Ruler is like a Diamond in a golden Ring which shines radiantly but there are few Jewels so set Among all the Kings of Israel not one godly man Among the Kings of Judah very few * Men in high places are apt to have their heads giddy and thereby are in great danger of falling Of one only Roman Emperour Titus it is said that he was the better for his honour most are worse The Spirit of God calleth you the children of God And all of you are children of the most High Now how exactly how circumspectly should the children of God walk Much obedience may be expected from servants but more from sons their preheminence is more and therefore their obedience should be more The fathers of the flesh look for much dutifulness from their children but surely the Father of Spirits may look for more from his children Phil. 2.15 That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse generation among whom ye shine as lights in the world Ye that are Gods sons are appointed to blame others that do evill and therefore it behoveth you to be blameless your selves Qui alterum accusat probri c. but blameless and harmless the sons of God without rebuke The sons of great men should be without riotousness or rebellion but the sons of God should be without suspition or rebuke that is walk so strictly as that they should do nothing blame-worthy If God be your Father where is his honour Mal. 1.6 Do you honour him in your hearts by giving him your superlative love and fear and trust and esteem Do you honour him in your houses by causing all within your charges to worship him according to his Word Are your houses houses of holiness praying reading singing catechising houses are they examples of Religion to your neighbours Is holiness to the Lord written upon your selves your children your servants your estates and upon all the belong to you Do you honour God in your lives by walking as he walked Are ye followers of him as dear children Ephes. 5.1 Do you resemble him as children their Father Are you holy as he was holy in all manner of conversation Was your everlasting Father when he walked in your flesh upon earth ever guilty of cursing or swearing or lying Did any rotten communication ever drivel out of his lips Was he ever guilty of oppressing the poor or despising the needy of seeking himself or of doing his own will Did he ever neglect praying and instructing his Family of the Apostles or supplication by himself Was not he at prayer early in the morning a great while before day and was not he up at it all night Was it not his meat and drink to do the will of his Father and to finish his work Did not he go about doing good glorifying God upon Earth and doing what was well pleasing in his sight Surely ye that are the sons of God by nature and office should resemble the Son of God by nature O Sirs Think of it ye that are the sons of God by deputation should resemble this Son of God by generation Be not as Eli's and Samuel's and Davids children a disgrace to your Father But as Constantines sons resembled their Father in his good parts and practices so be ye perfect as your Father in heaven is perfect Mat. 5. ult. Davids daughters were known to be his children by their garments 2 Sam. 13.18 Do you make it known to others that you are the children of God by not defiling your garments by keeping your selves unspotted from the world by looking to your cloathes that they be not defiled though ye walk in dirty streets be as the children of God without rebuke in the midst of a crooked and perverse generation Consider the Devil is ever watching for your halting and like some unkind servant he blabs presently to the Fathet what a dirty pickle his children are in Suppose he seeth the dirt of drunkenness of uncleanness of squeezing tenants of prophaning the Sabboth of scoffing at godliness of irreligion and atheism in your houses and immediately carryes your cloaths to God as the Patriarchs did Joseths coat For he accuseth men before God day and night Revel. 12.10 Saying Lord is this thy sons coat Know now whether it be thy sons coat or no Gen. 37.32 Do thy children use to carry themselves as my children Surely these are of their father the Devil Can you imagine that God should own you No certainly as the Pope disowned the Bishop when the Emperour had sent the Buffe-coat in which he was taken prisoner and delivered him up to justice he will not dishonour himself by owning you Nay how can you expect but that Jesus Christ who sitteth by and heareth the indictment against you who useth to appear as an Advocate for others when the Accuser of the Brethren pleadeth against them should even second the Bill against you and say to God as Moses Deut. 32.5 They have corrupted themselves their spot is not the spot of Gods children they are perverse and crooked persons Father these are sins not of weakness but wickedness they are not infirmities but enormities they are not the spots of thy children Those that cast thee out of their hearts and let the flesh have the Supremacy there that cast thee out of their houses and let the world have the Superiority there Those that make no conscience of thy day and their duties whose whole care is to be honoured and enriched whose heat and fervour is for credit and profit and put thee off with a few fragments of time and a few scraps of their estate which they can spare from the world and flesh those sin like wretches like rebels not like Saints like sons Their spots are not the spots of thy children There are spots which may be and spots which cannot be the spots of Gods children All sins are unsutable to but some sins are inconsistent with sonship yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption When Antigonus was to go to a place that might probably prove a temptation to sin he asked counsel of Menedemus what he should do He bade him only remember he was a Kings son So say I to you that walk every day in the midst of many snares of temptations and therefore should have the greater care and circumspection Remember that ye are the sons of the King of Kings and do nothing unworthy of the name by which he calleth you or the place to which he hath called you It might have been a cutting word to the heart of Brutus whose hand was then stabbing Caesar What thou my son Brutus I could not have expected better from a slave but little looked for this from a son How think you can the Lord take it that you who are his children should wound the Body of his Son with oaths and curses his sacred laws by
Men are Gods OR THE DIGNITY of MAGISTRACY and the DUTY of the MAGISTRATE As it was presented in a Sermon At the Assize holden at Hertford for that County on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people Rom. 13.1 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God LONDON Printed by R. W. for Nevil Simmons Bookseller in Kederminster 1660. Ornatissimis nec non pientissimis Viris EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS Hanc suam qualem qualem concionem Apud judices olim habitam jam paulo correctiorem multo auctiorem in lucem editam In perpetuum grati animi monumentum D. D. D. Georgius Swinnocke To his Reverend Friend Mr. Thomas Hall B. D. Pastor of Kings-Norton in Worcestershire Esteemed Sir I Have now at last in answer to your desires and in pursuance of my promise sent you my Meditations on the 6th verse of the 82. Psalm Indeed soon after the Sermon was preached I was sought to that it might be printed But I was then scarce flegd not having in years equald the dayes of the shortest month and so unwilling to venture a flight into the world lest I should fall And truly my Apology still must be with the good Father when the fruits of his youth were stoln to the Press Infans eram nec dum scribere noveram Nunc ut nihil aliud profecerim saltem Socraticum illud habeo Scio quod nescio Such as it is I commend it to you and the more chearfully because its younger brother which two or three years since supplanted it and got away the birthright did meet with a blessing The good Lord make it instrumental in these unhappy and unholy dayes wherein Moses and Aaron Magistracy and Ministry are trampled under foot for the glory of his Name and the good of his people So prayeth he who never saw you yet loveth and honoureth you and desireth to be frequently and fervently remembred by you at the throne of grace George Swinnocke TO THE READER IN my Exposition of the 82. Psalm when I came the 7th Verse I perused a Sermon of my Brother Swinnocks which he preached before the Judges on that Verse I found it so full and satisfactory that I must freely confess I received more Light from that single Sermon then from all the Commentators which I had by me Whereupon perceiving by his Epistle Dedicatory that he had preacht an Assise Sermon on Verse the sixth which lay by him Unprinted I requested him to publish it with my Commentary on this Psalm and thou hast it here annexed to it The Author and his Labours are above my praise If thou please to accept of these our fraternal first-fruits if the Lord bless us with life and health together thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times who are exercised with such variety of Providences It were to be wisht that the Ministers of the Gospel would joyn their strength in the promoting the truth Jesuites can do so to destroy it why should not we in defending it That it may be so is the desire and shall be the endeavour of Thine in the Lord Thomas Hall Errata PAge 232. line 19. for to render evil for good is God-like read to render good for evil is God-like p. 238. l. 9. for are the sons of God by nature and office r. are the sons of God by name and office This sheet must be placed by the Book-binder after page 188. THE Dignity of MAGISTRACY AND THE Duty of the MAGISTRATE PSALM 82.6 7. I have said ye are Gods and all of you are Children of the Most High But ye shall die like men and fall like one of the Princes THE Book of Psalms may not unfitly be called The Analogy of Faith the Directory for Practice the Epitome of Scripture the Plat-form for Prayer It is abbreviated in two words * Hosanna †Allelujah Prayer and Praise being the sum and Substance of the whole Book It is a throng of holy affections saith one each passion acting a part wound up to the highest strain by the Spirit of God breathing Poetical eloquence into the heavenly Prophet This 82. Psalm containeth a reprehension of Princes for their oppression of the people and it is propounded partly by way of Objurgation partly by way of Affirmation The Text presenteth us with a Concession of the Magistrates Allegation for their illegal proceedings They argued that because they were Gods they might tyrannize over men That the stamp of a Deity on them would make them currant coin though they were never so light The Holy Ghost granteth them to be Gods but denyeth the consequence that therefore they may live as they list and rule according to their lusts or do the work of the Divel For though they are Gods in respect of their Places and Power yet they are Men in respect of their frailty and nature They must die like men and fall like one of the Princes The 6. verse cloatheth men with Majesty I have said ye are Gods c. The 7. verse cloatheth Gods with Mortality But ye shall die like men They are Gods {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is in their Politick capacity in regard of their power and rule but they are not so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in their Physical capacity and in regard of their nature and essence Though ye are now above others yet shortly ye shall be laid as low as others and then ye shall both answer and suffer for wronging of others The height of your places will not excuse the wickedness of your practices for though ye are high yet there is one higher then the highest of you to whom you must give an account of all your injustice and oppression We see then that the sixth verse containeth a Concession of the Magistrates power how it is by divine appointment and institution In it we may take notice First of the Magistrates Honour Ye are Gods and children of the most High Secondly The Author of it I have said it Or the Text presenteth us 1 With the Magistrates Commission Ye are Gods and children of the most High 2. Its Seal or Confirmation I have said The Commission for Magistracy is here confirmed under the broad Seal of Heaven I i. e. I that am the Lord of Lords and King of Kings the mighty possessor of Heaven and Earth I that am Commander in Cheif of the whole world and have power to appoint whom I please to be my Vicegerents do call and constitute you to be my Deputy-Lieutenants on earth I whose word is sufficient warrant for any Office or Ordinance I have said ye are
Gods Have said How God speaketh is a point almost unspeakable God speaketh or saith as well as man but not after the same manner he doth not form a voyce by such organs or instruments of speech But when God speaketh He doth either create a voyce in the air as Matth. 3.17 or declare and make known his mind sometimes secretly and immediately to the spirits of the Prophets so that phrase The word of the Lord came unto me so frequently used in Scripture is to be understood sometimes publickly and mediately by the Prophets to the people So then I have said that is I have in my Word manifested this to be my will That ye should be Gods amongst men Exod. 21.28 I that speak and none may or who dareth disannul it I who said Let there be light and there was light I who appointed the Sun to rule the day the Moon and the Stars to rule the night I have said Be ye Gods and ye shall be Gods I have appointed you in power and dignity to excel others and to rule over them on earth as the greater Luminaries do the lesser in the Heavens Ye are Gods That is in my place and stead amongst men To receive honour from them both of reverence and obedience To distribute justice amongst them both zealously and impartially To be terrours to evil doers and encouragements to them that do well To govern from love to my Name according to the rule of my Law for my honour and praise as likewise the good and profit of the people The word God is taken diversly in Scripture 1. Properly and so it is given only to him who is Essentially and by Nature God Who is an Infinite being of himself and from whom all others have their being And in this sense it is mentioned sometimes Generally without any Limitation to a certain person as Heb. 12. ult. John 4.24 sometimes Singularly with a Determination to one person as to the Father John 3.16 to the Son Rom. 9.5 1 Tim. 3.16 to the Holy Ghost 1 Cor. 3.16 17. 2. Improperly and so it is given to them who by nature are not Gods As 1. To the Devil in regard of his unjust usurpation and wicked mens corruption 2 Cor. 4.4 He is called The God of this world He usurpeth the honour and Soveraignty of God Matth. 4.9 and the wicked world obeyeth him as if he were a God John 8.44 The God he is not of the world simply but of this world of this sinful world that lyeth in wickedness 1 John 5.19 2. To Idols in regard of the false perswasion of degenerate man 1 Cor. 8.4 5. There are Gods many and Lords many that is in their conceits who were Heathen They worshipped stocks and stones any thing yea almost all things though an Idol be nothing in the judgement of a Christian It is nothing saith the Apostle i. e. formally the thing signified is nothing yet materially it is something as made of wood or brass or the like 3. To Magistrates Exod. 4.16 who have their Commission from God Rom. 13. who do the work of God 2 Cor. 13. Rom. 3.4 who ought to do all for God 2 Chron. 19.6 And all of you are children of the most High It was no wonder that they were called Gods for here they are the children of the most High Now children are called after their Fathers Name This term Son of God or child of the most High is attributed 1. To Christ because of his Eternal Generation Psal. 2.7 He is the only begotten of the Father John 3.16 2. To Angels both Because of their practice they serve God not as slaves a Master but as children a Father chearfully heartily with filial alacrity and delight And because of their priviledge God useth them not as slaves but sons They are near him alwayes beholding the face of their Father Matth. 18.10 3. To men and that in regard of the purity and holiness in them they resemble God as a child his Father or in regard of the grace and favour God bestoweth on them in these respects all believers are the children of God Or in regard of their power and greatness they are priviledged to be higher then others in place as sons are before and above servants And they are like him in their Dignity and Authority so Magistrates The Chaldee paraphraseth As the Angels of the high God because Magistrates should be like Angels for wisdom 2 Sam. 14.24 The words being thus opened will yeeld us this Doctrine Doctrine That the God of Heaven hath appointed Magistrates to be Gods on earth He is God by Nature and he hath given them to be Gods by Name The Deity was by Incarnation cloathed with the Humane Nature and Humanity is here by Gods designation cloathed with the divine name I will praise thee before the Gods saith David Psal. 83.1 that is The tune of my heart shall be high in singing thy praise even before them that are by thy command highest in place The Sun in the higher world shineth most gloriously yet he communicateth some of his light to the Moon whereby she surpasseth and is as Queen among the glittering Stars So God the true Sun is infinitely above all he shineth eminently with his own native light and lustre yet he bestoweth of his beauty and brightness on some men whereby they excel and are above others in this lower world For the Explication of this truth I shall only shew in what respects Magistrates are called Gods and then proceed to Application Magistrates are in a two-fold respect called Gods 1. In respect of their honourable dignity 2. In respect of their answerable Duty It speaketh that their priviledge is high and that their practices should be holy 1. In respect of their Dignity God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate Government is not a mean employment but a great preferment Magistracy is here by God himself invested with Majesty It is observable that God ascribeth to Magistrates the most honourable names among men Great men 2 Sam. 3.38 Nobles 2 Chron. 23. 30. Princes Psal. 83.11 Kings his Kings Psal. 18. ult. Fathers 1 Sam. 29.11 Chief of the people Judg. 20.2 Heads over the people Exod. 18.25 Dignities Glories Jude v. 8. The Ancients of the people Isai. 3.12 not only because aged persons were ordinarily elected for with the ancient is wisdom and in length of dayes understanding Job 12.12 but also because aged persons are honourable persons Men are commanded to bow down before the hoary head and reverence the Ancient Levit. 19.32 Nay God giveth Magistrates not only those names which are in most esteem amongst men but the names of Angels Angels are the perfection as it were of the Creation the top-stone of this glorious building When the Spirit of God would speak a thing or person to be excellent it doth resemble them to Angels My Lord
is wise as an Angel of God 2 Sam. 14.20 And Acts 6.15 They beheld his face as if it had been the face of an Angel Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels They shall be as Angels Matth. 22. 30. Now what glorious persons then are Magistrates that have the names of Angels given them Angels are called Dominions Principalities Powers Col. 1.16 Ephes. 1.21 So are Magistrates Jude v. 8. Titus 3.1 Be subject to Principalities and Powers But the Text speaketh more of their dignity Magistrates have not only the highest names of the most honourable visible creatures Men and of the most honourable invisible creatures Angels but of the Creatour of God himself the Fountain and Standard of all Dignity and Honour I have said ye are Gods When Jacob would manifest to Josephs children the extraordinary respect he had for their father he doth it thus My Name be named on them and the Names of my Father Abraham and Isaac Gen. 48.16 It is a great honour to be called the servant of God Paul gloried in this Titus 1.1 So did David more in being a subject to God then a King over men Psal. 36. Title It is a greater honour and favour to be called Gods son Joh. 1.12 1 Joh. 3.1 Is it a mean thing saith David to be the Kings Son in law 1 Sam. 18.23 Magistrates are children of the most High they are sons to the King of Kings But the greatest honour of all is to be called Gods for God to say My name be named on them This is the highest name that can be given Here is a ne plus ultra This is the highest Name which is above all names and as the Diamond to the Ring addeth both vertue and value to whatsoever it is affixed As because Gold is the most precious excellent metal therefore we lay gold over other things we guild peuter brass yea silver it self So because God is the most excellent name it is laid to other things that thereby their worth may be set forth As the Sons of God Job 1.6 The City of God Psal. 46.4 The River of God Psal. 65.9 The Kingdom of God * Now in their dignity Magistrates resemble God in these two or three particulars and therefore are fitly called Gods First in receiving honour from others Honour accompanyeth power as the shadow the body There is naturally in man an aw and respect towards those that are Magistrates They are the Fathers of their Countrey and their subjects like children owe them both obedience and reverence Divine worship is to be given only to God in heaven but civil worship may be given to Gods on earth David speaketh of himself being a King His glory is great in thy salvation Honour and Majesty hast thou put upon him Psal. 21.5 Joseph when advanced to be a Ruler in Egypt rideth in the second Chariot and hath one crying befor him Bow the knee The most high God that giveth them Kingdoms doth also give them Glory and Majesty and honour Dan. 5.28 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver but Magistrates receive it upon his account as they are his Representatives and Vicegerents When I went out to the gate saith Job that is to the place of administring justice for that work was done in the gates as Ruth 4.1 Job 5.4 Psal. 127.5 the young men saw me and hid themselves and the aged arose and stood up the Princes refrained talking and they laid their hands on their mouths Job 29.8 9. My son saith Solomon fear thou the Lord and the King Prov. 24.21 God is the proper object of fear hence the Greeks call him fear but the Gods because invested with his authority and intrusted with the administration of his Kingdom upon earth are also to be feared as Superiour to us though inferiour to God Secondly their dignity appeareth and in this they resemble God also in giving Laws to others Magistrates have power to enact laws for the encouraging of vertue and discouraging of vice for the preservation of peace among their people Zanchy saith There are three offices of the Magistrate whereof one is to ordain laws for the worship of God and the welfare of men There is indeed one Supreme and absolute Law-giver James 4.12 whose will and word must be the rule of others laws Besides in spirituals none can give laws to bind the conscience but God Isa. 33.21 In that sense The Lord is our Judge the Lord is our Law-giver but in external policy the Laws of men are to be observed And they have power to make such laws as are sutable unto and convenient for the wealth and safety of their Dominions The end of Magistracy sheweth their legislative authority for neither will piety be promoted nor the publike good procured or peace preserved without it And questionless God would never have injoyned Subjects to obey if Magistrates had not power to command Laws are the walls and Bulwarks of a Nation which in a great part may secure it against invasions from abroad and insurrections at home The standing Militia which protecteth the lives of the people The hedge which keeps men in from oppressing their neighbours The deeds and evidences which give us a right and title to our estates They are the nerves and sinews of the Body Politick or as Physick to the natural body to prevent diseases and purge out ill humours Man is by nature an untamed Heifer loathing the yoke of subjection prone to rage and rebel so that he needeth all means imaginable to rule and restrain him The wise Governour of all things hath therefore thought fit not only to give Christians a natural law and moral law from himself but also positive laws from men that this threefold cord which is not easily broken may bind him fast And this surely speaketh Magistrates to be like God for even the Heathen themselves would ascribe their laws to some one of their Gods Zoroastres who gave laws to the Persians ascribed them to Oromazen Trismegistus among the Aegyptians ascribed his Laws to Mercurius Lycurgus who gave laws to the Lacedemonians would make Apollo the Author of them Solon and Draco among the Aehenians said that Minerva was their Law-giver So almost in every Nation they who had the Legislative Power ascribed the invention of their laws to their false gods But the Word of God which is a perfect rule for all men doth impower Magistrates to make laws not according to their lusts but agreeable to his revealed will Thirdly The dignity of Magistracy wherein they likewise are like to God consisteth in their executing the Law In punishing the nocent and acquitting the innocent Execution is the life of the Law the lustre and glory of the Prince the security of the good people A Law unexecuted is like a sword without an edge for no use or service And
you shall not be afraid of the face of man for the judgement is Gods Papiniaenus is worthy of eternal memory who chose rather to die then to justifie or excuse the fratricide of Bâ—ssianus the Emperour Holy Job as he was eminent for fearing God so likewise for not fearing men Job 29.17 I brake the jaw of the wicked and pulled the spoil out of his teeth Great men oftentimes are like Lions or ravenous Beasts that prey on others without fear or pitty Now the care of this pious Magistrate was to secure his people against such oppressors When David kept his Fathers sheep and there came a Lion and a Bear and took a Lamb out of the flock David rose after the Lion and smote him and took the Lamb out of his mouth 1 Sam. 17.34 Every Magistrate is or should be a Shepherd God saith of Cyrus He is my Shepherd Isa. 44. ult. The man after Gods own heart was called to feed his people Israel Psal. 78.70 71. Homer calleth Agamemnon {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the shepherd or the feeder of the people And when Lions or Bears men that are great and strong come to devour their flock they ought to protect or defend them He is a base hireling that hides his head when the Wolf cometh in the night though he endeavour to preserve his sheep from injury by the flies in the day For one Wolf will do more mischief in a night then a thousand flies in a year As the day of judgement will make no difference between great and small rich and poor noble and ignoble for then the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men will hide themselves in the dens and in the rocks of the Mountains and will say to the Mountains and rocks Fall on us and hide us from the wrath of the Lamb Rev. 6.15 16. so should not the day of executing justice in this world * The impartiality of God and also of the Gods consisteth in not taking gifts God is no taker of gifts 2 Chron. 19.7 Riches prevail not in the day of wrath Prov. 11.4 Neither silver nor gold can deliver them from his indignation Zeph. 1.18 Thus should Magistrates resemble his Majesty not perverting justice either for having or for hope of a reward A bribe received or expected clogs or obscures the course of Justice A golden pen must not write the discharge when the hand of a Judge is greased with gold it cannot hold the sword of justice but will let it slip at least strike very partially Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16.19 The Roman story telleth us of two persons that were Competitors for some place of preferment and that a Senator being asked for which of the two he would give his voice answered For neither because saith he One hath nothing and the other hath never enough He knew that poverty and covetousness are both unmeet qualifications for a Ruler The former maketh Magistracy obnoxious to contempt and derision and the latter prompteth the Magistrate on to injustice and oppression A Ruler that is a bribe-taker is a Thief in Robes and is only differenced from those that are in rags by this that the height of his place doth increase his sin and aggravate his condemnation I come now from the Explication to the Application of the doctrine This truth will be usefull First by way of Information If the God of heaven hath appointed Magistrates to be Gods on earth it informeth us that Magistracy is of divine Authority Government is not an invention of some men who desire to Lord it over others but it it the Institution of God I have said ye are Gods The Schollars of Pythagoras counted his Ipse dixit to be sufficient Surely then Gods saying it must be an establishing it to us If where the word of a King is there be power Eccl. 8.4 then questionless where the word of a God is there is warrant enough for any Office Now this is the Word of God which cometh to the Magistrate as Christ saith John 10.35 authorizing him and appointing him to that Ordinance The Magistrate is therefore called the Minister of God Rom. 13.4 As Justices are called the Kings Justices because they act by Commission from him so Magistrates are called the Lords Ministers because they rule by authority derived from the Lord Coin is carryed to the Mint and there stamped with the Superscription and Image of the chief Magistrate and then called his Coin because currant by his authority Governours are not of the Devil as Satanical spirits have affirmed nor of men as others have asserted but of God Rom. 13.1 As in the waters there be some greater some smaller fish and in the earth there be Mountains and Hills as well as Plains and Valleys and in the Heavens there are Stars differing from each other in glory so amongst men there are some greater then others in power higher in place and excelling them in authority and glory As the natural body is distinguished by God himself into comely and uncomely parts 1 Cor. 12.23 24. so is the Political body into members Noble and Ignoble The Bees in their Common-wealth as is reported have a Commander in chief a Master Bee The Lyon claimeth a command and superiority among the Beasts of the field The Angels in heaven have a chief Michael the Archangel Jude 9. 1 Thes. 4.16 The School-men indeed being more bold then they ought do divide the Angels into three Hierarchies and each Hierarchie into three several orders The first Hierarchie they say comprehendeth Cherubims Seraphims and Thrones The second Dominions Principalities and Powers The third Mights Archangels and Angels As also they assert the reason of these several names But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division do yet generally conclude an order distinction and preheminence amongst Angels from Ephes. 1.21 Col. 1.16 Dan. 10.13 Nay there is a government amongst the very Devils there is not only a Prince of Angels Dan. 10. but Beelzebub a Prince amongst Devils Matth. 12.24 They that cause so much disorder amongst others yet have some order among themselves We read of the Devil and his Angels Matth. 25.41 There is a kind of government in Hell though some would turn all out of the earth The Apostle Peter indeed calleth Magistracy an ordinance of man 1 Pet. 2.13 though Paul assureth us it is of God The Powers that be are ordained of God Rom. 13.1 And the Magistrate is the Minister of God vers. 4. Magistracy is an ordinance of man in a fourfold respect 1. Subjective As man is the subject thereof by them it is executed Our Princes as well as our Prophets are men of like passions with
us 2. Objective As man is the object thereof about them it is exercised It is for the punishment of bad men and encouragement of good men for the deciding differences between man and man 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Finaliter As man is the end thereof He is the Minister of God for mans good But these things will not prove Magistracy to be a meer humane Ordinance for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance Man being both the subject object and end thereof yet what sober man ever denyed the ministry to be an Ordinance of God 4. It is Ordinance of man in regard of the kind of it Each Nation having a liberty to choose what form of Government they apprehend most commodious for them Magistracy is Ordained by God though this particular Magistrate or this form of Government be appointed by man The Genus of Magistracy is from God yet the Species whether Monarchy Democracy or Aristocracy may be at the choice of men Further though the Magistrate should be of the Devil a wicked ungodly person yet the Magistracy is of God There is a difference between the Office or Power it self and the manner of exercising it and the means of attaining it The first is alwayes of God but not alwayes the second and third The power of Nero was of God as the Holy Ghost speaketh fully Rom. 13. though he exercised it in a Devillish manner oppressing and killing the good encourageing and acquitting such as were evil The power of our Richard the third was of God though he attained it by ungodly and devillish means the murdering his own Soveraign and Nephew There are four particulars which will clearly demonstrate the truth of this assertion namely That Magistracy is of Divine Authority First Their Commission is from God By me Kings Rule saith God Prov. 8.15 Subordinate Magistrates may have their Commission from men but Supreme Magistrates have their Commissions from God only The Powers that be are ordained of God Rom. 13.1 not simply ordained of God as other things saith a learned Interpreter but specially by precept and command from God There are other things of God saith he as Famine War Sickness Poverty but they are not ordained by Precept Daniel telleth Nebuchadnezzar that God had commissionated him to rule over men Dan. 2.37 38. Thou O King art a King of Kings for the God of Heaven hath given thee a Kingdom power and strength and glory And wheresoever the children of men dwell the beasts of the field and the fowls of heaven hath he given into thy hand and hath made thee Ruler over them all thou art this head of Gold These higher Powers are so clearly from the highest Power that their Throne is called Gods Throne 1 Chron. 29.23 Then Solomon sate on the Throne of the Lord as King instead of David their Scepter is called Gods Scepter and their judgement Gods judgement Deut. 1.17 Ye shall not respect persons for the judgement is Gods Besides we find that several persons received their Regal Investiture from God himself as Saul David Jehu Cyrus which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born Isai. 44.28 Isai. 45.1 2. Their command to govern is from God the several Precepts from God to men in high places doth fully speak their power to be of God Why should God command them to rule according to his laws who have no authority to rule at all Jer. 22.2 3. Hear the word of the Lord O King of Judah execute judgement and righteousness and deliver the spoiled out of the hand of the oppressed c. If the matter or substance of their rule were unlawful surely God would not own it so far as to prescribe rules for the manner of executing it Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern and what they should practice Deut. 17. 3. Their protection is from God As a King defendeth his inferiour officers in the execution of their offices so the King of Kings defendeth Magistrates in the discharge of their trusts God standeth in the Congregation among the Gods Psal. 82.1 not only to observe whether they offer injuries to others but also to take care that they receive no injuries from others God is a stronger guard to the Judge then any Sheriff And were not he a wall of fire about some worthy zealous Justices many beastly persons who have been curb'd by them and hindered from leaping over the hedges of divine commands would have trampled them under feet if not torn them in pieces It is worthy our observation how exceedingly God manifesteth his power and zeal for the help of Magistrates against all opposition Korah and his company conspire against Moses and Aaron Magistracy and Ministery Numb. 16. and would have brought in Anarchy Indeed both those Ordinances have the same adversaries Those that would level the Ministery making Preachers Jeroboam-like of the lowest of the people and filling the Pulpit as Noahs Ark with creatures clean and unclean will at last level the Magistracy too and make the Throne as low and as common as the Pulpit But observe what God saith of these opposers of Magistracy and Ministery and what God doth to them for his saying That they are gathered together against the Lord vers. 11. They wounded God through the sides of Moses and Aaron They that murmur and conspire against Gods Delegated servants murmur and conspire against God himself And surely God will first or last be too hard for those that thus harden themselves against him For see what he doth to them The Earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods they and all that belonged to them went down alive into the pit and the earth closed upon them vers. 32.33 God hath strange punishments for such strange principles and practices He will work miraculously but that he will make such as are against Magistrate and Minister exemplary Psa. 18. ult. Great deliverance giveth God to the King The Supreme Magistrate is in great dangers therefore God giveth him great deliverances as he is liable to more harm then others by reason of his place so he may expect if he be godly especially more help then others by reason of the divine promise Be strong and of a good courage be not affraid for the the Lord thy God is with thee whither soever thou goest Josh. 9. Josephus from the extraordinary escape of Titus at the view of the walls of Jerusalem observeth Imperatorum pericula Deum curare That God is the Magistrates guard 4. The subjection of their people to them is from God Every man is by nature a Quaker a Leveller like a Colt unwilling to be bridled like an untamed Heifer
which cannot indure the yoke of subjection It is therefore through the wonderful working of God that a few persons or sometimes one man as head should rule such a monstrous body as the multitude If he that ruleth the boisterous waves of the Sea and shuteth them up with bars and doors Psal. 65.7 did not put forth the same Almighty power in quieting the spirits and stilling the tumults of the people it could never be done Well might David say It is God that subdueth my people under me Psal. 144.12 The multitude is an unruly monster It was a true saying of that brutish Emperour Tiberius to one that applauded his felicity in attaining the power of so large an Empire O said he you know not what a Beast the Empire is how unruly and untoward how head-strong and hard to be tamed The multitude is a Beast with many heads saith another cut off one nay many yet there will millions remain still Now that one should keep millions in awe how could it be if there were not a divine constitution in an humane person The Devil is such an enemy to mans peace and welfare and every mans nature so opposite to rule and restraint that if there were not somewhat more then humane in Magistracy one man would be a Beast nay a Devil to another and be no whit kept under by the higher Powers But we see clearly God hath put such a Majesty on Princes that their people are afraid of their fury reverence their persons and submit to their authority He that readeth the wonderful strength of the Horse how his neck is cloathed with thunder how the glory of his nosthrils is terrible how he paweth in the Valley and goeth out to meet the armed men how he mocketh at fear and is not affrighted nor turneth back from the sword Job 39.19 to 26. He that considereth the power of the Elephant how he moveth his tail like a Cedar how his bones are like strong pieces of brass and like bars of Iron c. Job 40.15 to 24. when he observeth how these strong fierce creatures are ridden and ruled by weak man and turned about at his pleasure will presently conclude the reason to be this because God hath put the fear and dread of man upon every beast of the field Gen. 6.2 So truly he that beholdeth many millions of men subject to the word to the command of one when they have strength enough to overthrow thousands must needs acknowledge that it is the Lords doing and it ought to be marvellous in their eyes Secondly If Magistrates be Gods and that by the appointment of the living God I have said ye Gods It informeth us That they are guilty of great impiety that contemn and diisesteem Magistracy they vilifie those whom God doth dignifie and fight against God in endeavouring to pull down that order and that ordinance which he himself hath set up Such men by denying rule and authority seem to be beasts and to put off all humanity For places without some in power would be rather wildernesses then Cities and the Inhabitants rather herds of Beasts then Societies of men There are two sorts of men guilty of this sin First those that in their Principles deny Magistracy to be from God There have in several ages been some that because they themselves were subjects and inferiours would therefore deny all Soveraignty and Superiority The Donatists whom Augustine undertaketh were of that opinion And so were the Anabaptists and Libertines in Germany who armed the rude multitude against their Magistrates and were opposed by Luther And truly in our dayes there are some who against the light both of Nature and Scripture affirm Government to be a work of darkness Though it be written in the fleshly tables of their hearts and in the tables of stone by the finger of God That Fathers and Mothers civil as well as natural must be honoured yet they are so wicked and blind that they will not see or read it In the Apostles dayes there were ungodly men that turned the grace of God into lasciviousness despisers of Dominions Jude vers. 8. such as aimed at Anarchy according to Calvins Comment and the over-throw of all Authority being proud they scorned rule and being licentious they were impatient of restraint First Order is needful to them that are in a state of innocency Angels who continue in their estate of integrity differ in point of Superiority Michael the Archangel Jude v. 4. Michael speaketh the name of his person and Archangel the nature of his office There are Thrones Dominions Principalities Powers different degrees among those Angelical spirits Surely if such order be conducible to the happiness of perfect Angels it is the more desirable for the happiness of imperfect man And if there be such order in heaven it is no part of our bondage to have some order on earth and therefore the Grecians do upon good ground use the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to signifie Superiority or Government which in its proper and native acception signifieth principium to set forth the antiquity of government which had a being assoon as the world had a beginning * 2. Order and Superiority are needful to them that are in a state of Apostacy the more wild man is the more need he hath of a yoak the more heady our Horses are the more we curb them Unruly persons for their own good as well as for others require restraint The hearts of wicked men are like the Sea which cannot rest but is ever casting up mire and dirt Now what a deluge would the boisterous waves of their unsanctified wills and affections cause if there were no banks of Magistracy to bound them and keep them in If some men were not Gods to others most men would be Devils to others Sin must be discouraged evil doers must be punished humane Society must be preserved the good must be protected our liberties and properties must be defended justice must be executed the poor must be relieved wholesome laws must be maintained and how can either of these be done without Magistrates Many fear not sin nor the God of Heaven and if it were not for suffering from the Gods on earth their lusts should be their law and they would deprive the innocent of their liberties estates and lives and turn the places where they live into Acheldema's fields of blood nay make the earth worse in some respects then hell for in hell there is no oppression as no injustice no guilty person freed and no guiltless person punished but had these men their wills it should be so upon earth 3. Again Order or Magistracy is not only necessary to those that are in a state of nature but to those also that are in a state of grace Titus 3.1 2. Rom. 13.1 2. When they begin to be servants to God they do not cease to be subjects to the Gods Christianity doth not
wickedness and wilful disobedience I beseech you be exceeding holy that ye may shew your selves to be children of the most High In this the children of God are manifest and the children of the Devil He that doth not righteousness is not of God 1 John 3.10 If ye therefore call on the Father who without respect of persons will judge every man according to his works pass the time of your sojurning here in fear 1 Pet. 1.17 forasmuch as ye know ye were not redeemed with corruptible things as silver or gold from your vain-conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without spot and blemish vers. 18 19. It is written of Boleslaus one of the Kings of Poland that he still carryed about with him the picture of his Father and when he was to do any great work he would look on the picture and pray that he might do nothing unworthy of such a Fathers name So when you set about any business desire and labour that you may do nothing while on earth unworthy your Father who is in heaven Nay further the Holy Ghost calleth you Gods How godly then should you be how unsutable are the works of the Devil to them that have the name of God! God is light and in him is no darkness at all and should not the Gods shine brightly with the light of holiness and abhor all deeds of darkness The Gods of the Heathen were taxed with several crimes Jupiter with uncleanness Juno with passion c. Hence saith Austin the Heathen took liberty to sin because their Gods were represented to them as patterns or approvers of such actions As Charaea in Terence Non ego facerem quae Jupiter fecit Should I be backward to what the God himself was forward But the God of Heaven is far from such things He is the holy One of Israel holy in all his wayes and righteous in all his works His Nature is the pattern of holiness his Law is the rule of holiness Holiness is his Essence his glory himself Psal. 89.13 A God of truth without iniquity just and right is he Deut. 32.4 There are many spots in our Moons but not the least spot in this Sun of Righteousness Now therefore you that have his Name should get his Nature and be pure as he is pure The Name of God is an honour to you O be not you a dishonour to it James 2.8 Do not O do not blaspheme that worthy name by which ye are called How holy should you be in your hearts how watchful over your words how wary in your works how faithful in your families how conscientious in all companies for the most High hath said Ye are Gods * Alexander having a souldier of his name that was a coward bid him either learn to be valiant or be no more called Alexander So say I to you that have the Livery and Name of God and do the drudgery of Satan either learn to be holy to be good or be no more called Gods Sir observe it is it comely for a God to swear for a God to wrong his neighbours for a God to prophane Gods day for a God to despise godliness and godly men for a God to keep company with those that are of their father the Devil for a God to live without God in his affections house and conversation Blush O guilty Justice or Ruler and be ashamed and either amend thy life and nature or disown this name of God I have sometime read of Luther that he used to repel the darts of temptations with this shield I am a Christian I cannot do it O would you but think when your hearts or lives are swerving from God I am called a God and cannot may not do the work of the Devil I may not do any thing unworthy the name of God it might be helpful to you against the assaults of Hell Besides you had the more need to walk in the way of Gods Commandments because you have many following your steps They that have many at their heels had need to be holy least they cause the souls of others as well as their own to miscarry for ever Sin especially in great men is like leven which soureth the whole lump 1 Cor. 5.6 The bodies of men do not sooner take infection then their souls If the great trees fall they usually brush and beat down smaller ones with them When two or three men of renown famous in the Congregation begin a mutiny against God they shall not want company to joyn with them Numb. 16. If the Princes of the people be guilty of Rebellion how soon is the whole Congregation in the same transgression Numb. 13.28 29. Numb. 14. init When a disease hath once taken the head how often doth it thence diffuse it self into other parts of the body When Charles the fifth went into Italy to be Crowned Emperour being troubled with the Headach he cut his hair short the great Courtiers followed his example so as long hair so much in fashion before grew quite out of fashion in his time Strabo Alexander used to carry his head on one side whereupon his Courtiers to imitate him did the like Before Vespasians time the Romans were grown to great excess in cloaths and furniture for their houses and though many laws were made against it they could not be restrained but when he came to the Crown being a temperate and moderate Prince all their former vanity grew out of use So true is that saying of King Alphonsus That as certain flowers move after the Sun so the people follow the manners of their Princes And certain it is that the common sort like a flock of sheep which way the first goeth all the rest follows The actions of Rulers are often the rulers of the peoples actions The vulgar are like soft wax taking any and easie impression from the seals of great men When men of quality swear roar deride Religion dwell without God in their houses c. how quickly do their neighbours take after them and justifie their practices by such patterns thinking they sin cum privilegio if they sin cum Principe But now if a great man walk with God condemn and reprove sin by his works as well as by words being as the chief Magistrate of Israel was mighty in word and deed Act. 7.22 if he pray with his family keep the Lords day strictly work out his salvation diligently how prevalent will such an example be to the inferiour people surely as when the Mountains overflow with water the valleys are much the better so when these Mountains as Rulers are called Micah 6.7 overflow with the water of grace the plains will abound the more in fruit Think therefore how comfortale it will be for thee by thy holy life to direct others the way to heaven and how lamentable will it one day be to thee shouldst thou lead others in
had and means used for the informing and reforming such offenders Suffer me as Elihu said Job 30.2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not he imployed as now they are for the encouragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29.2 3 4 5.25.30 in 2 Chron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Josiah 2 Chron. 34.3 ult. And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present 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 Jovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Julian and Valens had put down and discountenanced Secondly The precepts given by God to Rulers speak this to be their duty God commandeth him to write him a copy of the Law Deut. 17.18 For what end but that he might keep it himself as he is a man and take care that others should not break it as he is a Magistrate It was an ancient Ceremony in Israel at the Kings Coronation that when the Crown was set on his head the Book of God should be given into his hand 2 Kings 11.12 to shew that God committed the care of Religion principally to him that by his power and authority it might be established in his Dominions God commandeth Magistrates to be for the good of their subjects Rom. 13.4 For good that is for thy natural good in preserving thy life in safety for thy civil good in securing thine estate for thy spiritual good in establishing the true worship of God as a keeper of the first Table Nay the way to promote the civil good of a people is by promoting their spiritual good That Common-wealth will certainly stand longest which hath not State-Policy but State-Piety for its foundation How many Nations have confirmed this truth Vbi non est sanctitas pietas fides instabile regnum est A Nation without Religion is like a City without walls naked and open to all enemies like a building without a foundation which will quickly be overthrown Religion to a people is as the Palladium to the Trojans as the Ancile to the Romans which kept them safe The want of this overthrew the great Monarchies of the world What besides this hath turned so Kingdoms into ruined heaps and Cities into solitary Deserts If a fruitful land be turned into barrenness is it not for the iniquity of them that dwell therein Psal. 107.34 Tully observed that the glory of Greece quickly decay'd when the people were given to evil opinions and evill manners Those Rulers that tolerate heretical persons do but nourish a Snake in their bosoms and cherish a worm that in time will eat out their own bowels Besides God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers nursing Mothers to his Church Isai. 49.23 which surely was never meant of procuring only their corporal but chiefly of promoting their spiritual good O consider is it not reasonable as well as religious that you who rule by God should rule for God that that power which you have received from him should be improved mostly for him Remember your time is short your opportunities are many your work is great and your account will be heavy therefore work the work of him that sent you into the world It was a saying of Becket sometime Archbishop of Canterbury when he was perswaded to deal moderately with the King Clavum teneo ad somnum me vocas Do I sit at the stern and would you have me sleep Sirs you steer the rudder of the State you sit at the Helm of the Common-wealth should you be sleepy or slothful I beseech you to be doing for the furthering Piety the Lord will be with you Now that Magistrates may be enabled and incited to walk and to work as Gods among men I shall deliver a few directions and two or three motives and then conclude First If you would walk and work as Gods then get divine principles According to your principles
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 save to your bed side and boldly arresteth you with a warrant from Heaven assuring you by its symptoms on your body that you must in good earnest into the other world and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God and your souls according to your deeds sentenced impartially and sent immediately to Heaven or Hell then surely your apprehensions of a new Nature and strict Conversation will change and you will wish with all your souls for a little of others oyl for your Lamps will go out The stoutest unregenerate heart alive will droop at last when God cometh to take away his soul then his crest falls and his plumes flag Now possibly thy Cup overfloweth thou hast a large portion of the good things of this world and they have so much of thy heart that thou art little troubled about the things of the other world the Table of thy life now is richly spread with honours pleasures relations possessions and these have the largest share in thy heart in these thou solacest thy self desiring no other Heaven But what wilt thou do when Death shall come with a Voider and take all away even all thy treasure on earth then thou wilt wish thou couldst find a treasure in Heaven that thou mightest die the death of the Righteous and 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 straight At oportuit sic Vixisse that she should have been straight in her life time The way to make thy death comfortable is to make thy life serviceable to God and thy soul He that would enjoy true rest when he dyeth must labour faithfully and diligently whilst he liveth It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed and opportunities misimproved which free grace afforded you for the honouring of God and furthering of your own salvations Sins of omission will wound deeper at a dying hour then most are aware of God hath committed a great trust to you and the day of your lives is the only time of discharging it besides ye know not how few hours ye may have to your day whether it shall be a Winter or a Summer day the shadows of the evening may suddenly stretch themselves upon you and then it will be no longer day therefore work the work of him that sent you into the world while it is day for the night cometh wherein no man can work John 9.4 Is it not sad that our common observation should he so much verified in the practices of great men That Bells strike thick while they are rising but stand still and give no sound at all when they are at full pitch That Magistrates should like the Sun the higher in the Zodiack move the slower The more noble creatures are the more active they are Men more active then Beasts Angels then men One I remember observeth that God would not accept the first-born of an Ass because it was a a dull slothful creature The Spirit of God which is in all that are sanctified is compared to fire Acts 2. therefore they that would not grieve it must not be slothful in business but fiery fervent seething hot as the word signifieth in spirit serving the Lord Rom. 12.11 Hence it was that the Church of Ephesus got letters testimonial from Heaven Revel. 2.2 I know thy works and thy labour how thou canst not bear them that are evil And indeed the more good a Justice hath in himself the less he will bear with evil in others Augustine hath a true saying Qui non zelat non amat He that is not zealous for God hath no true love to God For though love be a passion yet it delighteth to shew it self in acting for the party beloved When Calvin grew sickly some friends disswaded him from hard studying but he gave them this answer Vultisne Christum me invenire otiosum would you have Christ when he comes to me by death to find me idle So do ye think that when sinners Jehu-like drive furiously ye should not like Aegyptians go heavily least death find you idle Observe what became of the idle servant that hid his talent in a napkin Matth. 25.30 He was punished with an eternal long night who would not work in his short day 3. Consider the day of Judgement God will then search and sentence you discover and reward you according to your works Ye that examine and try others shall then be examined and tryed your selves and ye that acquit or condemn others shall then be acquitted or condemned your selves How should this thought move you to walk exactly since your hearts shall be anatomized and your lives manifested before God Angels and men Could ye but as Jerom hear the sound of the last trump always in your ears Arise ye dead and come to judgement surely ye would he holy Judges and Justices indeed Peter maketh this argument a strong enforcement to holiness 2 Pet. 3.10 11. The day of the Lord will come as a thief in the night in which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works therein shall be burnt up seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Observe the certainty of it The day of the Lord will come If it were doubtful it would not be so dreadful but it will come surely though it come slowly therefore men had need to be holy Tertullian observed of all those that profest Christianity in his time none lived so loosely as those that did not believe the certainty of the day of judgement But observe 2. the suddenness of it The day of the Lord will come as a theif in the night when men at midnight are securely sleeping they dream not of nor prepare for a theif It is sometimes called a day Matth. 25.13 propter revelationem secretorum
things that are now dark and secret shall be then as clear and apparent as at noon day the fire of that day will make things legible which are written with the juyce of Lemons In that Spring time both wholsome roots and poysonous will be discovered which all the winter of this life were hid The books of Gods Omniscience and mans Conscience saith one shall be then opened and secret sins shall be then as legible as if it were written with the brightest star or the most glittering Sun-beams upon a wall of Chrystal Eccles. 12. ult. And it is said to be at night propter improvisionem c. because of most mens unpreparedness for it The destruction of this new world by fire will find men generally in the same careless carnal secure sensual condition as did the destruction of the old world by water Luke 21.35 as the snare on a sudden catcheth the bird so will that day of the Lord seise on such beasts Observe 3. the dreadfulness of it The Heavens shall pass away with a great noise and the Elements shall melt with fervent hear and the earth and the works thereof shall be burnt up Well may it be called the great and terrible day of the Lord when the Judge will be a consuming fire Heb. 12.29 and shall come in flaming fire 1 Thes. 1.6 7. try them by a fiery law Deut. 33.2 before a tribunal of fire Ezek. 1.27 plead with them in flames of fire Isa. 60.15 and condemn ungodly ones to eternal fire O how dreadful is the voyce and noise of Fire Fire in the night how fearful and frightful then will such fires at the day of Judgement be As often as I think of that day my whole body trembleth saith Hierom. Observe 4. the Apostles inference from it What manner of persons ought we to be in all holy conversation and godliness as if he had said We had need to have grace in truth that must undergo such a trial We that must meet with so strict and dreadful an examination had need to be holy to admiration What manner of persons ought we to be in all holy conversation and godliness Surely if any argument imaginable can perswade to purity this terrible day can do it The sound of the last Trump may well cause a retreat and call us off from an eager persuit of the flesh and world Eccles. 11.9 and it may also stir you up to purity if ye would meet Christ at that day in peace The Throne of Christ is a white Throne Rev. 20.11 and O with what trembling heart wilt thou O black sinner stand before this white Throne 1 Pet. 4.18 If the righteous be scarcely saved not in regard of the uncertainty but difficulty where shall the sinner and ungodly appear Surely the drunkards cup then will be Wormwood not Wine The sentence on the swearer then will be of cursing not blessing as he loved cursing now so then will it come to him the Adulterers pleasure now will then prove poyson and the prayerless man now will then pray hard work in prayer for some ease some end if not a pardon yet a reprieve for one hour at least one drop of water to cool his tongue but he shall work at the Labour in vain and be eternally denyed O look therefore and make sure of true holiness of the power of godliness for the fire of that day will discover whether you are dross or gold look that the rule by which you walk be right even the Word of God for by that you shall be judged for your eternal life or death John 12.36 Ah how exactly shouldst thou live that must be tryed for thine endless estate by so strict a law How diligently shouldst thou keep thy heart knowing that God will judge the secrets of thy heart Rom. 2.16 How carefully shouldst thou keep the door of thy lips considering that of every not only swearing or cursing but idle word which thou shalt speak thou shalt give an account at the day of Christ Matth. 12.35 How wary shouldst thou be in all thy deeds believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh whether it be good or whether it be evil 2 Cor. 5.10 So think so speak so act as one that must be judged for all at the great day of Christ This may likewise incite you to work as Gods amongst men because at that day Christ will come and his reward will be with him to give to every one according to his works Rev. 22.12 Your actions now are seed if ye would reap liberally on that great harvest day ye must sow liberally in this seed-time Christ will then demand how ye improved the many advantages and opportunities which he put into your hands for the magnifying his Name countenancing his people propagating his Gospel punishing his enemies and discouraging the workers of iniquitie He will ask you why at such a time when you knew his Name was blasphemed his Day was prophaned his Ministers and Ordinances were trampled upon you never stirred or were zealous for their vindication you thought it was good sleeping in a whole skin you were loth to offend your neighbours or you were unwilling to get the ill will of great ones that under pretence of love to all the people of God would have his blasphemous adversaries spared nay encouraged See whether that Jesuitical tenent That Magistrates must only be second-table men that they have nothing do in matters of Religion will hold water at that day O how exceedingly will such be ashamed of it then who now own it in their principles and practices possibly thou art one of that Heathen Gallio's Disciples that would meddle in matters of wrong but sit still in matters of Religion Acts 18.14 17. Gallio cared for none of those things I must tell thee thou art like then to find Hell hot for thy being so cold in the cause of the blessed and glorious God O think of that day and let it move thee to a faithful zealous discharge of thy duty Zaleucus Locrensis in his proeme to his laws hath these words Let this be often pressed upon men that there are Gods and that an account must be given to them of mens actions Consider the day of the Lord is coming and who may abide it In a word Hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil Eccles. 12.13 14. FINIS Hiero. in proae ad Obad. * Hosanna signifieth Save I pray thee or preserve I beseech thee †Allelujah Praise ye the Lord Ego Dixi Concessio est qua tamen oftendit Propheta nihil perversis Judicibus praesidii fore in facta persona quam illis Deus imposuit Calv. in loc. 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