of obedience to be due, and obedience notes the act it ſelf of obeying, or the practice anſwerable to the fore-mentioned principle. By Principalities are meant thoſe that have the Supreme power, as Kings or chief Magiſtrates. Powers ſignifie ſuch as exerciſe delegated authority, and hold from thoſe higher Powers as Preſidents of Provinces, Lieutenants of Counties, Judges, Juſtices, Maiors, &c. Now put them in remembrance. Men are apt to be forgetful 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 Govenours as unto them that ſent by him, 1 Pet. 2.14. Good Rulers we muſt obey, ſaith one, as God; bad, for God.

Magis obtemperandum eſt diis apud quos deutius manendum eſt qu…m hominibus quibuſum admodum brevi tempore vivendem eſt. Antigon in Sophoc.But take notice, I ſay, Magiſtrates muſt be obeyed in their lawful commands. If a King (ſaith our Civil Law) giveth laws out of his Territories, he is not to be obeyed. And it Magiſtrates command what God for biddeth, they give laws out of their own Dominions, and therefore ſaith the Divine law, they are not to be obeyed. God indeed is to be obeyed univerſally and unlimitedly, intuitu voluntat is, upon, the bare ſight of his will; but I muſt examine the laws of men by the laws of God, and if they diſſonant and diſagreeing to Gods laws, I muſt be diſobedient to their laws. No meer mans Ipſe dixit is ſufficient, Acts 6.29. We ought to obey God rather then men. The men of Calicot ſay ſome, will do whatſoever their Emperours command, though it be to worſhip the Devil, as ſome write they do; but we muſt obſerve the order of commands, Fear God, is before Honour the King, 1 Pet. 2.17. And again, My ſon, fear the Lord and the King, Prov. 24.21. And Eccleſ. 8.2. My ſon keep the Kings command, and that becauſe of the Outh of God; V…de 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 neceſſary to give obedience to Magiſtrates, not only out of fear towards them, becauſe of their ſword; but out of conſcience towards God, becauſe of his vows that are upon us, Rom. 13.5. 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 for ſweareth himſelf, and deſtroy it Zach. 5.2.

But the words may be conſidered as a limitation; Keep the Kings command; but ſo, that thou do not violate thine Oath and obedience due to God. Thy fealty to the Gods muſt be ſuch as will conſiſt with thy fidelity to God; for we are bound to God and his ſervice by Oath and Covenant, 1 Pet. 3.21. Pſal. 119.106. And no ſubordinate obedience muſt make us forget our obedience to him who is Supreme. We muſt obey Rulers 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 3.6, 17, 18. 1 Sam. 22.17. Act. 5.29. As a ſubordinate Officer is not to be obeyed when he uſeth his power againſt his Prince, which he received from his Prince, and ſhould have improved for his Prince: So neither is a Prince to be obeyed when he uſeth his power againſt God, which he received from God, and ſhould have improved for God. As we muſt give unto Caeſar the things that are Caeſars, ſo we muſt give unto God the things that are Gods, Matth. 22.21, 22.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 tribute which is due to God only, is not tributum Caeſaris, ſed ſervitium Diaboli. Chryſoſt. It was 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 burning fiery furnace, and he will deliver us out of thine hand, O King. But if not, be it known unto thee O King, that we will not worſhip thy God, nor fall down to the golden Image which thou haſt ſet up. Hiſt. Gall.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 cold of the Winter to keep their flocks ſafe. Cares and Fears about publike concernments moleſt them night and day, as weights hang on a clock, p. 227and will not ſuffer them to ſleep. If they watch to protect us, ſhould not we watch unto prayer for them?B. Halls contemplation. The embleme of King Henry the ſeventh in all the windows of his houſe was ſtill a Crown in a buſh of thorns; ſurely to tell us that great places are not free from great cares; that no man knoweth the weight of a Scepter, but he that ſwayeth it.

We are bound likewiſe to pay tribute to them as well as pray for them; Render to all their dues, foreign capitatio, Poll money which men pay by the poll, or according to their eſtates; foreign, vectigal, due for merchandize. Beza.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;Pompey firſt converted the capitation or head ſilver to the City of Rome. Par. in Rom. God commandeth it from us in lieu of the Magiſtrates care of us; as v. 6. For this cauſe pay ye tribute (praeſtatis, non datis, you pay; not, you give) for they are Gods Miniſters, &c. Your paying tribute and cuſtom, is a ſign of your ſubjection to them, and a thankful acknowledgement of your protection from them, and v. 5. For this cauſe ought you to be ſubject, not only for wrath, but for conſcience ſake. God taketh care for the maintenance of the Magiſtrate as well as of the Miniſter, and doth ſtrictly enjoyn us, that both they who watch for our ſouls, and they which watch for our bodies ſhould have an honourable ſubſiſtence. Did ſuch as are private, but ſeriouſly conſider this word conſcience (for conſcience ſake) they durſt not as they do, cozen the publike. The ſame mighty Poſſeſſor of Heaven and Earth, who giveth me a right to the whole, giveth them a right to a part of my eſtate, and therefore to cozen them of their dues in tribute or cuſtom, is to cozen and defile my conſcience by the violation of Gods righteous command**Tiberius did not approve that ſhepherd that flayed his ſheep inſtead of clipping; Nor Tully 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 the Prophet) that have no ruler over them, Hab. 1.14. No man could call any thing his own, were it not for theſe Gods. Did not they defend us by their power, every one would rob and wrong us at his pleaſure. Our liberties, eſtates and lives would quickly be a prey to the covetouſneſs and cruelty of vicious perſons. Liberty and property are quite baniſh't where authority is not eſtabliſhed. Who can expreſs the malice, and murders, the rapine and robberies, the miſchiefs and miſeries that raign where the Magiſtrate doth not raign. In thoſe days there was no King in Iſrael, every man did that which was right (not in Gods, but) in his own eyes, Judg. 17.6. Judg. 19.1. And what evill is not good in his eye who hath the Devil for his guide and leader, and corrupt nature for his law and rules? When the gate of Magiſtracy is ſhut, the floodgates for all manner of enormities are open. When theſe that bear up the pillars of the houſe are removed, how ſoon will the building be ruined? When God intended the deſtruction of the Jewiſh Common-wealth, he took away their Sanedrim. And in the glaſs of our times it is too too viſible what a ſad deformed face things have, when Magiſtrates are overturned. Conſtantinople will witneſs to this truth, where upon the grand Signiors death, till his Succeſſor be on his Throne, all things are in a confuſion, and the Janizaries have the rule and Dominion. Some write that the Perſian law commandeth, that upon 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 would be well; but when he is out of the way, do they not find many Tyrants 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 both 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, Joab, Sheba, with ſeveral others will confirm this truth. And humane as well as divine writings ſpeak to the ſame purpoſe.

Speed Chron.James the firſt King of Scots was murthered in Perth by Walter Earl of Athol, in hope to attain the Crown: for ſo had his Sorcerers propheſied, and crowned he was with a Grown 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 many 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 other. 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, leaſt ye be conſumed in all their ſins, Numb. 16.26. They that join in common rebellions, muſt expect to be joyned common deſtructions. Be not impatient 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 fury, 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 recoil 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.

Martial Policy, true Religion, and civil Juſtice, are the three Pillars which uphold all, ſaith Sr. Walter Rawleigh.Thirdly, 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 evil for good 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. 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. The Fathers and Mothers of the Countrey.foreign medela. Gen, 41.43. Judges 5.7. becauſe they take care of, and provide for their people. Healers, Job 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,Non ſibi ſed multorum utilititati ſe eſſe natum. and helpers to the needy, Job 29.11, 15. They are born not for themſelves, but for the good of many; as Bucers Phyſitian told him. And they govern not ſeeking their own wealth,Non mihi ſed populo, ſignifying that which he was often heard to ſay, Ita ſe rempublicam geſturum, ut ſciret rem populi eſſe, non ſuam. but the Common-wealth, as Aelius Adrianus Emperour of Rome would ſay. They are as Trees whoſe leaves are fair, whoſe fruit much, and in them is meat for all; in their ſhadow the beaſts of the field dwell, and in them the fowls of the heaven have their habitation, Dan. 4.12.21.

They are the keepers of our liberties, the preſervers of our lives, the ſafety of our perſons, the ſecurity of our poſſeſſions, the terrors of ſinners, the defence of Saints, the Nerves and Sinews, yea the Vital ſpirits of the body Politick, without whom all things would run to ruine, and quickly fall to confuſion. How much then do they for us, and how much then ſhould we be ſubject to them! Surely as little as many value them, they will find much cauſe to celebrate the funerals of theſe civil Fathers with many tears. Our comforts as well as our conſciences call upon us to be subject. To wiſh them harm that watch to be our helps, is horrid ingratitude. Cicero ſaith, he that killeth his Father committeth many ſins in one, becauſe he ſinneth againſt many obligations. His Father begat him, nouriſhed him, brought him up. Magiſtrates are the Fathers of their Countrey; he that reſiſteth them, or doth violence to them, committeth ſeveral ſins in one, becauſe he ſinneth againſt ſo many engagements to ſubjection. We owe all the comforts we enjoy for this world, nay ſomewhat of them that relate to a better world under God to the Magiſtrate. We could not ſleep quietly in our beds one night; we could not eat one meal peaceably in the day without them, we could 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 ſhall end this exhortation with the words of the Holy Ghoſt a little varied; Obey them that have the rule over you, and ſubmit your ſelves; for they watch for your bodies (as Miniſters for your ſoul) as they that muſt give an account, Heb. 13.17.

My ſecond Exhortation will be to the Gods. If the God of heaven have appointed you to be Gods on earth, then it may exhort you to walk as Gods, and to work as Gods amongſt men.

Firſt, Walk as Gods among men; your calling is high, and therefore your carriage ſhould be holy. Every calling hath a peculiar comlineſs belonging to it. A Courtier hath another manner of behaviour then a Countrey man, a Scholler then a Scullion, a Prince then a Peaſant. The greater your priviledges are, the more gratious your practices ſhould be. Remember whoſe livery your wear, whoſe image you hear, whoſe perſon you repreſent, whoſe place you ſtand in, and walk worthy of that calling whereunto you are called, Eph. 4.1. Some would have us give no names to children, but ſuch as ſhould 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, Joſh. 8.33. Now is it ſeemly or ſutable, to ſee Kings or Princes padling in the mire, or playing in the dirt with every beggars brat? Doth not every one expect that their Linen ſhould be in print, their cloaths clean without the leaſt ſpot of dirt? And is it comely or conſonant to ſee Magiſtrates (honoured with a commiſſion from heaven) wallowing in the mire of ſin and pollution with every heir of hell? Do not all expect that as your places are god-like and honourable, ſo your practice ſhould be godly and anſwerable, that your linen ſhould be white, your garments undefiled, and your perſons higher then others not only in place but piety?

When King Porus was taken priſoner, and demanded by the Conquerour how he would be uſed? he anſwered, Like a King: and being three times asked the ſame queſtion, he as often returned the ſame anſwer. And if you ask me how you ſhould demean your ſelves, I would anſwer Like Kings, Every one reſembling the behaviour of a King. Prov. 31, 3, 4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor Princes ſtrong drink, leaſt they drink and forget the Law. Give not thy ſtrength unto women,Of Bonoſus the Emperour it was ſaid, He was born non ut vivat, ſed ut bihat. And when being overcome by Probus, he hanged himſelf, it was commonly jeſted, That a tankard hung there, not a man. nor thy wayes to that which deſtroyeth Kings. Drunkenneſs and Uncleanneſs are ſinfull and unwarrantable in ſubjects, but they are moſt ſordid and abominable in a Soveraign. They are ſo much worſe then others, by how much they ought to be better then others. A diſeaſe that ſurprizeth the head or heart, 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, Ideo 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 Judah 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 fleſh 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 rebuke 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 the 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 curſing, 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 nature 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,Euſeb. 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 cloathes 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 Fathet 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 Joſeths 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 delivered 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 righteouſneſs, is not of God, 1 John 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 buſineſs, 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; Jupiter with uncleanneſs, Juno 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 iniquity, 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 you, O be not you a diſhonour to it, James 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.

Nemo errat ſivi ipſi, ſed dementiam ſpargit in proximos. Sen. Ep. 94.Beſides, 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 joyn 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 Crowned Emperour,The whole Army of ſouldiers will follow their Leader. 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.Hiſy Exem. Strabo. Alexander uſed to carry his head on one ſide, whereupon p. 243his Courtiers 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 reſtrained: 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 follows. 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 quality ſwear, 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 comfortale it will be for thee by thy holy life to direct others 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 Brethren ſalvation, and ſo unprofitable and remiſs in his place, that he carries a long with himſelf innumerable people to be eternally tormented, no mortal 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, Jer. 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 ſwore 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 Particulars.

1. Executive 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, Job 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 Juſtice 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 Job wear, I put on Righteouſneſs, and it cloathed me, my Judgement was as a Robe and a Diadem, Job 29.14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornaments. Now ſaith Job, 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, Execute Juſtice impartially, that is,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? 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, Pſal. 122.5.Ps 122:5which was placed in the gate of the City, 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 towards 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, honorat,

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,Dan. Hiſt. and why ſhould it from the Gods? 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 brazen-faced, 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 do evil, 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.Poena ad unum, timor ad omnes. Smite a ſcorner, and the ſimple will beware, Prov. 19.25. 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, to baniſh that generation of Vipers, the Jeſuites,Henry the fourth. 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. Mine eyes 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. Malieſſe coguntur ne viles habeanthur; 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 Flowler 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 Jacob 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.

Suetoil.Auguſtus Caeſar in whoſe time Chriſt was born, was ſo tender of his people, 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 likewiſe 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. Mercy as one obſerveth,Mr. Calamy, on Ezek. 36.32. p. 30. before the Parliament.Ezek 36:32 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 Beaſt, 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 God 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 than pronounceth ſentence of condemnacion. Ille dolet quoties cogitur eſſe ferooe. 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 concieved ſuch very cruel. It is a beſtial cruelty to delight in blood.

The laws of Draco are generally condemned,Ferina rabies eſt ſanguine & vulneribus gandere. Senec. de cle. lib. 1. cap. 24. for they were written in blood, 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,Nero 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 lite…as. becauſe it treated of that which is ſo needfull to a Prince.

It is the Devils work to be Abaddon, a deſtroyer. It is Chriſts 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 wilfulneſs.

Sileſ.It was certainly a curſed ſpeech of that man or rather Monſter, (whom the Italian Orator mentioneth) that being a Judge ſaid, To hang many is my Jubile, and a great execution is my great recreation.Plut. in vit. Jul. Caeſ. The expreſſion of the Roman Emperour is worthy of imitation, 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, Job 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 or 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 prohibere. Ameſ. de conſc. lib. 5. cap. 25. In hoc reges Deo ſerviunt in quantum reges. Aug. 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, 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 Gigeon, Judges 7.17. Look 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 Chorn. 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 he 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 Julian 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.

Plato would not permit in his Common-wealth any ſuch perſon as aſſerted God the Author of ſin.Partly by ſuppreſſing and diſcountenancing them whoſe doctrines or lives hinder godlineſs. 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,Chriſtianus nulla re magis dignoſci poteſt quam ſi D…o factas contumelias & blaſphemias ſeveriſſime ulc…ſcatur, ſuas obliviſcatur Guevara in ep. ad Car. 5. or in things that are not fundamental; but I cannot but ſpeak againſt this Antichriſtian licentioſneſs, 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 mortal, 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. Job 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, Job 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.Princeps nihil 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 he imployed as now they are, for the encouragement 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 Chron. 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 Joſiah, 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 dealt 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.

Euſeb. lib. 2. de vit. Conſtantini, cap. 44. Theodoret. lib. 5. cap. 20.Beſides theſe patterns in Scripture, we have the like in Eccleſiaſtical Writers. Conſtantine a godly Emperour, purged the Church of Idolatry, and eſtabliſhed the worſhip of God by his own Imperial commands. Jovinian alſo and Theodoſius, by their Royal Edicts ſet up and reſtored the true Religion, which Julian 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 good of their ſubjects,Par. on Rom. 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, Ʋbi 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 Deſerts? If a fruitful land be turned into barrenneſs, is it not for the iniquity of them that dwell therein! Pſal. 107.34. Tully obſerved,Cicero de legib. 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.

Vide Zanch. de Magiſtrat Gerh. loc. com. Wallaeum de codem ſub. Willet. in Rom. 13. controver. 4.Rom 13O conſider, 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 ſit at the Helm of the Common-wealth; ſhould you be ſleepy or ſlothful? 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 ſpiritual 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 be ſacred, when their affections are ſanctified. He p. 259that followeth God he knoweth not why, will forſake God he knoweth not how. A Magiſtrate 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 Jehu's intereſt & Gods are conjoyned, as in rooting out the idolatry of Baal, how fiery is Jehu? how furiouſly doth he drive? He ſlayeth all the falſe Prophets, he breaketh down the Images of Baal, and the houſe Baal, and maketh it a draught-houſe, 2 King. 10.25, 26, 27. But when Gods Intereſt and Jehus are divided, as in the Calves at Dan and Bethel, there Jehu 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 Jehu'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 groſs matter as his own credit or profit to feed it, when this fuel was taken away, his fire went out, look in verſ. 31. Jehu 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 Jehu 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 Caleb, 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: Jehu 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, think of it ſeriously,The ſmoak of a great mans ſacrifice ſmels never the ſweeter before God, becauſe he is perfumed with Musk, or cloathed in Silk. the terms upon which ſalvation may be had, are the ſame to you and the meaneſt beggar, John 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 ſail 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, Joſh. 1.8. This Book 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 Quakers 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 Jews ſay, that if Printing had been found 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, after her Coronation,Speed Chronic. 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 ſixth, when he was crowned,Baldae. de Script. Brit. cent. 2. 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, & gladiis 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 ſpecificantur ab objecto, fine, & circumſtantiis. 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 flie right, let your eyes take right aim at this mark. Do all for God.Omnibus operationibus noſtris, coeleſtis intentio adjungi debet. Quicquid agas, propter 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 Scythian, 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 blind of one eye, and I lame 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, John 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, John 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. John 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, ſaith Auſtin, Aug. de civit. Bei lib. 3. cap. 24.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, Job 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 Judges 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 the Judgement. 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 Jehoſaphat 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 eye-obſervation: 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 precepts; 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 I durſt not let 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 buffetted him: Men hide God from their eyes, 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 Aſſize, 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.

Job 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 houſe do eat him up, Pſal. 69.9. and he prefer the Spiritual before the Temporal good of his people; to ſee whether he will ſuffer them to be lawleſs in Religion, and allow out of helliſh policy, that which is deſtructive to Piety, even a curſed Toleration.

Gods eye, Sirs, may well make you look well to your walking, to your hands and hearts: Are uncleanneſs, injuſtice, oppreſſion, lukewarmneſs, atheiſm, bribery fit objects for Gods eye? It was ordered in the Law of Moſes, that when any went forth of the Camp to eaſe Nature, they ſhould dig an hole with a Paddle, and cover it; and the reaſon is given; For the Lord thy God walketh in the midſt of thy Camp; 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 privileged 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, Joſh. 25.14. The great Road in which all Travell, and the end of all the living, Job 30.23. The great Inn to which all travell. There is no man, ſaith Solomon, that hath power of his Spirit, to retain it, neither hath he power in the day of death; there is no diſcharge in that war, Eccleſ. 8.8.

It is ſtoried of Alexander, Quint. Curt.that having heard of Paradiſe, he was very eager of ſeeking it out, and for that end came into the Eaſt part of the Earth; where an old man meeting ſome of his Souldiers, bad them tell Alexander that he ſought Paradiſe in vain; For the way to Paradiſe was the way of Humility which he did not take: but ſaith he, Take this ſtone and carry it to Alexander, and tell him that from this ſtone he ſhall know what he is. Now the ſtone was a precious ſtone, and of ſuch a quality, that whatſoever thing was weighed with it, that was ſtill the heavier; only if it were covered with duſt, then it was as light as ſtraw; thereby ſignifying that though Alexander, and men in Authority out-weigh others in life, yet when they are covered with duſt, when death cometh, they are as light as others; all their greatneſs cometh to nothing. O how little Earth containeth Great Men when they die, who will not be contented with much while they live!

If then ye muſt die ſhortly, doth it not behove you to live ſtrictly? If your time be little, ſhould not your work be great for God and your ſouls? Whether thou wilt think of it or no, death is approaching thee; the Sun doth not move faſter in the Heavens, then thou art moving to the earth. The glaſs of thy Life for ought thou knoweſt is nigh its laſt 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 Religious Habits ill becoming them in their health, yet are very ambitious to die and be buried in them. And I have taken notice in ſeveral Churches, where are the Monuments of great perſons, that their Effigies muſt be erected kneeling, with a Bible in their hands, holding their hands up to heaven, and looking very devoutly with their eyes up to the ſame place; when I have heard of ſome of them, how Prophane and Atheiſtical they were in their Lives; that they uſed the name of God often in ſwearing, but ſeldom in praying, and prized a Romance or a Play Book above, and read them oftner then the Bible. Truly thus it is, Piety that is trampled under feet by you now in your health and life (believe it) will be a pearl of great price with you in your ſickneſs and death; then you will think the holieſt man the happieſt man; the Preciſeſt Chriſtian in the moſt bleſſed condition; then you would willingly change ſtates with them which are now Objects of your ſcorn; then you will wiſh that you had denied your ſelves, crucified the fleſh, glorified God, and walked after the Spirit; that you had ſpent that time in Praying and Reading, which you have ſpent in Carding or Dicing, or vain Recreations; that you had improved that wealth and ſtrength in the Service of your Saviour, for the honour of God, and welfare of your ſoul, which have been laid about the World and your luſts. O Sirs, when this time cometh, you will have other 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, and be little troubled;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. 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 ſave to your bed ſide, and boldly arreſteth you with a warrant from Heaven, aſſuring you by its ſymptoms on your body, that you muſt in good earneſt into the other world, and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God, and your ſouls (according to your deeds) ſentenced impartially, and ſent immediately to Heaven or Hell, then ſurely your apprehenſions of a new Nature, and ſtrict Converſation, will change, and you will wiſh with all your ſouls for a little of others oyl; for your Lamps will go out. The ſtouteſt unregenerate heart alive will droop at laſt, when God cometh to take away his ſoul; then his creſt falls, and his plumes flag.

Now poſſibly thy Cup overfloweth, thou haſt a large portion of the good things of this world, and they have ſo much of thy heart, that thou art little troubled about the things of the other world; the Table of thy life now is richly ſpread with honours, pleaſures, relations, poſſeſſions, and theſe have the largeſt ſhare in thy heart; in theſe thou ſolaceſt thy ſelf, deſiring no other Heaven. But what wilt thou do when Death ſhall come with a Voider, and take all away, even all thy treaſure on earth? then thou wilt wiſh thou couldſt find a treaſure in Heaven, that thou mighteſt die the death of the Righteous, and 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 ſtraight) At oportuit ſic Vixiſſe; that ſhe ſhould have been ſtraight in her life time. The way to make thy death comfortable, is to make thy life ſerviceable to God, and thy ſoul. He that would enjoy true reſt when he dyeth, muſt labour faithfully and diligently whilſt he liveth. It will be like a dagger at the heart in an hour of death to reflect upon the talents miſimployed, and opportunities miſimproved, which free grace afforded you for the honouring of God, and furthering of your own ſalvations. Sins of omiſſion will wound deeper at a dying hour then moſt are aware of. God hath committed a great truſt to you, and the day of your lives is the only time of diſcharging it; beſides, ye know not how few hours ye may have to your day, whether it ſhall be a Winter or a Summer day; the ſhadows of the evening may ſuddenly ſtretch themſelves upon you, and then it will be no longer day; therefore work the work of him that ſent you into the world, while it is day, for the night cometh wherein no man can work, John 9.4. Is it not ſad, that our common obſervation ſhould he ſo much verified in the practices of great men, That Bells ſtrike thick while they are riſing, but ſtand ſtill and give no ſound at all when they are at full pitch! That Magiſtrates ſhould like the Sun, the higher in the Zodiack, move the ſlower!

The more noble creatures are, the more active they are, Men more active then Beaſts, Angels then men. One I remember obſerveth, that God would not accept the firſt-born of an Aſs, becauſe it was a a dull ſlothful creature. The Spirit of God (which is in all that are ſanctified) is compared to fire, Acts 2. therefore they that would not grieve p. 275it, muſt not be ſlothful in buſineſs, but fiery, fervent (ſeething hot, as the word ſignifieth) in ſpirit, ſerving the Lord, Rom. 12.11. Hence it was that the Church of Epheſus got letters teſtimonial from Heaven, Revel. 2.2. I know thy works and thy labour, how thou canſt not bear them that are evil. And indeed the more good a Juſtice hath in himſelf, the leſs he will bear with evil in others.

Auguſtine hath a true ſaying, Qui non zelat, non amat, He that is not zealous for God, hath no true love to God. For though love be a paſſion, yet it delighteth to ſhew it ſelf in acting for the party beloved.

When Calvin grew ſickly, ſome friends diſſwaded him from hard ſtudying, but he gave them this anſwer, Vultiſne Chriſtum me invenire otioſum, would you have Chriſt when he comes (to me by death) to find me idle? So do ye think, that when ſinners Jehu-like drive furiouſly, ye ſhould not like Aegyptians, go heavily, leaſt death find you idle? Obſerve what became of the idle ſervant, that hid his talent in a napkin, Matth. 25.30. He was puniſhed with an eternal long night, who would not work in his ſhort day.

3. Conſider the day of Judgement, God will then ſearch and ſentence you, diſcover and reward you according to your works. Ye that examine and try others, ſhall then be examined and tryed your ſelves, and ye that acquit or condemn others, ſhall then be acquitted or condemned your ſelves.

How ſhould this thought move you to walk exactly, ſince your hearts ſhall be anatomized, and your lives manifeſted before God, Angels and men! Could ye but as Jerom, hear the ſound of the laſt trump always in your ears, Ariſe ye dead, and come to judgement, ſurely ye would he holy Judges and Juſtices indeed. Peter maketh this argument a ſtrong enforcement to holineſs, 2 Pet. 3.10, 11. p. 276The day of the Lord will come as a thief in the night, in which the Heavens ſhall paſs away with a great noiſe, and the elements ſhall melt with fervent heat; the earth alſo and the works therein ſhall be burnt up; ſeeing then that all theſe things ſhall be diſſolved, what manner of perſons ought we to be in all holy converſation and godlineſs? Obſerve, the certainty of it, The day of the Lord will come; If it were doubtful, it would not be ſo dreadful; but it will come ſurely, though it come ſlowly, therefore men had need to be holy. Tertullian obſerved of all thoſe that profeſt Chriſtianity in his time, none lived ſo looſely as thoſe that did not believe the certainty of the day of judgement; But obſerve 2. the ſuddenneſs of it, The day of the Lord will come as a theif in the night; when men at midnight are ſecurely ſleeping, they dream not of, nor prepare for a theif. It is ſometimes called a day, Matth. 25.13. propter revelationem ſecretorum; things that are now dark and ſecret, ſhall be then as clear and apparent as at noon day; the fire of that day will make things legible which are written with the juyce of Lemons. In that Spring time both wholſome roots and poyſonous will be diſcovered, which all the winter of this life were hid. The books of Gods Omniſcience and mans Conſcience, ſaith one, ſhall be then opened, and ſecret ſins ſhall be then as legible as if it were written with the brighteſt ſtar, or the moſt glittering Sun-beams upon a wall of Chryſtal, Eccleſ. 12. ult. And it is ſaid to be at night, propter improviſionem, &c. becauſe of moſt mens unpreparedneſs for it. The deſtruction of this new world by fire will find men generally in the ſame careleſs, carnal, ſecure, ſenſual condition, as did the deſtruction of the old world by water, Luke 21.35. as the ſnare on a ſudden catcheth the bird, ſo will that day of the Lord ſeiſe on ſuch beaſts. Obſerve 3. the dreadfulneſs of it, The Heavens ſhall paſs away with a great p. 277noiſe, and the Elements ſhall melt with fervent hear, and the earth and the works thereof ſhall be burnt up. Well may it be called the great and terrible day of the Lord, when the Judge will be a conſuming fire, Heb. 12.29. and ſhall come in flaming fire, 1 Theſ. 1.6, 7. try them by a fiery law, Deut. 33.2. before a tribunal of fire, Ezek. 1.27. plead with them in flames of fire, Iſa. 60.15. and condemn ungodly ones to eternal fire. O how dreadful is the voyce and noiſe of Fire! Fire in the night! how fearful and frightful then will ſuch fires at the day of Judgement be! As often as I think of that day,Quoties diem illum conſidero, toto corpore contremiſco Hierom. 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. 276duplicate page p. 277duplicate page 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, John. 12.36.

Ah how exactly ſhouldſt thou live, that muſt be tryed for thine endleſs eſtate by ſo ſtrict a law!

How diligently ſhouldſt thou keep thy heart, knowing that God will judge the ſecrets of thy heart! Rom. 2.16. How carefully ſhouldſt thou keep the door of thy lips, conſidering that of every (not only ſwearing or curſing, but) idle word which thou ſhalt ſpeak, thou ſhalt give an account at the day of Chriſt! Matth. 12.35. How wary ſhouldſt thou be in all thy deeds, believing that thou ſhalt appear at the Judgement Seat of Chriſt to give an account of every thing done in the body of fleſh, whether it be good, or whether it be evil! 2 Cor. 5.10. So think, ſo ſpeak, ſo act, as one that muſt be judged for all at the great day of Chriſt.

This may likewiſe incite you to work as Gods amongſt men, becauſe at that day Chriſt will come, and his reward will be with him to give to every one according to his works, Rev. 22.12. Your actions now are ſeed; if ye would reap liberally on that great harveſt day, ye muſt ſow liberally in this ſeed-time. Chriſt will then demand, how ye improved the many advantages, and opportunities which he put into your hands for the magnifying his Name, countenancing his people, propagating his Goſpel, puniſhing his enemies, and diſcouraging the workers of iniquitie. He will ask you why at ſuch a time, when you knew his Name was blaſphemed, his Day was prophaned, his Miniſters and Ordinances were trampled 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 ſit ſtill in matters of Religion, Acts 18.14, 17. Gallio cared for none of thoſe things. I muſt tell thee, thou art like then to find Hell hot, for thy being ſo cold in the cauſe of the bleſſed and glorious God.

O think of that day, and let it move thee to a faithful zealous diſcharge of thy duty. Zaleucus Locrenſis in his proeme to his laws hath theſe words,Hoc inculcatum ſit eſſe Deos, & venturum eſſe ſummum & fatalem illum diem. Let this be often preſſed upon men, that there are Gods, and that an account muſt be given to them of mens actions. Conſider the day of the Lord is coming, and who may abide it! In a word, Hear the concluſion of the whole matter; Fear God, and keep his commandments; for this is the whole duty of man: For God ſhall bring every work into judgement, with every ſecret thing, whether it be good, or whether it be evil, Eccleſ. 12.13, 14.

FINIS.

End of the text · George Swinnock, Men are Gods (1660)