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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	worship_n	write_v	95	3	4.7473	4	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

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

vs first that such should be chosen Magistrates as doe excell others in godlines like vnto gods amongst men Euen as Gods attributes are in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an excellencie so should vertue be in Magistrates in a kind of eminencie A Magistrate must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man without fault Well said the heathen man Aristotle in the 7. booke of his Ethic. chap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue is not in God but a more diuine thing As Magistrates must not be onely liberall but they must be also magnificall so they must not content themselues with ordinarie vertues but they must haue vertue in an high degree not that they can equalize Gods attributes for Dei potestas est infinita Regum praefinita Dei potestas immens● R●gum dimensa Gods power is infinite the power of Magistrates prefinite Gods power is immensurable the power of Princes may be measured If Magistrates did thus excell in vertue this benefit would come thereby vnto subiects namely that they should be vertuous also Of Iosua his time this is recorded Iosu 24.1 that Israel serued the Lord all the daies of Iosua And Iustine writeth that ante Philippum Alexandrum in Macedonia tam clarorum virorum proventus non floruit before Philip and Alexander there was not such a floorish of famous men For such commonly are subiects as their gouernours are Actions are visible words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Ethic. wordes will not so soone be receiued as actions Swearing lying couetous and whorish gouernours make like people And thus much of the first point Secondly Magistrates are called Gods to teach vs that we should obey them as in Gods stead Rom. 13.2 He that resisteth the higher powers resisteth the ordinance of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience is the mother of well doing nothing can be well done without obedience And therefore subiects should not striue to excell one another in riches honour and preferment but in obedience What then may Magistrates conceiue of Papists who hold this position Bell. lib. 5. de bono Pont. cap. 7. that licet spirituali principi imperare principibus de eorum bonis temporalibus disponere it is lawfull for the Pope to command Princes and to dispose of their temporalities Vntill they recant and relinquish this position how can Papists be good subiects yet for a thousand yeares saith Langius out of Otho Frising non lego aliquem regno privatum I doe not read any depriued of his kingdome The same is testified by Gotfridus also Behold the antiquitie of Poperie now touching the obedience of subiects it must be first grounded vpon knowledge secondly it must be voluntary thirdly it must be constant and continuall Touching knowledge obedience cannot be voluntarie and constant except it be founded vpon knowledge for voluntatis obiectum est bonum cognitum the obiect of the will is a knowne good To effect this a learned and godly Ministerie must be placed in euery parish for where the dumbe ministerie resideth men are neither taught their dutie towards God nor allegeance towards the Prince nor loue towards one another If it be obiected that there are not learned and godly Ministers enough I answer with Gratian and Thomas Aquinus that prae●tat pa●●os habere dignos Ministros quam plures inutiles it is better to haue a few worthie Ministers then many that are vnprofitable Secondly obedience must be voluntarie This may be effected by the Magistrates clemencie and mercie towardes his subiects amariqui vult languide regnet he that will be loued must raigne remissely yet as seueritie must be mild so clemency must not be dissolute Artaxerxes his speach is worthy to be followed of magistrates magis honorificum est opulentes facere quàm opulentem fieri it is more honorable to enrich then to be enriched And Galba his practise is to be abhorred who would make his citizens siccissimas spongias most dry sponges Thirdly obedience must be constant and continuall which will then come to passe when it proceedeth of conscience The benefits that subiects receaue from their Gouernors are continuall therefore their obedience must be continuall O that Papists and Athists would consider of this But as Herodian saith tenax est memoria iniuriarum the memory of man keepeth fast an iniury it easily forgetteth benefits Againe Magistrates are called Gods to teach them that they should not feare the faces of men as God himselfe iudgeth without respect of persons so should magistrates This duty is commanded Iosua in the first chap Feare not saith the Lord be of a good courage and I will bee with thee There are two arguments to mooue magistrates to courage one is a recept the other is a promise Magistrates must be like vnto Appius of whome Liuy reporteth this that non minae plebis the menaces of the peole could not put him from his mind Iustum tenacem propositivirum non ciuium ardor praua iubentium non vultus instantis tyranni mente quatit solidâ a righteous constant man is not driuen from his mind either by the fury of people or by the countenance of a tyrant A Magistrate must haue courage to resist bribes Phillip was wont to say that Nulla ciuitas tam munita est quin si asinus auro onustus ingredi possit expugnari queat No city is so well fensed but if an asse laden with gold can enter in it may be vanquished So it is to be feared that golden asses will enter into offices except magistrates haue courage to resist bribes Buying and selling of offices is the ruine of church and common wealth Fourthly Magistrates are called Gods to teach them that they should honor God as God hath honored them by investing them with his owne titles Wherfore they must remember that they be not the seruants of the flesh or of Sathan or of the world Magistracy is not immunitas but munus not an immunitie but a duty It is not vacatio but vocatio not a vacation but a vocatiō To effect this magistrates must haue godly men about them The Aegiptians will haue a king saith one to be most sincere therefore they place excellent men about him that by the sight of them he himselfe may be excited to vertue Psal 101.7 There shall no deceytfull person dwell in my house saith the prophet Dauid he that telleth lyes shall not remaine in my sight O that magistrates would haue a care to reforme their families as good Iosua had who saith that he and his house will serue the Lord. But are not many magistrates men swearing swaggerers and swaggering swearers are they not prophane dicers dauncers and dronkards Secondly if the Magistrate will honor God aright he must not suffer two religions in a land Salomon saith that the king that sitteth vpon his throne 20. Prou. with his countenance disperseth all euill The Angell of Pergamus is reprehended Reuel 2. because he