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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	day_n	sabbath_n	21,308	5	10.2371	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20472	A godly and learned sermon concerning the magistrates dutie and death preached at the court, and now published for the common good, by Francis Dyllingham bachelour in diuinitie. Magnum non est præesse, magnum est prodesse. It is no great thing to rule, it is a great thing to rule well. Magnum non est vivere, magnum est piè mori. It is no great thing to liue, it is a great thing to die well.	Dillingham, Francis, d. 1625.	1605 (1605)	STC 6885; ESTC S114254	10,327	30

suffered the doctrine of the Nicolaitans The good kings are noted in scripture because they tooke not away the high places O rem miseram Dominum ferre non potuimus seruo seruimus O wofull case we could not abide the master now we serue his seruantes Papae mortuo parebimus quem viuum ferre non potuimus shall wee obey the Pope beeing dead seeing we could not endure him aliue Fiftly magistrates are called gods to teach them that they should execute gods iudgments vpon such as God will haue punished God will haue Blasphemers to be punished so likewise should the magistrate punish them Doth not this land as Ieremy saith mourne for othes 23. 10. is not swearing the language of many what other tongue can many speake It is not onely a courtly but also a country sinne Ludouicus as one reporteth when he heard one sweare seered his lippes with an hot iron If all swearers as they deserue were thus handled they would not so horribly abuse the name of the great god of heauen and earth O worme thou that art but dust and ashes how darest thou vse the name of God without reuerence Assure thy selfe God will take vengeance vpon thee without repentance Againe God will haue Adulterers to be punished so likewise should Magistrates punish them Parthi saith Iustine nulla delicta grauius puniunt quàm adulteria the Parthians punish no sinne more greeuously then adultery How they are punished with vs I appeale to mens owne consciences The Locrians pull out the eyes of Adulterers the Arabians punish them with death The deuill gaineth many soules by this sinne two at the least euery time besides the baud Againe the Lord will haue Idolaters to be punished Deuter. 13.9 So should Magistrates punish them and it seemeth to me that Magistrates by the consideration of their owne estates should punish this kind of men Can a king abide one that would bee a fellow ruler with him Can an husband suffer any one to be a fellow-husband with him God is the king and husband of his people and Idolaters robbe him of his honor Therefore magistrates must haue an especiall care to punish this kind of men Lastly the Lord will haue prohaners of his Sabboths to be punished so should magistrates punish them The three first commandements are negatiue the fourth is affirmatiue teaching vs that to keepe the sabboth is a meanes whereby men may keepe the other three The sabboth day is the market day of mens soules yet what carelesse prouision men make for their soules let the world iudge Sixtly magistrates are called gods not that they should be so saluted or that they should vsurpe diuine authoritie As for example we may not say to a iudge this is my God What then shall we conceaue of the blasphemous Popes of whome some write thus Papa est vicarius Dei expressiùs Deus the Pope is Gods vicar more expressely God himselfe Againe constat papam à nemine iudicari posse quem constat á pio Principe appellari Deum it is manifest that no man can iudge the Pope who verely was called of the godly Prince Constantine God Many such blasphemies could I recite but I come to the vsurpatiō of Diuine authoritie The Lord saith 2. Corinth 6.14 Bee not vnequally yooked with infidels therfore to marry with infidels is vnlawfull by Gods owne verdit Yet saith Bellarmine the Pope may dispense in this matter is not this to vsurpe diuine authoritie should not the Pope keepe Gods lawes Is he not a seruant of the same yet he may dispense with them which euidently sheweth that he vsurpeth diuine authoritie Againe the Lord saith that which he hath ioyned together let no man separate Math. 19.6 yet saith Bellarmine ratified mariage may be dissolued by the Pope To proceed God saith Honor thy father and thy mother Yet saith Bellarmine it is lawfull for some to become monkes and Nuns without their Parents consent God saith Drinke yee all of this But the Pope saith yee shall not drinke all of this God saith None shall come neere to any of the kindred of his flesh yet saith the papist the Pope may dispense within the degrees forbidden of God himselfe Many such contrarieties to Gods word might I recite which plainly prooue that the pope vsurpeth diuine authoritie Euery man should be a doer of Gods lawe not a iudge of the same yet the Pope will iudge Gods lawe and so sheweth himselfe a lawlesse man By which euery man may see that he is the man of whome Paul prophesyeth 2. Thes 2.8 One thing more I will adde and so conclude this point In the yeare of our Lord 1471. saith Wernerus the Iubily was changed in which the Pope gaue pardons to men for their sinnes that where sinne doth abound there grace may abound If this be not to vsurpe diuine authoritie what is it to vsurpe the same Thus much touching the proposition now I come to the proo●e I haue said From whence we learne this doctrine namely that magistrates hould their authoritie from God so saith wisedome Prou. 8.15 and 16. By me Kings raigne and princes decree iustice By me princes rule and the nobles and all the iudges of the earth Therefore it is a proud challenge of Adrian to say Ecce in potestate nostra est imperium vt demus cui volumus behould it is in our power to giue the Empyre to whome we will As Adrian spake prowdly so likewise did Hildebrand who vsed this speach Petra dedit Petro Petrus diadema Rodulpho Christ gaue the crowne to Peter and Peter to Rodulphe If Popes challenge authoritie to translate kingdomes how can men thinke that Papists should be good subiects if they may take kingdomes from Princes and giue them to whome they will Doe we not thinke that they may discharge subiects of their obedience vnto their lawefull magistrates Consider this point al yee that are Gouernors consider also that God saith yee shall dye like men God I say who cannot lye with whome there is no change nor shadow of change Nec verbum ab intentione dissentit quia veritas est nec factum à verbo 〈…〉 ●●tus est his word doth not disagree 〈◊〉 his meaning for he is truth nor 〈◊〉 actions from his word for he is powe● Assure your selues all yee magistrates tha● yee shall dye God said let there be light there was light God saith Magistrates shall dye and dye they shall Thus I haue finished the doctrines that arise out of the exaltation Before I end the same some man may mooue a question and say Are not ministers called Gods Yes as it appeareth Acts. 23.5 compared with Exod. 22.28 Yea in the prophecy of Obadiah they are called sauiours Therefore I may say O praeclarum ministerium quo id non gloriosius Magistratu O excellent ministery more glorious then any magistracy What then is the reason why ministers are so cōtemned The reasons are many First many ministers themselues dishonor god

A GODLY AND LEARNED SERMON CONCERNING THE MAGISTRATES dutie and death preached at the Court and now published for the common good by Francis Dyllingham bachelour in divinitie Magnum non est praesse magnum est prodesse It is no great thing to rule it is a great thing to rule well Magnum non est vivere magnum est piè mori It is no great thing to liue it is a great thing to die well HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT PRINter to the Vniversitie of Cambridge 1605. TO THE RIGHT worshipfull wise and vertuous Ladyes the Lady Anne Fleetwood and Elizabeth Luke grace and peace THe dayes and times beeing euill right worshipfull religious Ladyes require preaching they require also printing Preaching and printing so desperate is the case of many will not preuaile A great and maine cause of this deluge and flood of iniquitie is the negligence of Magistrates who will not adioyne the sword to defend the word The Lord in his rich mercie towardes vs hath sent forth many worthie Ministers who preach in season and out of season yet oathes abound the Lords Sabboths are prophaned And why so because these sinnes escape vnpunished Caput audaciae maxima illecebra peccandi est impunitatis spes The hope of impunity is an exceeding bayte vnto sinne Wherefore I nothing doubt but that if Magistrates would faithfully execute their office we should not haue such bold and presumptuous sinners as swarme amongst vs. Now that the Magistrate may execute his office according to Gods will he must knowe the same for which cause I thought good to publish this sermon that those which will learne may both knowe and practise And as in this sermon is set out the Magistrates duty so likewise in the same is set out the Magistrates death The consideration of which should mooue all Officers to doe their duties The Lord without all controuersie will call them one day to an account And what account can many Magisters make no doubt many can make an account of their debts accruing by vngodly vsury Others may count their bribes But how many can count and number the soules of men which haue reaped benefit by their gouerment magistrates haue no greater thing then this that they can punish sinners they haue no better thing then that they will Which if they would doe no doubt many sinners might be conuerted and brought vnto God Not to proceede any further in this point as I haue published this sermon which concerneth the Magistrates duty and his death so I haue dedicated the same to your Worshippes whose vertues shine like the starres If I should speake all things answerable to your vertues I might peraduenture seeme to some to flatter If I should conceale some things I might bee thought of others enuious as Hierome speaketh in the like case Wherefore to leaue this matter of cōmendatiō I humbly desire yee both to accept this my labour as an argument of my duty and harty affection which I beare to each of you the great fauours which I haue receaued at your hands I confesse deserue a greater worke But you are wise to know that in great things there are not alwaies good things but in good things there are alwaies great things Trusting then to the goodnes of the subiect matter which is Gods word I present this labour to your Worshippes The Lord of his infinite goodnesse graunt that the good course which yee haue begun yee may keepe fast vnto the end And in so doing as he hath highly aduanced you in this world so will he aduance you in the world to come Your worshippes euer bounden Francis Dillingham Psalme 82. v. 6 7. I haue said ye are Gods and ye are all children of the most high But ye shall die as common men and ye Princes shall fall like others THese words containe two parts the first is an Exaltation the second is an Humiliation The exaltation is in these words I haue said ye are Gods c. In which two things are to be considered first a proposition secondly the proofe of it The proposition is in these words Ye are all Gods c. The proofe taken a testimonio divino from Gods testimonie is in these words I haue said Touching the Humiliatiō two things are likewise to be considered first what this humiliation is to wit death secondly the māner of it l●ke vnto common men for so doth the Hebrew word signifie as it is plaine and euident out of the 49 Psal v. 2. Concerning the Humiliation Death must needes be a great humiliation vnto Princes For as Ecclesiasticus saith 41. cap. v. 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him that hath prosperitie in all things yea vnto him that is able to receiue meate Therfore Adrian asking what death was receiued this answer namely that it was pavor divitum the terrour of rich men and it seemeth indeede so to be by Adrian his owne speach for he beeing readie to die vttered these wordes Animula vagula blandula non vt soles dabis io●os O my darling now thou shalt not iest and scoffe as thou wast wont to doe In death as Iob saith chap. 3. v. 19. there are small and great and the seruant is free from his master Hauing thus resolued this text of holy Scripture I am now to deliuer the doctrines that arise from the same Before I take this thing in hand this question may be mooued How Magistrates can be called the children of the high God seeing it may be truly averred that all of them doe not feare God all of them are not regenerate and borne of the holy Ghost To this question this answer is to be suted namely that the children of God are so called in a double respect First in respect of regeneration 1. Ioh. 3.1 and so magistrates are not here called the sonnes of the most high God Secondly in respect of honour and dutie and so they are here called the sonnes of the most High because God hath greatly aduanced them and so by dutie they are bound to feare him The word in the Hebrew phrase will beare this construction The sonnes of the high that is high As psal 29.1 The children of Gods that is Gods And Amos 9.7 The children of the Aethiopians that is the Aethiopians So speaketh Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the Grecians that is the Grecians This question beeing thus assoiled I proceed to the doctrines Magistrates are called Gods not that men should imagine that omnis Deorum potestas est ad illos translata aut saltem cùm illis communicata Tullic all the power of God is conferred or at least wise communicated vnto them This was the pride of Alexander and Domitian who would be called Gods But they are so called to teach