living Iob 30. 23. Eccles. 88. both the small and the great are there even Kings and Counsellors Iâ—b 3. 13 14 19. Death is Pambasileus a truly Catholick Universal King it is not only Rex terrerum the King of fears but Rex terrarum an Oecumenical King that spares no age Sex Nation or condition In Gâ—lgotha are scâ—lls of all sorts and sizes hence it is that â—he Prophet Isaiah must not only say but Cry so as all may hear for most men are deaf on this ear that not only some but all flesh is grass Isa. 40. 6 7. i. e. iâ— is a feeble empty fading thing it withers while we touch it yea and the glory of it i. e. such as have more glory bestowed on them then others are but as fading flowers The sythe of death knows no difference but mowes down both alike Psal. 102. 11. 103. 15 16. Iob 14. 2. 1 Pet 1. 24. Iaâ—es 1. 10. 11. It Pâ—ssâ—th upon all men Rom. 5. 12. he doth not say Death may pass or shall pass but it hath passed over all men for though it hath not ipso facto as yet slain all yet death is as certain as if it were already executed upon all 2. All are sinners even great men as well as Poor and therefore all must die for sin brought death into the world Rom. 5. 12. 6. 22 23. 3. We are all made of fading Materials Great men dwell in housâ—s of clay and their foundation is dust as well as others Iob 4. 19. Gen. 3. 19 18. 27. We are Dust Originally and Finally even Kings that are Gods on earth are but Gods of earth or rather clods of earth hence the earth is called His by a special propriety Psal. 146. 4. man i. e. Princely men for of such he there speaks returns unto his dust he doth not say they go to their Cities Castles Kingdoms these are now anothers but he goes to his Tomb to his Dâ—st and Ashes that is the proper possession of Kings 4. They are subject to the like or greater diseases calamities and judgements of poysoning stabbing stifeling surfetting c. then other men 5. As inferiour persons must die and so make way for the arising of others so also must Superiours God hath others to arise and succeed them in their places that his power and glory may be seen in them also Hence Saul dies that David may succeed him Moses dies that Ioshua may appear Daniel dies and then Haggai and Zecheriah arise and when Iohn Baptist died then Christ appeared 6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death T is not 1. Riches 2. Strength 3. Parts Policy 4. Dignity 5. Friends 6. Piety 1. Their Riches cannot save them from the grave they avail not in the day of wrath Prov. 11. 4. Ezâ—k 7. 19. Zeph. 1. ult the rich man died as well Lazarus Luke 12. 20. 16 22. those that spend their dayes in wealth yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls and dream of living here many years this is called folly Luke 12. 19 20. and is notably confuted Psal. 49. 6. to 20. Princes that had gold and filled their houses with silver yet must to their graves as well as the poor Iob 3. 15. Death will not be bribed we gave a notable instance for this in the King of Tyrus who abounded with all Riches Jewels Merchandise and lived in Eden the garden of God he lived as t were in Paradise insomuch that in his own conceit he was a God for Power Wisdom and Majesty but God made him quickly to know that he was a weak man and therefore he cut him off by a violent death in his own City Ezâ—k 28. 2. to 14. 2. Not Strength Sampson was strong yet death was too strong for him Alexander and Caesar which conquered Kingdoms yet could not conquer death Nero Caligula Domitian Titus c. the Terrors of their Time yet were all conquered by the King of Terrors Men of power have no power over death Eccles. 8. 8. the Captain the mighty man and the man of War are all in the grave Isa. 3. 2 3. 3. Parts Policy Learning Wisdom cannot preserve any from the grave Solomâ—n the wisest of men is dead and daily experience shews that wise men die as well as fools Psal 49. 10. Eccles. 2. 16. the Judge the Prudent the Prophet the Consellor and the eloquent Orator are all swept away by death Isa. 3. 2 3. Death is Nomen indeclinabile the greatest Clerks have not been able to decline it 4. No Dignity nor honour can stave off death Herod in the midst of his Pomp was smitten dead and devoured by Vermin Let a man be never so high in honor yet he must die and perish Psal. 49. ult Iob 21. 28. 32. such as are the staff and stay of a State even the Antient and the Honourable yet are taken away by death Isa. 3. 2 3. 5. Friends cannot save or shelter you from this Arrest be they never so great or good in them is no help they cannot help themselves much less others Psal. 146. 3. 6. Not Piety If any thing in the world could save a man from the grave it is this and yet we see Moses a Pious Meek Learned Self-dâ—nying Servant of God dies Deut. 34. 5. Moses the Servant of the Lord died David a wise man and excellent Musitian a valiant Souldier a man after Gods own heart and one that fulfilled all his will and yet after he had served the will of God in his generation he fell aslâ—ep Acts 13. 22. 36. the holy Prophâ—s do not live for ever Zach. 1. 5. but even the Righteous themselves do perish Isa 57. 1. Christ doâ—h not free his from death but from the 〈◊〉 of deâ—â—h that which is Poenal is taken away he hath made that which in it self is a curse to become a blessing of a Poyson he hath made a Medicine and of a Punishment an advantage So that what Agag spake vauntingly we may speak truly The bitterness of death is pâ—st Hos. 13. 14. Vse 1. Fear not great men when they are great Oppressors for there is a greater then they who will bring them to judgement how oft doth the Lord blame his people for fearing such as must die and then all their fury ceaseth Isa. 51. 12 13. 2. Trust not in them Though they be never so great yet they must die and then all thy projects perish If a man might trust in any man it is in Princes for they can do more for us then ordinary men and yet we are expresly forbidden trusting in them Psal. 146. 3 4. Trust not in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish Where you may see
Psalm wherein are matters of the greatest moment Thus when the Lord publisht the Ten Commandments the better to prepare us for the hearing and obeying of them he sets a short but pithy Preface before them Exod. 20. 2 I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Every word hath its weight 1. I am Iehovah by whom you live move and have your being 2. Thy God by Creation and by Covenant 3. That brought Israel out of Egyptian bondage and have delivered thee from a far viler slavery and bondage even from the slavery of sin and Satan from the Curse of the Law the guilt of sin from Death Hell and Wrath to come So Christ himself set a Preface before the Lords Prayer the better to prepare our hearts for the duty according to that of Solomon Eccles. 5. 2. Observation 2. That there is a Trinity of Persons in the Vnity of Essence The Persons or Subsistences are three yet the Divine Essence is but one being equally communicated to all hence these three are said to be one 1 Iohn 5. 7. Mat. 28. 19. 1 Cor. 12. 4 5 6 11. 2. 13. 13. Now let all the world dispute and wrangle their hearts out yet these three or four Texts if there were no more are sufficient to settle any gratious soul in the truth of this point As for those Photinian Arrian Antitrinitarian Socinian Hereticks which are of late so rife amongst us who list may see them fully and learnedly confuted in Dr. Owens Treatise against Blasphemous Biddle Chap. 7. pag. 138. Dr. Cheynell in defence of the Trinity D. Arnoldus contra Socin cap. 1. q. 32. pag. 136. D. Prideaux Lect. 17. pag. 261. fol. Mr. Nortons Orthodox Evangelist Chap. 2. 21. Observation 3. Our God is the most mighty and powerfull God He is nat only El strong but Elohim Almighties or All-powers All the weight and power that is in the Creature 't is in him Originally Operatively Eminently His Power is like himself infinite and Unspeakable beyond the Tongues expression or the hearts imagination This may comfort us in adversity God is able to raise us and deliver us Psal. 34. 19. Though our enemies be great yet our comfort is that there is a greater then they Iob 32. 14. Eccles. 5. 8. Ephes. 6. 9. though we be weak yet our Redeemer is strong Ier 50. 33 34. this upheld those three Caldean Worthies The God whom we serve is able to deliver us Dan. 3. 16 17. God is not only faithfull but Almighty and powerfull to fulfill all his promises to his people 2. It must keep us Humble in Prosperity for as God hath power to give so he hath power to take all from us if we abuse it to his dishonour Hosea 2. 8. to 13. In his hand is our Life Health Wealth and all that we possess Whom will we fear if we fear not him Observation 4. Magistrates must not desire to be solitary and Independent As Affectation of Independency is an error in the Church so also in the State hence the Lord tells us here of a Senate and Assembly of Judges God hath not committed this power to one Magistrate for that would be a burden too heavy even for a Moses alone Deut. 1. 19. But which is a great mercy t is committed to many One man we say is no man Woe to him that is alone and hath none to counsell him That which ruined Iulius Caesar was self-conceitedness and refusing to consult with the Senate What a sad condition would Nations soon be in if they were subject to the Will Lust and Tyranny of one single man T is in the multitude of Counsellors that there is safety Prov. 11. 14. Hence Moses appointed many Judges over the people Exod. 18. 21 22. Num. 6. 11 16 17. and we read of a Senate of seventy Elders and Senators which were appointed by God himself to rule the people and he ordered Appeals from inferiour Courts to which all cases of difficulty were reâ—erred both in Ecclesiastical and Civil affairs Deut. 17 8 9 10 11. 2 Chron. 19. 8. to 11. Appeals are de jure naturae they are founded in nature even Reason tells us that 't is unfit that any man should be a Judge witness and accuser in his own cause no wise or sober man will desire such Independency Solitary Birds are usually Birds of prey but Sheep Bees and Doves which are Congregative creatures are most harmless and innocent Observation 5. Magistracy is Gods Ordinance T is no humane device or Politick invention to keep men in awe but its Original is from heaven 't is a Plant of Gods own Planting which shall never be rooted up so long as the world endures maugre the malice of all fanatick seditious Levellers whatsoever Indeed when Christ comes to judgement at the end of the world then and not till then he will put down all Rule and all Authority and Power for in Heaven there will be no need of them 1 Cor. 15. 24. God is the Author Approver and Defender of Magistracy from him they have their Mission and Commission all that rule and reign are either Missi or Permissi either sent by him 1 Pes. 2. 14. or suffered by him Usurpers by Permission and lawfull Governors by Commâ—ssion from him the one by his Providence and some kind of approbation the other by his Ordinance and appointment for there is no Power but 't is of God the Power is his however men come by it or however they abuse it though many have not only acquired it by wicked means but administred it in a wicked manner yet still the Magistrates Authority not only Abstractly considered in it self but Concretly in the person administring it is of God Daâ— 2. 21. 4 32. Iohn 9. 11. Rom. 13. 1. the powers that are they are of God whether the persons be good or bad yet the Office is from him and that not only Permissivè Ordinativè Directivè for so sin sickness are of God by way of permission ordering and directing but Magistracy is of God approbativè mandativâ— by way of approbation and command They bear his name they wear his Livery they are imployed in his work he takes their account and rewards them Hence 't is that in the Text their Assembly is called Gods Assembly and their Throne Gods Throne 1 Chron. 29. 23. and their judgement Gods Judgement Deut. 1. 17. 2 Chron. 19. 6. The Iudgement is Gods i. e. 't is of God and for God 't is of God in respect of Ordination and for God in respect of Administration Hence the Apostle calls the Magistrate three times together in express terms The Miniter of God to defend the good and punish the bad Rom. 13. 4 5 6. This he could not be had he not his Power and Authority from God This made the Psalmist to counsel Kings and Judges not to cast away
Magistrates and godly Ministers are great losses and therefore the Saints lay them deeply to heart When Moses was dead the people mourned for him thirty dayes Deut. 34. 8. when Samuel died all Israel mourned for him 1 Sam. 25. 1. yea when Saul a wicked King and Davids enemy too was dead yet see how he laments his fall and makes a Panegyrick or Funeral Oration in his praise 2 Sam. 1. 17 c. So good Ministers are spiritual Fathers the Chariots and Horsemen of Israel and therefore we should lay to heart their deaths Num. 20. 19. 2 Kings 13. 14. Acts 8. 2. and the rather because t is the sins of a people that provoke the Lord in wrath many times to remove godly Magistrates and Ministers from amongst us 3. Those Titles of Dignity do shew Magistrates their duty Let no man glory in Empty Titles but labour to answer them in obedience Let your lives and your names answer each other Remember that God hath given you Magistratical gifts not for your selves but for the good of others and to him you must shortly give an account of all the Talents which he hath intrusted you withall Hearken not then to flatterers who would puff you up by telling you that you are Gods and Sons of the most High and therefore you may do what you please you are to account to none but God Where the word of a King is there is Power and none may say â—nto him What dost thâ—â— Eecles 8. 4. and Samuel tells the people say these Court-Parasites that Kings have absolute power over the lives and estates of their Subjects 1 Sam. 8. 11. to 18. Thus they make Kings glad with their â—yes Hos. 7. 3. and are the worst sort of Beasts for whereas other beasts pray upon dead carkasses those devour men alive As for that Text Eccles. 8. 4. the meaning is that where the word of a King is there is power viz. to punish such as do evil and none can call him to an account for so doing and in this sense none may say unto him What dost thou else the wicked actions of Kings may be yea and have been reproved Nathan reproved David saying What hast thou done Elijah reproved Ahaâ— for his murder saying What hast thou done T is only Gods Prerogative Royall to do whatsoever pleaseth him and to be accountable to none none may say unto him What dost thou Dan. 4. 35. The greatest men in the world are or should be under Law T is not for any man to say Sic volâ— sic jubeo stat pro ratione voluntas My will 's my Law no Kings themselves must read and rule by Law Deut. 17. 2. As for that Text in Samuel T is the threatning of a Judgement and not the Imposition of a Duty q. d. This people shall dearly rue the casting off that Form of Government which I have given them for I will give them a King in my wrath that shall deal like a Tyrant with them taking away their goods and Cattle from them by violence and making slaves of them and theirs as the Kings of the Nations whom they desire to be like have done to their subjects ver 9 11. Samuel tells them this will be the manner of your King The Court-Bishops render it Ius Regâ— the Right of the King and thereupon inferred that all the Subject had was in the Power of the King and lay at his mercy But Misphat Hammelech doth not here signifie Right or what Kings de jure ought to do but what de facto they would do to satisfie their Lusts of ambition and covetousness This will be their custom for so the word is rendred Gen. 40. 23. Exod. 21 9. 1 Sam. 2. 13. yet that did not justifie the wickedness of the Priests not Right for if Kings might lawfully do all that is here set down then Ahab had not sinned in taking away Naboths Vineyard by violence from him but this is expresly forbidden Ezekiel 46. 18. and God punisht Ahab for it 2 Kings 21. 18. but the Lord commands the King to study his Law and to rule according to it Deut. 17. 16 17 18. 22. 37. which is directly contrary to this Ius Regu for there the Lord commands the King not to multiply Horses Ver. 16. but here t is sad he will do it Ver. 11. The Lord commands that he should not covet riches Deut. 17. 17. but here t is said ver 14. that he 'l get their Fields and Vineyards from them and take their Cattle and Children from them vâ—r 14 15 16 17. Caution Yet this doth not debar Rulers from a Legal right over the persons and estates of men both in times of War and Peace provided they exercise it in a lawfull manner viz. for the promoting of the publick good and the defence of the Laws Religion and Peace of the Land Now as the Magistrates must take heed of Anabaptists on the one hand who offend in Defect and give him too little so he must take heed of Court-Clawbacks who offend in Excess and give him too much they make a God and an Idol of him for their own ends obeying his commands against Gods commands and preferring great mens wills before Gods holy word Those cry up Kings as Gods calling them Omnipotent Unlimited Independent not to be questioned by any Authority c. Thus the Arminians to curry favour with great ones and the better to supress Synods supersuperlatively extolled the Power of the Magistrate in Ecclesiastical affars and this is the policy of many Sectaries in our dayes to cry up Magistracy that they may the better cry down Presbyterie which they know would curb their errors and prophaness Thus Erastus a Physitian but a rotten Divine puts all Church-censures into the hand of the Magistrate and so confounds Magistracy and Ministry together which are too distinct offices having distinct bounds and duties belonging to them which they may not trangress upon pain of Gods displeasure If Vzziah the King will be so bold as to offer Sacrifice which belonged to the Priest let him expect a Leprosie for his pains 2 Chron. 26. 18. to 22. See the Erastian Tenents fully confuted by the Learned Rutherford his Divine Right of Chrurchgovernment Chap. 6. Q. 2. p. 257. to 647. and in his Due Right of Presbyterie in fine chap. 6. p. 387 c. Gelaspy Aarons Rod blossoming per totum The Vindication of the Presbyterian Government by the Province of Lâ—ndon p. 8 9 c. Walaeus Loc. com P. 2. p. 3. ad pag. 73. Apollonius Ius Magistratus circa Sacra 4. Magistrates must take heed of dishonouring their Honourabse calling by profane practices Their lives should be an Epitome of their Laws They are apt to call for Duty and Reverence but let them do their duty to God and honour him and then he hath promised to honour them but if they suffer Gods name to be
poor 2 Chron. 19. 7. Iob 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. so Rulers must imitate and follow him in their measure and degree Thus â— maziah did justice on those that killed his Father he did not protect them by his Prerogative 2 Kings 14. 5. and Asa deposed his own Mother for her Idolatry 4. In Clemency Pitty and Mercy God is pittifull even to the Rebellious and loth if by any means it might be prevented to destroy them Psal. 68. 18. Hosea 11. 8. He is not extream to mark what we do amiss but is slow to anger though he be great in power In this the Gods on earth must imitate the God of Heaven they must not oppress their brethren Ezekiel 45. 8. nor rule over them with rigor Lâ—v. 25. 43. they must not be like roaring Lions and evening Wolves which leave not the bones till the morning Zeph. 3. 3. but they must consider that they rule over men and not beasts and therefore they must deal tenderly and mercifully with them that they may get the affections of their people which is the best upholder of the throne Prov. 20. 28. David by loving compeliations wins the peoples hearts 2 Chron. 10. 7. Hear my Brethren and my people So Theodosius by his loveliness and clemency gained many Kingdoms The Goths after the death of their own King beholding his Temperance Patience and Vertue gave themselves up to his Government When Cicero would claw Caesar he tells him that his Valor and Victories were common with the rest of his Souldiers but his Clemency and goodness were wholly his own Nero in the beginning of his reign when he was to set his hand to the sentence of condemnation would say Vtinam nescirem literas I wish my hand could not now write Rigor breeds rebellion Rehoboam by his cruelty lost ten Tribes in one day 1 Kings 12. 16. Chuse then rather to offend on the mercifull hand since 〈◊〉 much safer to account for mercy then for cruelty Let the sword of Justice be furbisht with the oyl of mercy though there be cases wherein severity must be used for we must beware of foolish Pitty which oft-times is meer cruelty both to thy self it may cost thee thy life to spare the lives of those whom God hath sentenced unto death we must not be more mercifull then the Rule which God sets us 1 Sam. 15. 9. 1 Kings 21. 19. And Secondly to the party offending impunity breeds Impenitency it hardens men in their sin and oft-times brings them to a second murder which the indulgent Magistrate becomes accessary too When one told the King of France that such a one had committed a third murder No said one he hath committed but one Murder the other two are the Kings for if he had not pardoned him he had killed but one Thirdly t is injurious to the State to spare Murderers Witches and Blasphemers the guilt of those crimes lies on the whole land and cannot be set off but by doing justice on the offenders Numb 35. 33. 5. In Patience God bears long with the Vessels of wrath fitted for destruction Rom. 9. 22. he doth not presently cut of rebellious sinners but waits long for their amendment So Magistrates had need to be men of much Patience to undego those burdens affronts and injuries which they must expect if they be faithfull from an ungratefull world as we see in Moses though a holy meek wise man and one that had brought the people through many straits yet when any new trouble came they were ready to murmur and fly upon him T was a good saying of Theodosius If any man speak evil of the Emperor if it be of lightness it is to be contemned if of madness to be pitied if of injury to be remitted As he must in some cases use the sword so in some cases especially in his own t is his glory to bear and forbear Prov. 19. 11. 6. In Tenderness 1. To the Poor As God takes care of the Poor the Fatherless and the Widow who have none to take care for them Psal. 68. 5. So the Magistrate who hath power must be a defence to those who have no power to defend themselves But of this more Ver. 3 4. 2. God is very tender over his people they are the Apple of his eye which is oculus oculi tender and the glory of the eye the Signet on his right hand his Jewels his Portion his pleasant Portion â— So Magistrates must be very tender over them the world is apt to wrong them and trample upon them by reason of the Churches weakness and therefore she is compared to a Vine a Dove a Widow as Sheep which cannot subsist long without a defence and support and if Magistrates neglect their duty yet God will never fail his people but will reprove Kings for their sakes and though his Church be weak yet her enemies shall know that her Redeemer is strong Ier. 50. 34. 3. God is very tender over his own Name Day Worship Ordinances and Ministers c. So Magistrates as they are Gods Deputies must especially look to the things of God As God hath exalted them so he expects they should exalt his Name and Worship T will be the honour of their honours so to do This was the glory of those godly Kings of Israel that they made it their chief care to promote Gods worship and to abolish all the monuments of Idolatry David saw to the ordering of Gods worship that it might be kept from confusion 1 Chron. 23 24 25 29. Iehosaphat sent his Princes with the Priests to see Idolatry abolisht and the Truth setled 2 Chron. 17. 7 8 9. Hezekiah purgeth the Temple 2 Kings 18. Iosiah and Asa cast down Idols and restored the worship of God 2 Kings 34. Many would have the Magistrate to defend men in their Temporals and see to the backs and bellies of people as if he were some Butcher or Oxherd some Turk and Tartar that never heard of God but as for Religion saith the revived Donatist of these times that concerns not the Magistrate he must not once meddle with that whereas this should be his cheifest care That which we must chiefly pray for that should be his chiefest care but the great request of Gods people is that they may lead godly as well as peaceable lives under Magistrates 1 Tim. 2. 2. hence t is that they are commanded to kiss the Son obey his Commands advance his Kingdom and promote his Worship Even Aristotle could say that among other things the Magistrate ought to see to the worship of the Gods and that their holy things be kept from Violation Mr. Perkius speaks well to this point The Magistrates saith he look to Peace and civil order t is well done and t is their duty yet not the Principal and they do commonly fail in this
1. They cannot help you 2. If they could yet they must die and then all their projects and purposes for themselves or for thee perish and come to nought and therefore trust not in them nor in any of the Sons of men for they are Vain yea Vanity yea lighter then Vanity Nothing yea if it be possible less then Noâ—hing Psal. 62. 9. If you will trust in any trust in the Almighty for he never dies Psal. 18. 16 The Prophets they die and our Fathers do not live for ever I but the God of the Prophets and the God of our Fathers lives for ever Psal. 90. 1. When Father and Mother forsake thee he will take thee up when all thy friends are dead yet he is an everliving and an ever-loving friend who will guide thee with his Counsel till he bring thee to glory 3. This must teach great men who are in high places oft to think on death and judgement God no sooner tells us of their Majâ—sty but he pâ—esently adds their Mortality to keep them humble in the midst of all their creature comforts The sight of this deaths head will damp all carnal delights and this Verse well thought on would make us look with a mortified eye on all earthly enjoyments Mortality is a very fit Meditation for Magistrates Francis Borgia a Spanish Courtier having been at the Funeral of the Empress and considering how little a grave had devoured all earthly greatness Totus mutatus est in melius He began to reform his life and became another man whereupon he told his friends Augustae mors mihi vitam attulir The death of the Empress hath brought me to life A serious consideration of Death will take off the scales from our eyes and make us see the vanity of all earthly glory how short and transitory it is and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour Wit Wealth Beauty or any other fading excellency then cast your eyes upon the black feet of your mortality and it will humble you It is said of Hoshea the King of Samâ—ria that he should vanish like a bubble the foam and froth of water Hos. 10. 7. we know bubble do soon arise and as soon vanish and as one bubble ariseth after another till all are gone so it is here How many Popes enjoyed not their Pomp a year Some were cut off at eleven moneths Some are at ten others at nine eight seven six five four three two one moneth Yea some enjoyed the Chair not moneths but dayes Leo the eleventh sate Pope but twenty seven dayes Pius the third twenty six dayes another twenty three aâ—other twenty yea Pope Vrbana the seventh was Pope but seven dayes and Pope Steven the second but four dayes Oh the madness of these Popes many of which gave their souls to the Devil for fading flying lying Vanities As Philip King of Macedon commanded his Page every morning when he arose to cry Philippe momento te esse mortalem Remember O King thou art but a mortal man So say I Memento te esse bullam Remember O ye great ones of the world that you are but bubbles which soon vanish I have read of Saint Austin that when he was at Rome and saw the rotten Carkass of Caesar in his Sepulchre he brake forth into this Pathetical exclamation Where O where is the famous body of Caesar where are his riches and delights where are his Troops of Lords and Barons where are his numerous Armies his Horses and his Hounds his Ivory Bed his Arras Hangings his Imperial Throne his change of Rayments his curious Hair his comely Face Where Oh where is He with all his Pomp that was once the Terror of the world The Answer was All these left him when his Breath left him they left him Captive in the Grave c. Commendable therefore was the practice of Maximilian the Emperor who some years before his death commanded his Coffin to be carried about with him that by the sight of it he might be put in mind of his mortality and of the account he must shortly give of the Empire and might be quickned in the mean time to a more diligent discharge of his duty This will be a corrosive to sin and a curb to keep you from exorbitant courses Great men many times are great Tyrants they make their lusts their Law and as the Donatists conceited that they could not erre though few erred more So there are State-Donatists that cry Quod statuimus justum est stat per ratione Voluntas What ever they decree must pass for just though it be never so unjust These forget their last ends as Ierusalem did before her ruine Lam. 1. 9. They remember not that they who sit on the Bench now must shortly come to the Bar. 2. Let it be a Spur to duty our time is short our work is great our Reward unspeakable Be active for God do much in a short time serve not nor seek your selves but serve God in your generation as David did Acts 13. 36. as you have your Places your Power your Gifts your Time and Talents from God so improve them all unto his praise Live the life of the righteous and you shall die their deaths Walk in their way and you shall attain their end Be Israelites indeed in whom there is no reigning guile and then when you come to die you may comforably say with Nehemiah and Hezekiah Remember me O my God for good and remember how I have walkt before thee in truth and with a perfect heart and have done that which was good in thy sight Isa. 38. 3. Make it your daily exercise to keep a Conscience void of offence towards God and man and then when you come to die this will be your rejoycing even the testimony of your consciences that in simplicity an godly sincerity you have had your conversation in the world Observation 3. Great men must certainly die as well as other ordinary men But doth any one question this it would seem so aud therefore the Lord who knows our hearts better then we know our selves hath set a Verily on it The Pomp Prosperity Peace and Pleasures of great men do so blind and harden them that they cannot awhile to think on death or if they do it is only sleightly and notionally they do not realize death and look on it as ready to arrest them if they did they would lead other lives then â—ow they do They are apt to put the evil day far from their soul â—nd 〈◊〉 it that they draw neer to the feaâ— of 〈◊〉 Amos 6. 3. They have made a 〈…〉 death and a bargain with hell hence 〈…〉 man eveâ—y man not only some of Inâ—eriour rank but â—uperiors also Col Adam every Son of Aâ—am and â—hat not only in his low condition but in the best and most prosperous condiâ—ion when in the heigth of
Daniel who have both imputed and imparted righteousness He must come in the rayment of Christ his elder Brother there is no seeing Gods face unleâ—s we bring him with us Christ only is the way there is no coming to the Father but by him It was death under the Law for any man to offer a Sacrifice himself though it were never so good it must be put into the Priests hand and he must offer it Every Sacrifiâ—e must be seasoned with salt Lev. 2. 13. Christ is that true salt which seasons both our persons and peâ—formances and makes them acceptable to his Father What ever we ask it must be in Christs Name and not in our own Iohn 14. 13 14. The person must please before the Prayer can please God had first respect to Abel and then to his offering The man must be good or his Prayer will never be heard God hears not sinners i. e. Impenitent sinners which make a Trade of sin Psal. 66. 18. Iohn 9. 31. there is no standing before God in our sins Ezra 9. ult And earthly Prince will not traffick with rebels to his Crown and Dignity to such God saith What hast thou to do to take my Name into thy mouth Psal. 50. 16 17. the Prayers of a Prouâ— profane Libertine are an abomination to God Prov. 15. 8. 28. 9. he esteems them as Swines blood or the offering a Dogs neck in sacrifice Isai. 66. 3. as the howling of a Dog Hos. 7. 14. or as lying and dissembling Hos. 11. 12. The wicked compass me with lyes when they cry My Father my Father And therefore when ever we draw nigh to God in Prayer we must wash our hearts and our hands in innocency lifting up pure hearts and pure â—ands All that call on the Name of the Lord must depart from iniquity 2 Tim. 2. 19. If we be such as do his Commandements then whatsoever we ask we shall receive 1 Iohn 3. 22. Hence the promises run to the righteous Prov. 10. 24. The desire of the righteous shall be granted Psal. 145. 19. He will fullfil the desires of them that fear him 1 Pet. 3. 12. Prayer is not a work of the wit voyce memory but of the heart Psal. 25. 1. Let the words be never so excellent if they come not from the heart it is but lip-labour and lost labour Isa. 29. 30. To pray against Pride Covetousness Passion Hypocrisie c. when the heart doth not hate those sins nor will they part with them at any rate but are angry with such as would separate between them and their lusts what is this but to mock God to his face and to give him occasion out of our own mouths to condemn us If ever we desire that God should hear our Prayers we must first put iniquity far from our Tabernacles Iob 22. 23 27. Our Prayers must not come from feigned lips Psal. 17. 1. God is nigh to all that call upon him but then they must call upon him in truth Psal. 145. 18. It is the Prayers of the Upright that are Gods delights Prov. 15. 8. And as all sin so three especially there are that marre mens Prayers The first is Ignorance when men have no sense of their own misery nor of the Majesty of that God they pray to such cannot pray Rom. 10. 14. How shall they call on him of whom they have not heard or if they do yet there prayers are abominable Prov. 28. 9. 2. Pride when men are full of self-confidence and think to be heard for their own merits and righteousness God resists such proud Pharisees but it is the prayer of the destitute and the humble which he regards Psal. 10. 17. 102. 16 17. 3. Oppression and cruelty the cry of these sins out-cryes their prayers so as they cannot be heard Though such should pray yea and make many Prayers yet God will not hear Isai. 1. 15. how can he expect mercy from God who shews none to his Brother Prov. 22. 13. He that stops his ears at the cry of the poor shall cry himself and shall not be heard The Question then will be Whether a wicked man may pray Answ. Prayer considered as a Duty binds all men for though wicked men cannot pay to God as to a Father yet they may as to a Creator Prayer is good in it self though by accident the wicked turn it into sin now though for want of faith such prayers cannot please God yet being good for matter giving glory to God in sundry of his Attributes they may procure temporall â—essings or divert for a time at least some temporal judgements The cry and mâ—an of the creature oft moveâ—h compassion in the Creator he hears the cry of Raâ—eâ—s and feeds them and when the Israâ—lites cryed though but hypoâ—ritically and in their trouble yet he delivered them out of their distress Psal 78. So Ahab and tâ—e Ninivites 2. The Prayer must be fervent both these Qualifications we have in one verse Iames 5. 16 The effâ—ctuâ—l â— fervent Prayer of a rightecus man availâ—th much We must awaken our selves and cry aloud if ever we would awaken God So did the Prophets Isa. 51. 9. Awâ—k O arm of the Lord awake awake and put on strength There is no getting the blessing without striving hence we are commanded to strive in Prayer Rom. 15. 30. Luke 18. 4 7. Rom. 8. 26. Colos. 4 2. It is only weeping wrastling Iacobs that become prevailing Israels Hos. 12. 4. It is this seed of Iacob that never seek Gods face in vain Isai. 65. 9. We must stir up our selves that we may lay hold on God and use Argumentative Prayer as Moses did Exod. 32. 11 12 13. and get an holy * Impudence as that widow did * Luke 11. 8. God loves to see us fervent when it is for his own glory and his Churches good Tell him the cause is his had it been our own cause we had been silent but the cause is his and the people that are opprest are his and the enemies are his they blaspheme his Name daily it is their daily practice to vent blasphemies against him and his Truth and therefore beseech him to Arise When things be out of order in Church and State Prayers and Tears are our best weapons It is not for private persons in such cases to rise tumultuously and revile their Rulers this will but exasperate and not heal our distresses God doth not say here O ye afflicted and wronged Arise and slay your unrighteous Rulers No but rather slay your sins which provoke God to set them over you and by Prayer cry to him that he would Arise and help you Thus did the Primitive Christians in Tertullians time So the people in Sâ—uls time when the Lord told them how cruelly he would deal with them he tells them what they must do 2 Sam. 8. 18. ye shall cry in that day because of your King They must not rise in rebellion against him
chief business which the most high God hath given them to do 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 Gideon Judges 7. 17. Lock on us and do likewise or as Paul Walk as ye have us for an example Partly by your precepts your edicts and commands should be like those of Asa 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers and to do the Law and the Commandment Mark upright Asa did not leave men to choose their religions nor to live as they listed but be commanded them to obey Gods Law He did not strictly enjoyn the payment of Taxes or Customs and such civil things and leave it as a matter of indifferency whether men would mind religion or no but his Laws did enforce and confirm the Laws of God as far as he was able Partly by countenancing maintaining and providing able Ministers 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church as also by taking care that they discharge their trusts faithfully 2 Chron. 29. 3 4 5. 1 Chron. 16. It is observed of Iulian the Apostate that to root up Christianity he disgraced the Orthodox Ministry took away Church maintenance and forbad Christian Schools and places of learning so Sozomen lib. 5. cap. 5. This very course is now cryed up the Lord prevent it The Prince indeed is not called to be a publike Preacher but he hath a call to see that none abuse that calling to the hurt or poyson of his people Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness 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 or in things that are not fundamental but I cannot but speak against this Antichristian licentiousness which is though under other terms so much pleaded for It may well make a dumb child speak when his Father is so deeply wounded in his Word Honour People and Ordinances as he is in our dayes If State-reason compel men to suffer it they must know that it will prove State-ruine Shall it be treason and death to speak thus and thus against men that are morâ—al weak Gods and shall it not at all be penal to blaspheme the Almighty and Everliving God in denying his Truths which are more worth then the whole world Surely Blasphemies Idolatry and Heresies sins against the first Table are greater as being more directly and immediately against God then sins against the second Table and therefore deserve punishments vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25 26 27. Deut. 13. per totum though care should be first had and means used for the informing and reforming such offenders Suffer me as Elihu said Iob 30. 2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not be imployed as now they are for the eâ—couragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29. 2. 3 4 5. 25. 30. in 2 Cbron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Iosiah 2 Chron. 34. 3. ult And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present in 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 Nay an Heathen King enacted a law that whosoever would not obey the Law of God as well as the Law of the King that judgement should be executed speedily upon him whether it be unto death or to banishment or confiscation of goods or imprisoment Ezra 7. 26. And for this Law holy Ezra blesseth God v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture 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 Iovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Iulian and Valens had put down and discountenanced Secondly The precepts given by
travell There is no man saith Solomon that hath power of his Spirit to retain it neither hath he power in the day of death there is no discharge in that war Eccles. 8. 8. It is storied of Alexander that having heard of Paradise he was very eager of seeking it out and for that end came into the East part of the Earth where an old man meeting some of his Souldiers bad them tell Alexander that he sought Paradise in vain For the way to Paradise was the way of Huâ—â—ility which he did not take but faith he Take this stone and carry it to Alexander and tell him that from this stone he shall know what he is Now the stone was a precious stone and of such a quality that whatsoever thing was weighed with it that was still the heavier only if it were covered with dust then it was as light as straw thereby signifying that though Alexander and men in Authority out-weigh others in life yet when they are covered with dust when death cometh they are as light as others all their greatness cometh to nothing O how little Earth containeth Great Men when they die who will not be contented with much while they live If then ye must die shortly doth it not behove you to live strictly If your time be little should not your work be great for God and your souls Whether thou wilt think of it or no death is approaching thee the Sun doth not move faster in the Heavens then thou art moving to the earth The glass of thy Life for ought thou knowest is nigh its last sand Sure I am thou art now nearer thine unchangeable estate then ever thou wert and doth it not concern thee to walk exactly among men and to work industriously for God! O how much wilt thou wish at an hour of death that thou hadst walked humbly with God and wrought hard for the Lord all the time of thy life T is observed among the Papists that the Cardinals who think their Cowle and other Relâ—gious Habits ill becoming them in their health yet are very ambitious to die and be buried in them And I have taken notice in several Churches where are the Monuments of great persons that their Effigies must be erected kneeling with a Bible in their hands holding their hands up to heaven and looking very devoutly with their eyes up to the same place when I have heard of some of them how Prophane and Atheâ—sâ—ical they were in their Lives that they used the name of God often in swearing but seldom in praying and prized a Romance or a Play Book above and read them oftner then the Bible Truly thus it is Piety that is trampled under feet by you now in your health and life believe it will be a pearl of great price with you in your sickness and death then â—ou will think the holiest man the happiest man the Precisest Christian in the most blessed condition then you would willingly change states with them which are now Objects of your scorn then you will wish that you had denied your selves crucified the flesh glorified God and walked after the Spirit that you had spent that time in Praying and Reading which you have spent in Carding or Dicing or vain Recreations that you had improved that wealth and strength in the Service of your Saviour for the honour of God and welfare of your soul which have been laid about the World and your lusts O Sirs when this time cometh you will have other thoughts of sin and holiness then now ye have Sin will not be so pleasant and lovely nor holiness so mean and unworthy as now it is in your eyes Probably you can hear of death by the reports of others and be little troubled ye can stand it out stiffly against such false fire with We must all die and Nothing so sure God knoweth who shall go next and the like all this while the heart not with seriousness considering of it so as to be preparing for it The soul as much neglected God as little regarded and the affections as much inslaved to fleshly lusts as before But when Death climbs up to your own windows and entereth into your Chamber and comely with its pale face to your bed side and boldly arresteth you with a warrant from Heaven assuring you by its symptoms on your body that you must in good earnest into the other world and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God and your souls according to your deeds sentenced impartially and sent immediately to Heaven or Hell then surely your apprehensions of a new Nature and strict Conversation will change and you will wish with all your souls for a little of others oyl for your Lamps will go out The stourest unregenerate heart alive will droop at last when God cometh to take away his soul then his crest-falls and his plumes flag Now possibly thy Cup overfloweth thou hast a large portion of the good things of this world and they have so much of thy heart that thou art little troubled about the things of the other world the Table of thy life now is richly spread with honours pleasures relations possessions and these have the largest share in thy heart in these thou solacest thy self desiring no other Heaven But what wilt thou do when Death shall come with a Voider and take all away even all thy treasure on earth then thou wilt wish thou couldst find a treasure in Heaven that thou mightest die the death of the Righteous and have thy latter end like his But oh Friend thou shouldst then have lived their lives and have had thy conversation like theirs as the Crab in the Fable told the Serpent who when she had received her deaths wound for her crooked conditions stretched out her self straighâ— At oportuit siâ— Vixisse that she should have been straight in her life time The way to make thy death comfortable is to make thy life serviceable to God and thy soul. He that would enjoy true rest when he dyeth must labour faithfully and diligently whilst he liveth It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed and opportunities misimproved which free grace afforded you for the honouring of God and furthering of your own salvations Sins of omission will wound deeper at a dying hour then most are aware of God hath committed a great trust to you and the day of your lives is the only time of discharging it besides ye know not how few hours ye may have to your day whether it shall be a Winter or a Summer day the shadows of the evening may suddenly stretch themselves upon you and then it will be no longer day therefore work the work of him that sent you into the world while it is day for the night cometh wherein no man can work Iohn 9. 4. Is it not sad that our