THe Prophet, whether Asaph or Dauid, hauing taxed the iniustice of the Iudges of that time, and addressing himselfe to denounce Gods iudgement against them, in these words seemes to preoc­cupate the secure thoughts of their pride. Gods they were by office on earth, without controll therefore of men; and, as they seemed to conceit, exempted from censure of God himselfe.

The answer is in the person of God: 1. by con­cession, Its true, I haue said ye are Gods: 2. by cor­rection, but ye shall die as men.

In the words are two things obseruable: 1. the dignitie of the Magistrates office; 2. the infirmi­tie of their persons: their dignitie amplified, 1. by the author, God, I haue said; 2. by the eminence, ye are Gods.

Their infirmitie noticed in their death, in their fall; both amplified by similitude or paritie; yee shall die like men, and fall like one of the Princes.

First of the author: I haue said. This dixi of the Lord for Magistrates office, sounds aloud in Scripture, in nature, in heauen, hell, the crea­tures, mans nature and conscience.

Pro. 8. By me Kings raigne, saith Gods essentiall wis­dome: he meanes not only by the secret disposi­tion of his prouidence, but by expresse warrant of his ordinance. The Apostle in new Testament (to preuent the idle exceptions of Anabaptists) Rom. 13.1. There is no power but of God: Aug. contra Faust. Manich. lib. 22. cap. 7. Siue iubente, siue sinente, saith Augustine, by Gods either commissi­on or permission: thats Augustines glosse: the text addes more: The powers that are, are [...], or­dered and ordained of God. Theophylact. in Rom. 13. The persons are sometimes intruders, as in case of vsurpation; sometimes abusers of their authoritie, as when they tyrannize: but the powers themselues haue God for their author.

S. Peter indeed cals them 1. Pet. 2.13. humane ordinances; but hee speakes of the seuerall formes, not of the substance of gouernment.

In nature it selfe are found impressions of this ordinance: in heauen amongst Angels are Eph. 1.21. prin­cipalities and thrones. And there is an [...], Michael the Iude 9. Archangell. Amongst the Spheres, there is one first moueable commander of all the inferiours with his motion. Amongst Starres, there are greater and lesser lights, rulers amongst the rest. Yea such a power there is of this dixi, that the sound thereof hath pierced downe to hell. Deuils haue their principalities, not onely ouer other creatures, but respectiuely amongst themselues: therefore it is said, Mat. 25.41. the Deuill and his Angels, and Mat. 12.24 Beelzebub the Prince of Deuils.

To say nothing of bruit creatures, amongst which yet Philosophers haue obserued a perfect forme of regiment and policie: in man that [...], how doth euery thing pleade for gouern­ment? his constitution, his inclination, his consci­ence. So hath God tempered him in his fabricke and constitution, that we shall see in euery part of his nature something that rules, something made to be ruled. In the composition of his body there is an element predominant; the soule hath ouer the body Imperium [...]; the minde ouer the affectuous part Imperium politicum. If nothing else euince it, that awfull submission to regiment, which conscience suggests to sauages, sufficiently proues it. As farre as that principle is heard of, that there is a Rex Regum, and Dominus Dominan­tium; where euer its knowne that there is a God that iudgeth the earth, its knowne also and receiued, that there are nominall Gods on earth, with reue­rence [Page 4] next to the supreme Maiestie to be adored. Amongst the barbarous Nations of late discoue­red, hath beene found, as some religion and wor­ship of God, so some forme of policie and ciuill gouernment. Let it bee true that Tully hath in commendation of his Oratorie, that it first drew into ciuill communion the dispersed and bruitish companies of men: yeeld that that others haue, that fiction of diuine visions procured authoritie to lawes: let these be meanes; some principle there must be acknowledged in mans nature, fit to ac­knowledge equitie of such constitutions. Arist politic. lib 1. cap. 2. Ari­stotle saith there is in euery man [...], an affectuous and no lesse then impetuous inclination to such societie. And if any be vnfitted for that state, he is [...], a bruit; if any need it not, he is [...], God. But ouer and aboue all this, it more then seemes that naturall conscience, amongst other common notions, hath receiued the impression of this principle: how else comes it, that (a few extraua­gant natures only excepted) such awfull submissi­on is found in all, to men of our owne mould? yet in our apprehension clad with such venerable ma­iestie, that the culpable scarce behold them with­out trembling; and the guiltlesse yeeld willing reuerence to their persons. So euery way hath God pleased to make knowne his ordinance for magistracie.

It were wonder such a principle should finde opposition in the nature of man, by nature the most sociable of all sensible creatures: more strange, that amongst Christians (as they would [Page 5] be esteemed) this constitution should be thought either Heathenish, or Iewish. In a word, two sorts of men we finde opposite to this ordinance: First are they that out of a vicious disposition of their hearts, desire to liue as Iob saith they are Iob 11.12. borne, like the wilde Asse-colt in the wildernesse: and for none other thing dislike gouernment, saue onely that it restraines their vnbridled corruption. That bruitish strumpet in the Poet quarrels at Gods prouidence, that hauing set no bounds to the lust of beasts, hath taught men to reuerence the bond of bloud. A generation fitter to be confuted with a clubbe then with an argument. There once was such a state of Gods people the Iewes, liuing with­out controll of authoritie: see to what extremi­ties corruption breakes forth, notwithstanding all the reuelations of Gods will from heauen, and the fresh memorie of his vengeance vpon the Ca­naanites: the grossest Idolatrie, and most vnnatu­rall lust they are carried beadlong into. The rea­son is noted: Iudg. 17 5.6. Iudg. 18.1.30. Iudg. 19.1.22. In those dayes there was no King in Israel, but euery man did what seemed right in his owne eyes. And it was a prudent obseruation of that States-man in the remisnesse of Nerua his raigne: Its better to liue where nothing, then where all things are lawfull.

The second sort is of them that vnder pretence of I know not what Christian perfection, haue abolished Magistracie amongst other Iewish con­stitutions, and limit all precepts of subiection gi­uen in new Testament, to Magistrates heathe­nish. Let vs see a little whether the ordinance [Page 6] were in likelihood temporarie. First, we know no transient ceremonie that had place in mans inno­cencie; and haue reason to teach, that euen in in­nocencie there was a subordination of one to ano­ther, though without paine as now it is. That reason of the Apostle, Man was 1. Tim. 2.13. first formed, of him and after him the woman, had place in state of innocencie.

Besides, we hold it a rule, what euer ordinance knits man to God, man to man, is of perpetuall vse to the Church of God: and so much onely of Iewish ordinances we thinke abolished, as aliena­ted man from God, or man from man. Therefore of difference of meats, wee say it was temporarie, it was part of the E [...]h 2.14. partition wall betwixt Iew and Gentile: therefore of rigour and iustification of the law morall, its also abrogated, because it main­tained separation betwixt God and man. So wee tremble to thinke of Magistracie.

To bee short, if the ordinance were Iewish, what's the reason Paul reckoning vp the gifts of God for right ordering of the Church of new Te­stament, amongst others mentions 1. Cor 12.28. gouernments, that is, gifts of gouernment? Questionlesse hee saw, that euen in state of greatest perfection a­mong Christians, there were that should neede restraint by gouernment; and whose best safetie should stand in this, that they were assigned to the regiment of others. Let vs see whether in like­lihood the authoritie be limited to Magistrates heathenish. The title of Magistrates is, to be Rom. 13.4. Mi­nisters of God; their end and vse, the good of the [Page 7] Church. According to this glosse of Anabap­tists, the honourablest place of seruice to God is appropriated to Ethnickes, and therein Christians without intrusion cannot meddle. Their end, the good of Gods Church, which who can but absurdly imagine, should flow more kindly from heathenish, then from Christian Ma­gistrates?

Pauls counsell is to 1. Tim. 2.1.2.3. pray for Kings, and those in authoritie, that they may be conuerted; withall hee intimates the good issues flowing from their conuersion, peace, honestie, godlinesse, to the peo­ple of God. It were strange that from Princes heathenish we should expect furtherance in god­linesse and honestie, and not rather from them conuerted to Christianitie: nay, why pray wee for their conuersion, if from their Ethnicisme such gracious furtherances may be expected?

Its promised as a blessing to the Church of new Testament, that shee should haue Isa. 49.23. Kings her nursing Fathers, and Queenes her nursing Mothers. Neuer saw the Church Christian this promise accomplished, till the happy conuersion of Con­stantine to Christianitie; except to sucke the bloud of the Church, were to be nurses to the Church, such fauour neuer tasted shee from heathens. It remaines then, that notwithstanding those cauil­some exceptions of licentious Anabaptists, magi­stracie hath Gods ordinance to commend it to the perpetuall vse of the Church to the end of the world.

This comfort ariseth to Magistrates from this [Page 8] meditation; that they know their standing war­ranted by Gods ordinance.

Thus of the author of their authoritie: let vs consider their eminence.

Ye are Gods.] The impertinencies of Hierome and Augustine in their Commentaries, extending the dignitie to all Christians, the circumstances of the text apparantly discouer. To Magistrates, not to all Gods children, its said, yee are Gods: Gods, 1. by analogie: 2. Gods by deputation: 3. Gods by participation. The expositions haue some shew of difference, but are all coordinate. The analogie stands in semblance of actions and imployments to those of the great God of heauen and earth. As hee hath his seat for iudgement, so these their Tribunals and iudiciall Thrones, wherein to iudge of the actions of men: Theodoret. in Psal. 81. tanquam in hoc Deum imitantes, saith Theodoret. There is Iac. 4.12. one Law-giuer, saith S. Iames; hee meanes primarius. And yet of Princes, saith the wisdome of God; Pro. 8.15. By me (that is, by my allowance and inspiration) Princes decree iust things. Rom. 12.19. Vengeance is Gods, he will repay it; yet Magistrates are Rom. 13.4. Ministers of God to execute vengeance on those that doe euill. I am loth to make them transcendents; yet such sure is their authoritie on earth supra seriem: without con­troll of any, saue of that Rex Regum. Tertullian. ad Sea [...]m. Colimus Imperatorem (saith Tertullian) vt hominem à Deo secundum, & quicquid est, à Deo consecutum, solo Deo minorem. We reuerence the Emperour as a man next vnto God, and as one that hath what­soeuer he hath from God; inferiour to God only. [Page 9] It behoueth thee, saith Agapet. in parae [...] ad Iusti­nian. Imp. Agapetus to the Emperor of his time, to charge vpon thy selfe a necessity of kee­ping the Lawes, as hauing none on earth that can com­pell thee. So stand the Analogy.

Gods by deputation, 2. Par. 19 8 yee iudge not for men, but for the Lord, saith Iehoshaphat, the Deut. 1.17. iudgements is Gods saith Moses. Magistrates are his mouthes to pro­nounce, his hands to execute it. Kings and Prin­ces are Gods vicegerents on earth, by whom as by second causes he gouerns the world. Therefore Samuel being contemned in his authoritie, when he puts vp his complaint to God, receiues this an­swere, The people had not reiected him, 1. Sam 8.7. but God Cu­ius scil. vices gerebat, saith Aquinas, de regimine principum.

Gods by participation; Augustin. in [...] tractat. 48. Participando fiunt Dij saith Augustine, tanquam luminaillum▪inata. As starres participate their light from the sunne, the primum lucidum; so these their authoritie from the supreame maiesty. The glorious maiesty of God hath pleased to cast on them, some beames of his own excellency, to make them venerable in the eyes and hearts of men. Yee haue heard your dignitie; I beseech you take notice of your duty.

Its true I confesse, this eminence of dignity is originally in the supreame Magistrate, yet is there a streame thereof deriued to his delegates, which yee are. Thus thinke, the higher the Lord hath aduanced you, the more he expects to be honoured of you. The rule is Leuit. 10.3. God will bee sanctified in those that come neere him; either by a more then ordinary measure of holinesse in their [Page 10] liues, or by his extraordinary vengeance. Ye vt­terly mistake the matter, if because yee haue the moderation of humane Lawes, yee thinke your selues exempt from strictest obseruance of the Lawes of God. Kings themselues haue charge, Deut. 17.19 to read in the Law and to feare that God that hath so highly aduanced them. And sure it is, whatsoe­uer we thinke; sinnes take their greatnesse in part from the greatnesse of the persons by whom they are committed. The sheckle of the Sanctuary, was double in weight to the common sheckle; to peize aswell the sinnes of the Priests, as the offe­rings of the people. The expiatorie sacrifice, for the sinne of the Priest, Leuit. 4. was as great as that for the whole congregation. The reason I thinke is all one for the Magistrate. Gods mercy as great to him in his aduancement; his sin in the issues as pernicious.

If that preuaile not, weigh well how euery way quarrel-some at the liues of Magistrates the peo­ple are. Plutarch in precept Reipub. gerend. Cimon at Athens was taxed for this, that sometimes he dranke wine. Romanes, that could finde no other fault in Scipio, made his sleepe a matter of imputation. In Pompei the great it was made matter of criminous obseruation, that hee scratched his head with one finger. And general­ly you shall finde it true that Plutarch obserued; As the least blemish in the face, be it but a wart, is more conspicuous and troublesome, then were deformed scarres in the rest of the bodie; so the moates of rulers liues, seeme beames in the eyes of the people.

Consider also how preualent your examples are, either in good or euill: if good, none so ef­fectuall or wholsome; if ill, none so pernicious for imitation. Saith Paul to Peter, Why Gal. 2.14. constrainest thou the Gentiles to bee circumcised? what com­pulsory worke had Peter ouer Gentiles? how con­straines he them to circumcision? his gifts, and gracious carriage, had wonne him esteeme in the Church of God, and his example seemed a Law; therefore said Ierome truely; Coegit non verbo sed exemplo. As in sayling, saith Agapetus, Agape. qua supra. the error of an ordinary ship-man brings little detriment to the burthen, but the mistake of the Steres-man, or Pilot hazards the whole voyage: So in the Common-wealth, the sinnes of the vulgus doe little harme by infection; but the euil example of eminent Rulers, are no lesse then pestilent and banefull. Now blessed be God that hath inclined your hearts, to more then wonted conscience of the Sabaoth; my hope is, former neglects haue beene lamented. Gods people, I dare say, blesse his name for the amendment. But this I assure you, howsoeuer the oddes be great betwixt the important affaires of a Kingdome, and the base pleasures of the multitude; yet more preuailed the example of you mortall gods to incourage to prophanenesse then the example of the great God of heauen and earth, propounded Exod. 20.11 in the precept, to perswade the sanctifying of the Sa­baoth.

If none of these moue, weigh well, how accor­ding to rules of Scripture, the sinnes of others, [Page 12] committed by any our occasion, become ours by iust imputation. What euill is this that Nehe. 13.17 yee doe in breaking the Lords Sabaoth? said Nehemiah to the Rulers of Ierusalem; that sinned, not by personall commission, but by partiall conniuence, and to­leration of the sinnes of others. Now, God bee mercifull to the sinnes of our persons. If thou shalt be extreame to marke what in our owne liues wee doe amisse, Psal. 130.3 who shall be able to abide it? To these, if the burthen of other mens sinnes be added, com­mitted by any our occasion, how can our soules but sinke vnder the weight to the bottome of the nethermost hell?

Pardon my length in this admonition: the hearts and liues of your Lordships are to mee vn­knowne 1. Cor. 135. charitie bindes me to thinke the best; and I haue learned of Salomon, Eccles. 10.20 not to blaspheme emi­nent Rulers, no not in my secret thought. Your wis­dome I presume hath learn'd to interpret admo­nitions, not alwaies as imputations, but when we are guiltlesse, as preuentions.

But shall I tell you what is obserued in our pet­ty gods? our Dij minorum gentium: Mentior, if their liues proclaime not, that they thinke autho­ritie an immunitie from obedience to the Lawes of God: and so liue, as if they fancied no other happinesse in their dignities, then that they bring with them license to sinne without controll of a­ny. Tully tells of one, Augustin. de ciuit. Dei lib. 5. ap 27. Qui peccandi licentiâ foe­lix appellabatur, had gotten him Foelix almost for his surname, because hee was a licentiate in sin­ning. O miserum, said Augustine, cui peccare lice­bat. [Page 13] Wretched man that had license to sinne. Let that happinesse betide that person with whom God is angry for euer.

And generally yee shall obserue, euen superla­tiue sinnes proue diminutiues when they fall in­to great persons. As the audacious Augustin. de C uitat. Dei lib. 4. cap. 4. Pirate chal­lenged by Alexander for infesting the sea, made answere freely; Because I doe it in a Fly-boat I am called a Pirate; because thou in a great Nauy, thou art called an Emperour. That which we silly men call the language of hell, profane daliance with Gods name in common swearing, amongst our gallants hath the esteeme of Retorique; and oathes they reckon amongst the ornaments and flowers of speech; they serue to fill vp the hiatus of their broken sentences. Voluptuous lyuing, to eat, drink, sleepe, and rise vp to play, wee in our simplicitie terme the life of a beast. That bonum pecudum, great ones count their felicity, and haue closed it now in their definition; what is a Gentle-man but his pleasure? Cicer Tuscu. quaest. lib. 1. Vox pecudis non hominis, saith Tully truly, As if they were made in the earth, as Leuiathan in the sea, for nothing but to take their pastime therein. What should I speake of that gluttonous bouzing, taken vp in great houses, as part of their deuotion? as Ambrose notes the beastly custome in his time. Ambrose de He [...]i [...] & Ieiu­nio cap. 17. Bibamus pro salute imperatorum, & qui non biberit, sit reus in deuotione. Let vs drinke to the health of the King, who so pledgeth not his health, let him bee culpable in point of deuotion. O obsequie of pious deuoti­on saith Saint Ambrose, ironically, or rather ô [Page 14] foolishnesse of men, that thinke drunkennesse a sacrifice to God; as if the God wee serue were as Bacchus the Idoll of the heathen, to be propitia­ted with intemperance. 1. Tim. 2.1. Oremus pro salute Re­gum, pray for the health and saluation of Kings, that's Pauls deuotion. If such be your liues, this your obseruance of that God that hath so highly aduanced you, take heed it proue not your porti­on at the last, that the wise man hath; Potentes po­tentèr tormenta patientur, mighty men shall bee mightily tormented.

One thing more let mee adde on this ground, as more neerely concerning your Lordships: Analogie you haue in dignitie to the great God of heauen and earth: I beseech you be carefull in your executions to maintaine the proportion. Ie­hoshaphat hath particularized it in his charge to the Iudges of his time, vpon this ground, either of analogie, or deputation: 2 Chron. 197. Ye iudge not for men, but for the Lord, therefore let the feare of the Lord bee vpon you; take heed and doe it, for there is no iniquitie with the Lord, nor respect of persons, nor taking of gifts. The charge runs often for impartialitie in iudgement: ye shall iudge the small as well as the great, and haue no respect of persons in iudge­ment; not feare the face of the mighty, nor e­steeme a poore man in his cause: not fauour the person of the poore, nor honour the person of the mighty. Know it for suretie, iniquitie dwels not all in cottages, but findes entertainment in sieled houses. I would they were not, some of them, as its said of Shinar, Zech 5.11. the land where wickednesse is set­led [Page 15] as vpon her owne base. Ieremy in the search hee made in Ierusalem for a man, found goodnesse as rare among Ier. 5.5. the great ones, as amongst the vulgus. The state of our time and Kingdome is not much vnlike. My counsell is this onely: Let neuer ca­uillers haue cause to say of our lawes, as Anachar­sis spake tartly of those of Scythia, they are as spi­ders webs, the great flies breake thorow, the smaller onely are holden.

For gifts, how professeth the great Iudge, that herein requires your imitation, a holy scorne of them? Mic. 6.7. Thousands of Rammes, and ten thousand riuers of oile, none of these so precious in his eyes, as is the preseruation of iustice. Let the same minde be in you. What Peter speakes to Simon Magus, say you to corrupting bribers; Act. 8.20. Thy mo­ney perish with thee, that thinkest so sacred a thing as iustice, may be peruerted by money. Withall forget not what Augustine admonisheth, that there is something equiualent to a bribe, as much tainting the soule with guilt of iniustice, whether it be done prece or pretio, timore or amore, the sinne is the same. Pilate perhaps could wash his hands of bribes, not therefore of Christs bloud. The feare or fauour of Caesar, suggested by the people, ( Ioh. 19.12. Thou art not Caesars friend) was equiualent to a bribe, and swaied him against iustice to con­demne an innocent. The 1. Reg. 21.9.10.11.12.13.14. Iudges of Israel that sentenced Naboth to death, wee reade not to haue beene corrupted with bribes; but there was something equiualent, for which their soules to this day frie in hell, except they repented; whe­ther [Page 16] it was feare of Iesabels violence, or hope of fauour and preferment by her, that procured their cruell obsequiousnesse to her bloudy man­date. My Lords, hee that said yee are Gods, re­quires you in iudgement to put off all partiall hu­mane affections, and to frame your proceedings to those of the great Iudge of heauen and earth: so doing, his promise is to be 2 Chro. 19.6. with you in the cause and iudgement. Giue leaue now a little to direct my speech to those of inferiour ranke imploied in this seruice: they haue also their meditations na­turally affoorded from consideration of your dig­nitie. Consider it seriously, beloued Christians, you that haue to deale, whether by way of infor­mation, or testimonie, or howsoeuer. They are Gods by office and deputation, before whom ye stand; and the great God of heauen and earth Psal. 82 1. protesteth his presence in the assembly of his Vice­gerents. Know for a suretie, yee haue God a spe­ctator, a witnesse, a Iudge of all your proceedings. The obligation of an oath is sacred, wherein you 2. Cor. 1.23. contest the diuine Maiestie, and engage your soules to his wrath, in case you deale falsly or fraudulently before his Deputies. Let the feare of the Lord be vpon you. Tremble to play with the name of God in an oath before his Vice-gerents. The sinnes of the Country you cannot be ignorant of, they are growne clamantia, and the sinners of no lesse then Sodomiticall impudencie: Isa. 3.11. They declare their sinnes like Zodom, and hide them not. The mode­stie of Pauls times is long since worne out of vse. It was wont to be said, 1. Thess 5 7. They that are drunken, are [Page 17] drunken in the night: and the speech was once pro­uerbiall, He that euill doth, Ioh. 3.20. hates the light. Deeds of darknesse are now done at noone-day; and gluttonie is now no longer matter of Rom. 13.13. chambering, the very streets are filled with filthy vomitings.

I could wish it were matter of inquirie by your Law, the horrible dalliance with Gods name in vaine swearing; and can but wonder, how in a Christian Kingdome, a sinne of so great impietie hath so long wanted restraint by penall lawes. The names of Princes wee are iustly tender of, and the reproachfull traducing of their persons is in some cases capitall. For my part I could wish Moses Law reuiued, Who so blasphemes the Ruler of the people, shall be put to death: but withall cannot but lament, that the dreadfull name of the Lord of hosts should be so freely permitted to the pro­phane abuse of euery godlesse miscreant; and shall neuer thinke the Kingdome secured from Gods wrath, till such time as wee haue learned to Eccl. 9.2. feare an oath. Because of oathes Ier. 23.10. the Land mournes. And questionlesse that damned crue of mercena­rie periuers issueth out of this damnable crue of common swearers. Through too much familia­ritie with oathes, Gods name is growne into con­tempt; and whilest men make no conscience of swearing vainly, they grow at length to make as little of swearing falsly.

That of Recusancie I know is commonly mat­ter of inquisition; and yet to this day, the seue­rall sorts of Recusants are either vnknowne, or winked at. There are besides our superstitious [Page 18] Recusants the Papists, and the curious Recusants, the brethren (as they would be called) of the vn­brotherly separation, a sort of prophane, I know not whether I may say Recusants or Negligents: men that our of a godlesse disposition, in very contempt of all Religion, Heb. 10.25. forsake our assemblies. The liuing God is scarce serued with such deuo­tion in his Temple on the dayes of assembling, as Bacchus the Idoll of the heathen by these men vp­on their Ale-bench. I beseech you that haue to deale by way of information, of all others let not these profane persons be forgotten. We wonder much without any cause of wonder, at the multi­plying of Recusants. Know this for a rule, Po­perie hath a naturall issue out of prophanenesse. And wee haue no reason to maruell that men should fall from atheisme to superstition, from pro­phanenesse vnto Poperie. Its Gods iust iudge­ment on them that haue not 1. Thess. 2.11.12. receiued the loue of the truth, to send vpon them strong delusions to beleeue lies, that they all might be damned that beleeued not the truth, but had pleasure in vnrighteousnesse.

Lastly, (that no sort of men may lacke their portion) are they Gods Vice-gerents that are au­thorized to iudgement? Mee thinkes then they should tremble that haue to deale by way of ad­uocation or pleading, to giue patronage to an euill cause. How true it is I say not; but its vox populi, that Lawyers in their couetousnesse are of Absoloms minde in his ambition; 2 Sam. 15.3 Euery mans cause is good, it lackes but indifferent audience. Its an ill cause, they say, that admits no colour, that [Page 19] findes no aduocate; a rough stone sure, that some men cannot make smooth. But Isa 5.20. woe to him, saith Isay, that speakes good of euill, or euill of good: and Pro. 17.15. He that iustifieth the wicked, and he that condemnes the righteous, euen they both are abomination to the Lord. Proceed we now in the text: And yee are all the children of the most high.

There is a childe by generation, the expresse character of his Fathers person: so Christ the [...], Vnigena, the Ioh. 3.16. onely begotten Sonne of God. There are sonnes by creation, and specially of re­semblance in puritie; so are Angels called Iob 1.6. the sonnes of God.

Sonnes by adoption and regeneration; so all the Ioh. 1.12. faithfull: it were comfortable if so were also all Magistrates.

Children by semblance of maiestie and glory, as Gods liuely 1. Cor. 11.7. images in authoritie: so Magistrates and whomsoeuer God hath inuested in the glory of ruling power.

Are they all in this sense sons of the most high? What say wee to the case of impietie? Suppose them impious, said Quaestion. Armenic. lib. 10. cap 4. Amarcanus. All title to do­minion hath foundation in the grace of iustice and charitie; therefore impious men haue no lawfull dominion, but by impietie make forfeiture of their authoritie.

Thus wee distinguish: Its prouidence, not grace, that disposeth ciuill titles: grace, not pro­uidence, that makes them comfortable. It is true in a sense, impious men are all vsurpers in what­soeuer they enioy: the aire they breath in, the [Page 20] earth they tread on, the meat they eat, the clothes they are warmed with, 1. Cor. 3.22.23. are not theirs; I meane by spirituall right, that can giue them comfort before God: yet haue they a title indefeisible amongst men, by birth-right, succession, election, or if there bee any other course that prouidence hath chosen, thereby to deuolue such titles vpon them. Therefore wee say as Austin truly: Augustin. de C [...]at. Dei, lib. 5. cap. 1. Qui dedit Mario, ipse & Caesari; hee that gaue the Empire to Marius, gaue it also to Caesar; hee that to Augustus, the same to Nero; hee that to the Vespasians the father and sonne, those sweete Emperours, the same to that most cruell and bloudy Domitian. And in a word, hee that to Constantine the Christian, the same to Iulian the Reuolt. 1. Tim 2. Pray for Kings, saith Paul, yea though they were such as [...] gentilitèr vixerunt, said Opta­tus M [...]euitanus.

What say we to the case of tyrannie? Suppose them tyrants; retaine they still their honourable title and function?

Answere. If by tyrannie they meane vsur­ped regiment, perhaps its true that Albertus hath; subiection may bee performed, quoad sustinentiam; needes not bee performed quoad obedi ntiam: our patience may beare their tyran­nie; our conscience seemes not bound to yeeld them obedience. If by tyrannie they vnderstand ordinate power degenerating into crueltie by abuse, howsoeuer Papists and some other Diuines giue libertie with cautions to throw off the yoke, yet vetera vera: 1. Sam. 26.10.11. The Lord shall smite him, or his [Page 21] day shall come, or he shall descend into battell and perish. But God forbid that I should stretch forth mine hand against the Lords anointed, saith Dauid of Saul, a ty­rant by abuse of power, though not by vsurpati­on. Their vnction makes them sacred: the hurt­full touch of their persons makes the subiect sacri­legious. They are flagella Domini, as is said of Ashur, the Lords Isa. 10.5. Vers. 12. rods to chasten the securitie and disobedience of his people: yet so his rods, that the Lord onely hath authoritie to cast them into the fire.

What thinke wee of the state of incorrigible heresie, attended with excommunication? Popish diuinitie is knowne: the subiect (they say) is absolued from his allegeance.

I meane not to enter the question, whether Kings be subiect to that censure: its probably disputed both wayes. Yeeld that Ambrose did iustly with Theodosius in that Theodoret. [...]st. Ecclesiast. lib. 5 cap. 18. abstention; for I professe I am yet to learne whether it were a compleat excommunication: but yeeld it ex abundante.

The sentence of our Sauiour is direfull; Sit tibi sicut Ethnicus: Mat 18.17. Let him be to thee as an heathen or Publican. Grauius est, saith Augustine; [...] 1. c p. 17. Its more then if a man were slaine with the sword, or consumed with fire, or cast to wilde beasts to be deuoured: yet is it but a tanquam, not a plusquam. It make them as Ethnickes, not in worse case. Suppose them there­fore in case of Ethnickes being excommunicate: is not loyaltie to bee performed to Ethnicke Kings? What was the state of Emperours and [Page 22] Kings when the Apostles gaue those precepts of subiection, but heathenish? yet is it their con­stant rule, Rom. 13.1. Be subiect to the higher powers. And saith the Lord by Ieremy, Ier. 29.7. Seeke the peace of the Land whither I haue caused you to bee carried captiues, and pray vnto the Lord for it. And who but he that hath sold himselfe to worke wickednesse in the sight of God, dares teach, that excommunication makes parricide lawfull to the childe? or that children are absolued from duty to parents lying vnder the sentence of excommunication? Or why should wee thinke it brings more detri­ment to authoritie in the weale publike, then to that in priuate families? To shut vp the point: That spirituall sword depriues of spirituall rights, that concerne the kingdome of Heauen, de­priues none of his ciuill rights, which hee hath as a member of ciuill societie. Mat. 16.19. The keyes are giuen to the Church, to open and shut the kingdome of heauen, meddle not at all with the kingdomes of the earth.

I conclude it with that admonition of Salomon: My sonne, Pro. 24 21. feare the Lord and the King, and meddle not on any pretence with them that are seditious. Are they impious? pray for their pietie? Are they ty­rannous? pray God for thy patience, and their inspiring with clemencie. Presumes any to ex­communicate? Know first, if any such power bee giuen vnto men ouer Kings and Princes, yet is it inuested in the persons of their owne Pastors. 2. If it be not regularly done, a nullitie there is in their conscience, and ought to be in thine [Page 23] esteeme. 3. If neuer so ordinately, it depriues but of spirituall, not of ciuill titles.

The last thing remaines, the infirmitie of your persons: yee shall die as men. The origi­nall is as Adam, which Ierome takes properly, Hieron. in locū. o­thers appellatiuely; the sense is both wayes the same.

The sentence some conceiue a comminati­on, some onely as a monition, the latter clause is no doubt a threatning; this former best interpre­ted a monition. It comes in, mee thinkes, as that stake in Pauls flesh, after his extraordinary reuelations, least he should 2. Cor. 12.7. bee exalted aboue measure: or as the voice of the crier following the tryumphers Cha­riot in Rome, eftsoones ringing that in the eare, memento te esse mortalem.

A meditation necessary for all men; most for them of highest dignity: how prone wee are to conceit in our very nature something more then humane, because our persons are clad with diuine dignities, we see in plentifull experience. Herod in his magnificence admits the applause of the peo­ple, The Acts 12.21.22.23. voyce of God and not of man, till hee lear­ned by experience that the wormes should eat him. That monster of men in Rome, puffed vp with suc­cesse of victories, attempts to imitate thundering Iupiter. Seneca scoffeth at his pride: but so true it is that the Psalmist hath; Psal. 49.20. Man being in honour hath no vnderstanding, nor so much as remembrance of humane infirmity.

I confesse, I seldome read of any that could hope for immortality vpon earth. But the absurd [Page 24] desires of some I haue heard of, wishing, if it were possible, to perpetuate a miserable life in this sinful state vpon earth; rather then to aduen­ture their soules vpon vncertaine hopes (as to them they seeme) of a better state in the life to come. I maruell not at it. Its their profession; this life they know, that other they know not. A speech sauouring of the little relish of the things of God: and euidencing their no title to the comforts of Gods kingdome. This life they know; would God they knew it, either as Apuleius, or but as Augustine describes it. Aug de verb. Dom. secund. Matth. ser. 1. Inter casus ambulamus: Wee walke amiddest a world of casualties. Si vitrei essemus: Yet were our mettall but as glasse, lesse rea­son wee had to feare mishappes; but its much more fraile. Fals by mishaps we feare for those brittle ves­sells: but age or sicknesse wee feare not in respect of them. Man therefore more fraile them they; who besides the many casualties that haue continuall inter­course in his life, lies open to infeebling by age and sicknesse; for suppose no casualty betide vs: yet tempus ambulat, vitat homo ictum, numquid vitat exitum?

I am sorry wee should haue cause to teach by instruction, that which fooles may learne by ex­perience. Bernard. de conuers ad cle­ric. cap. 14 Death pit [...]eth not pouerty, nor reueren­ceth riches; spares no mans birth nor qualitie, nor age, the ods is this onely [...]etwixt old and young, Se [...]ibus in ianuis, adolescentibus in insidijs est. My purpose is to be your remembrancer, no teacher of mor­tality.

This onely I beseech you consider with mee, [Page 25] Wha [...]oeuer eminence of dignitie God hath clothed you withall, [...]ee hath not exempted you from condition of mortalitie▪ Yee shall die like men Agapet. in [...]are [...]. ad Iu­sitian Imperat. [...], in the eminence of dignitie, yee are like vnto God; [...], in the esse [...]ce of your body, of the same condition with meanest men. The principles of your constitution alone; [...]. Clay we haue all the first father and founder of our generation; [...]: As well the Prince in his throne, as the beg­gar vnder the bush, our genus is lutulentum; dirtie, at least dustie; and our ende resolution into the same principles. Heb. 9.27. It is appointed to all men once to dye. Remember the consequent; after that comes iudgement. Thus thinke euen when ye sit Iudges of other mens liues, ye haue not arbitrium, no not of your owne. There is Eccles. 8.8. no man that hath power ouer the spirit, to retaine the spirit, neither hath hee power in the day of death, neither is there discharge in that warre. When thoughts of pride, or per­uerting iustice shall arise, thus thinke; My Isay 2.22. breath is in my nostrills: What if the Lord should cite mee to his tribunall, euen now when I thinke of abusing iustice, a thing so sacred? Eccles. 11.3 As the tree fals, so it lies; so as we die, so are wee presented to iudgement.

It is an error of mans pride, to thinke they shal haue esteeme at that day, according as they were more or lesse cladde with dignities in this life. Death strippes of all dignities, and wee are pre­sented naked to the Lords tribunall. Apoc. 14.13 Blessed is the man that dies in the Lord; his workes follow him; [Page 26] Psal. 49.17. his pompe he leaues behinde him. Yet hearken to a course whereby yee may perpetuate iudiciall dignitie, and at the great day sit on Thrones iudging the Tribes of Israel. Not dignitie, but sanctitie makes vs Christs Assessours. The 1. Cor. 6.2. Saints shall iudge the world. This sanctitie ma­nifest in your liues, in your callings, my soule for yours, your resurrection shall bee glorious. In case it be neglected, heare what, not I, but the Lord by his Prophet threatneth; yee shall fall like one of the Princes.

They are witty and industrious niceties that Hierome hath, Hier. ad loc. m. enquiring the sense of this commi­nation. This one of the Princes hee conceiues to be the deuill, that prince of the aire, Lucifer the prince of the deuils, the prime deuil amongst the Legions of infernall spirits. As Lucifer, so shall ye fall. Non potest Angelica dignitas mortem recipere, sed tantùm ruinam. The deuill died not, but fell from the dignitie of his creation. Thus Hierome; with whom accord Augustine and Theodoret. Augustin. & Theodoret. ad locum.

Thus rather conceiue the Prophet, vpon hypo­thesis of their iniustice impenitently continued, to threaten the ruine of their thrones, and destru­ction of their persons, by some speciall hand of God. And the better to set before their eyes the horrour of their fall, and withall to preuent the securitie might arise from their present greatnes, he remembers them of Gods wrath and power­full destruction poured out vpon the Princes of the Nations, which the Lord had cast out before their eyes, suppose vpon Psal. 83.11. Oreb and Zeeb, Zebah [Page 27] and Zalmunnah, whose ouerthrow to like purpose the Prophet mentions in the next following Psalme.

The point here to be noticed is the iudgement of God against iniustice and crueltie, threatned and exem­plified. Consent of Scriptures for like threatnings reade at your leisure, Mich. 3.9.11.12. Zeph. 3.3.4. Ezek. 22.27.31. Others many you may obserue as you reade. Executions perhaps will more moue; and in this kinde stories abound. 1. Sam. 4.18 The downfall of Eli, a deare seruant of God once Iudge in Israel, for conniuence onely and foolish pitie, 1. Sam. 2.12.23.24.25. (where bowels of nature might seeme, if not to dispense with seueritie, yet to excuse his lenitie) Scriptures haue registred for our warning and terrour. For higher degrees of iniustice, records are plentifull: few tainted with that sinne haue died the common death of men, or beene visited with the common visitation of all men. Of Pilate write Eutrop. lib. 7. Euseb. Eccles. hist. li. 2. ca. 7. Eutropius and Eusebius, how vnder Caius the Emperour he was miserably tormented, and in the anguish of his soule chose this compendium of his tortures, to be his owne deaths-man. Tertullian. ad Scapulam. Vige­lius Saturninus President and Iudge at Carthage, the first (saith Tertullian) that drew sword against vs, lost his eyes. Claudius Herminianus President of Cappadocia, after many cruel vexations of Chri­stians, stricken with the pestilence, was eaten vp of wormes. Henrie. de Erford. Antiochus President and Iudge vn­der Aurelian, whilest Agapetus the Martyr is in his torments, fals suddenly from the iudgement seat, and crying out of the burnings he felt in his bow­els, [Page 28] giues vp the ghost. These you will say were at the highest point of iniustice, persecuting to death Christ in his members. But remember, 1. that in iniustice as in other sinnes, the downfall is headlong, and men once giuing reines to them­selues in euill, know no stay till they come to ex­tremities. 2. Besides, where the fact is not so foule in it selfe, circumstances may make the iniu­stice as damnable in vs. These are examples of Gods immediate executions: there are others wherein hee hath vsed men as his instruments. The A. Gellius Noct. Attic. lib. 20. cap. 1. Romane lawes of the twelue Tables ap­pointed death for that Iudge that should be con­uicted to haue peruerted iustice for money: ac­cording thereto were their executions, till such time as corruption growing into great persona­ges, they mitigated the seueritie, and exchanged it for banishment and consiscation of goods. Tit. ff. & C. ad leg. Ful. repetund. Cambyses King of Persia, hauing detected the corruption of a Iudge in his kingdome, com­mands him to bee put to death, his skinne to bee pluckt off, and spread vpon the iudgement seat as a carpet or hangings, his sonne to sit in the fa­thers Throne so adorned, that he and al posteritie might feare for euer to peruert iustice, and to deale vntruly in iudgement.

My Lords, of these whether immediate or me­diate iudgements of God, thus thinke as Paul ad­uiseth: 1. Cor. 10 11 They happened to them as ensamples, and are written for your warning, to make you cautionate how yee fall by example of like iniustice. I say as Ambros. de Nibathe Iezra­elit. cap. 11. Ambrose when hee closeth the Story of Achab [Page 29] and Iezabels fearefull end: Fuge ergo diues huius­modi exitum. Sed fugies huiusmodi exitum, si fuge­ris huiusmodi flagitium. My Lords, tremble at such ends, and be carefull to auoid them. Such ends yee shall auoid, if yee carefully flie from such like iniustice. Faxit Deus. Cui gloria in saecula saeculorum. Amen.