THE DESCENT OF AUTHORITY: OR, THE MAGISTRATE'S PATENT FROM HEAVEN. Manifested in a Sermon preached at Lincoln's Assizes, March 13. 1636. By THOMAS HURSTE Dr. of Divinity, and one of his Majesty's Chaplains. Rom. 13.1. There is no power but of God. LONDON, Printed for john Clark, and are to be sold at his Shop under Saint Peter's Church in Cornhill. 1637. TO MY VERY NOBLE FRIEND AND WORTHY Patron, Sir WILLIAM SAVILE, Baronet. SIR, BEing persuaded to make this Sermon legible, I presently resolved to use your name for the Dedication. As it is a favour from you, I make bold to borrow it: and as it is a testimony of due respect from me, you deserve it. Go on still in manifesting your unfeigned love to God and his Church, your Prince and Country. And that you may long continue to be (as you are) an ornament to your Family, and a support to your friends, shall be the prayer of him that is Yours in all hearty affection, and due observance THO. HURSTE. Lednam june 1. 1637. Perlegi Concionem hanc, cui titulus est (The Descent of Authority etc.) nec in eâ quicquam reperio quò minùs cum utilitate publicâ imprimatur. Sa: Baker. Ex aedibus Londin. junij 14. 1637. THE DESCENT OF AUTHORITY. Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed. A Divine may speak of such Texts of Scripture, that it may be said as it was to him that spoke of Hercules his praises, Quis eum vituperat? Plutar. Apoph. ●…ac. as if that were to light a candle in the Sunshine. So when we Preachers speak of death, mortality, God's mercy, man's proneness to sin, etc. Some may say or think, Who doubts of this? But for this Discourse that I am to speak of, the just power of one man over another, it may seem to be Apocryphal, or an Exchecker-chamber case. Some (especially inferiors) think that one should be as good as another: that as we were at our births, and shall be at our deaths; so in our lives we should be equal. Being Christian brethren in Divinity, and partaking of the same Sacraments: so (Anabap●istically) we should be in Politics; and the perching of one man above another is but humane invention and commanding policy. Whereupon some inferiors are willing to obey principally for fear of punishment, little for conscience sake. To satisfy us all then, that the superiority of one man over another is no humane usurpation, but a divine institution; not upheld only by the shores, or underlayed with the bolsters of man's device, but hath the foundation of God's appointment: take notice how that God who hath made in Heaven Angels and Archangels, in the Firmament the King the Sun, the Queen the Moon, and the common people the Stars; in the Air the Eagle and the Fly; in the Sea the Whale and the Herring; upon Earth the Lion and the Grasshopper, hills and valley, leas and furrows: the same God hath appointed amongst men, some like the Centurion, to command; Matth. 8.9. and others as the Centurion's servant, diligently to obey: as in stature some higher like the Anakims', and some lower as Zacheus. Thus God hath ordered, that Whoso sheds man's blood, must not be reprieved till the day of Judgement, or be punished miraculously, Acts 12.23. Isa. 37 36. as Herod was, by an Angel sent from Heaven; or as in Sennacheribs' Host, where an Angel came and slew the Host, but by man, and not by Angels shall a malefactor's blood be shed. Here then is Magna Charta, or High Commission under the great Seal of Heaven directed to Magistrates. Here is DEUS REGI: for so he acknowledgeth, DIEV ET MON DROIT. And then (give me leave to say a piece of your Commission before you go to the Hall) from hence it followeth, CAROLUS (but DEI GRATIA) DILECTO ET FIDELI. So then, if any shall inquire in point of conscience, as they did, Luk. 20.2. By what authority you do these things (I mean divine:) Why you, my Lords, examine and give sentence, the Justices herein concur, the Jurers find guilty, the Jailers keep sure, the Plaintiffs prosecute, and the Executioners put to death: here is prima lex societatis, & nervus Imperiorum, Carrions Chron. the divine Patent or grant, Whoso sheds, etc. In which words we have Authoritatis prosapiam, the progeny or pedigree, the race or lineage, or, if you will, the Descent of Authority set out by Moses, the ancient King of Heralds, who hath informed us in all the ancient genealogies. A discourse not unuseful to us all, that Superiors may know how their tenure is but in capite, God by a Licence of alienation hath assigned them, and that inferiors may know why they own suit service and homage to their superiors: because their power stands not only upon the crutches or stilts of humane power, but upon the firm basis of divine institution that some should ride on horseback, while others walk on foot. For the evidencing hereof, observe the Commission. The first and more general part of it is laid down, Gen. 1.26. and 28. and likewise in the second verse of this ninth chapter: Sciatis quòd assignavimus vos & quemlibet vestrum conjunctim & divisim to rule over fowls, beasts, fishes. Thus far all mankind hath power. And now in this verse read, we have Assignavimus etiam vos: we see who are of the Quorum, even the Magistrates, who have power over men. The like we may read, Wisdom the ninth, from the beginning to the seventh verse. As the Emperor of Germany is styled Rex Regum: so is a Magistrate over men, who are petty Princes over the other creatures. All mankind are like Senators, all Kings, but the Magistrate is perpetuus Dictator. But it will be whispered by the Temporal power, Trouble not yourself for our Patent further than from our gracious King: we have jailers and fetters, halters and gibbets, axes and scaffolds, fire and faggots; we will either find, or force obedience. Abundans cautela non nocet. The more ties, the stronger. men's Laws may be snapped asunder more easily. Secular laws and power are but the materials, the hemp or hair: Religion is that which entwines and makes it strong. Men may hope that man's laws may balk Agag, and the fattest of the people: but God's Laws say Quicunque, they punish universally. True, the laws of men are strong, but behold a greater force, a twofold cable. God's word prevails more strongly. Where there is either religious devotion, or any melancholy jealous fearfulness or suspicion by nature, there is a more serious apprehension of God's displeasure than man's. Saint Paul (a wise Teacher) knew what he did, when he used the double two-edged argument, Rom. 13.5. We must needs obey, not only for fear of punishment, but also for conscience sake. Observe among the Romists: if they can but untie the double knot of conscience, they care the less for the single tie of corporal punishment. Assure but Ravaillac that it is lawful to lay his bloody hands upon the Lords Anointed, and then he will fear but little hot burning pincers, or the pulling in pieces with wild horses. When those moles, the the Gunpowder pioneers (following their blind guides) were conceited that it was not unlawful to fire that house wherein (said they) bloody laws were made against them, they then cared neither for Tyburn nor beheading. And that bloody Assasine, who not many years since slew a great Peer, no doubt but that his bloody misled mind thought it lawful. If Divines do but once file off the fetters of divine laws, men will as fast snap asunder men's laws, as Samson did his coards. james Clement, whom the Leaguers hired to kill Henry the third; and john Chastell, who intended to kill Henry the fourth, were both taught by the Jesuits that the King was not to be obeyed, if not allowed by the Pope. goodwin's Annals, page 23 Insurrection or rebellion never proves loud or dangerous till it pretend Religion. The first noise is for the liberty or privileges of the people, that is but like the outworks: but when the soul is pretended, that is like the main fort. They begin thus, The freeborn Commonalty is oppressed with a small number: though the calamities of this present life may with a constant patience be endured, yet the soul is to be redeemed even with a thousand deaths: new forms of Religion are obtruded (the constant pretence of all discontented giddy people.) Thus we see that the cause of Religion, or the tie of conscience doth move the wheels of all actions most forcibly. Though it ill becomes them, it is usually in the mouth of all seditious rebels, and then in nomine Domini they are most violent. The holy league, and holy pilgrims, and the brethren are usually the nicknames of rebels. Let it not then be tedious for them who have their Patents sealed at Westminster, to hear that they are also sealed with a teste meipso in Heaven. The tie of conscience looking at God's ordinance doth help to guard Authority, as well as the Sheriff with the posse Comitatûs. Seeing then you please to usher, Preface and auspicate your weighty affairs with prayers and praises here in this sacred House, after the example of all good Christians, holy men in the old Testament; Yea and the devout Heathen also, who did usually begin à Deo Optimo Maximo: So you come hither to do him service, to acknowledge your dependence upon him; As a labourer or workman comes to know his pleasure that sets him on work, so you here to be directed by God's Word. We of our Tribe can do no less but give you your due, namely, that your power stands not only upon the supporters of man's policy, but the strength of the divine Grant. Therefore, as it is Psalm 45.4. Good luck have you with your honour: ride on with the word of truth and righteousness. Your Commission is both from God and the King. It is appointed that Who so sheds man's blood, by man, etc. as may appear by the meaning of the words, which come now to be opened unto us. Herein is laid down the just power and authority of the sword: not excluding Ecclesiastical or Economical, that of parents or masters; but the public temporal power is here more principally intended, because it speaks of bloodshed. This verse is set like Bifrons janus, or like Noah, who had reference to both Worlds: so this verse is a reason both of the former and latter verses. 1. God is careful to prevent the eating of blood, verse the 4. that man should have no taste thereof, and by that abstinence so much the more abhor murder and cruelty. The reason, whoso sheds, etc. 2. It is a reason of the 7. verse. Men may be encouraged to bring forth fruit and multiply, because God hath taken such a course for our safety and preservation, by pinioning and swaddling the hands of murderers. A man may plant, set, and sow in a garden with hope and cheerfulness, when it is well fenced, hedged, walled, or impaled. The fortification must be answerable to the danger. Murder began betimes, even with Cain. God bids be fruitful, for he hath taken a course with murderers, be they high or low, rich or poor: for it is said Quicunque, general and indefinite, as Peter said Acts 10.34. I perceive there is no respect of persons with God: as he sends his rain to fall, and his Sun to shine; so he would have justice administered impartially. Musculus observes allegorically (but it is somewhat farfetched) Of every Beast, ordinary inferior men that are kept under: or of man, that is, be he noble, learned, wise, or any ways excellent. Sheddeth man's blood, that is, mortally and wilfully. And here observe 3. things. 1. That any kind of death is here forbidden as well as the effusion of blood, be it by poisoning, strangling, or otherwise. A man may shed blood and not kill, as Surgeons: and a man may kill and not shed blood, as poisoners and stranglers. 2. Phlebotomy is not here forbidden, the opening or cutting of a vein which is not mortal: but the taking away of life is here meant which lies in the blood, as it is in the fourth verse. The heartblood is the shop or seat of life. Hence it is said, that though the brain be of greater dignity, yet the heart is of greater necessity, because it is the fountain of life. No shedding of blood (though mortally) is here meant, if it be done by the Magistrate agreeably to the laws of God and men, no more than the plaintiffs, jurers, Executioners are guilty: for it is said, Rom. 13.4. The Magistrate beareth not the sword in vain. But private men upon private quarrels are here restrained. 3. Observe, that bloodshed is here put for itself and other sins: for this power of the Magistrate is not restrained only to murder and other causes capital, yea and to criminal, but to civil also. Else, there would be no use of any Bench, but that which is for life and death. Here then other causes are to be understood, although denominatio fit à principaliori parte. This main offence is branded by name, as being inconsistent with society. So that this is a principal, not the only sin, for Magistrates to punish: as usually the oath at large is given to the foreman, and all the rest are implied. Although God be a patiented God, Rom. 15.5. yea the God of patience; and when we make bold to express him by borrowed speeches, we say he hath leaden feet, he came softly, and convented Adam deliberately: yet he will not suffer the murderer to stay till the great Assizes at Doomsday, but he must be punished here by his Lieutenant, man. This hateful sin is is named here (we see) for all the rest. When Saint Paul had a Viper upon his hand, Acts 28.4. the Barbarians cried, No doubt this man is a murderer. They thought murder to be the non-such of sins. As Moses here sets down the pedigree of Authority: so our Saviour sets down the descent of murder, john 8.44. He goes higher than Cain, Yea are of your Father the Devil: he was homicida, a manslayer from the beginning. Let those then who are as prodigal of their own and others blood as dogs and cocks, consider how murder is here branded by name: and so it may well be, for it is injurious to five. 1. To God, whose institution is violated, and his image canceled and defaced. 2. To the Magistrate, whose sword is taken out of his hand, and he made like the sign of Saint George. If a man be injured, are there not Courts of justice, both for our profit & for our honour? What nonsense then is it, for a man in rage or passion, which is a short madness, when he is not his own man, that he should wrest the sword out of the hands of the sober, just, deliberate Magistrate, and revenge his quarrel himself? 3. A murcherer is injurious incomparably to that man whom he slays, so as he cannot give him satisfaction If he take away his goods, he might restore: if his good name, he might recant: but who can fetchbacke a departed soul? he only can give life that first infused it. 4. A murderer is injurious to himself. 1. To his body, making it liable to a violent death: or his life afterwards (if his conscience be not asleep) is a continual Purgatory, as we may observe in some who have been heirs to Cain's murder, they have been likewise inheritors of his despicable woeful wand'ring. 2 For his soul, he cannot say at his death with our Saviour, Epist. 154. ad Publicol. Consummatum est: for without bitter repentance he leaps out of the pan into the fire. Saint Augustine doth so dislike manslaughter, that he saith non sibiprobari illud consilium, ut quispiam alium interficiat, nè ab illo occidatur. 5. A blood-shedder mortally and wilfully is injurious to his wife and children, by forfaiting his estate, and depriving them of that which should be for their comfortable livelihood and maintenance. Thomas Aquinas of every beast expounds it of beastly men, intimating that murderers are metaphorically like beasts, rash, violent, furious, inconsiderate, cruel, unreasonable, and unprovident as they. Seeing then that God's Spirit by Moses hath stigmatised this hateful vice, let not rash anger begin, malice and revenge prosecute, and a vain conceit of honour occasion the committing of this desperate sin, which God will not have stay till the day of Doom, but be punished by his Deputy, Man: which word now follows. By man. We must not straiten these words as confined to Noah and his immediate successors; but as the privileges and jurisdiction in general of mankind over other creatures, so likewise the power of man one over another doth still continue. Again, we must not think that by man, Providet nè interficiant iussu non expectato publico. Aug. in Exod. the Magistrate is to be so understood, as if they were to be the Executioners, & so condemn under-officers; for they are the Magistrates hands. These words, by man, are rarely left out, usually put in, always understood. By man, the Magistrate; so the Chaldee Paraphrase, per sententiam judicum, and so Cornelius à Lapide upon these words quotes it, and expounds it. Calvin acknowledgeth the Magistrate's authority to be hence derived, sed verba plus complecti dicit. By man, the Magistrate disjunctively, or some other way by man. For it is said, Psalm 55.23. Bloodthirsty men shall not live out half their days. So that if the murderer escape by flight, or that the Magistrate be too remiss or indulgent, yet either in war or quarrel, duel or other casualty the murderer's life is taken away. Thus junius expounds these words by man in his Analysis of this chapter. He saith there are laws, 1. natural, of the creatures subjection, verse the second 2. ceremonial, verse the fourth, forbidding blood-eating 3. civil and political, verse the sixth, quum Deus manum sui Magistratûs instruit ad ulciscendum. Musculus gives an unanswerable reason, why by man we are to understand the Magistrate. If a private man kill the murderer, and another private man him, and so in infinitum, what will become of the species of mankind? God therefore deputes the Magistrate to do it, and there's an end. Neither (saith the same Author) is this a fault in the Magistrate, to use a sword either defensive or offensive to malefactors. It is not said Quicunque effuderit sanguinem homicidae, latronis, venefici, etc. for these putrified members must either be taken away, or they endanger the whole. Mercer saith, not by private men, nè nisi maturè & causâ diligenter excussâ occidatur. If it were left to private men, in their choler they would put to death without just cause, as in chance-medley or misadventure, which the Magistrate doth not punish with death. Peter Martyr here understands the Magistrate, and makes the later words a comment or reason. Quia illum fecit (scilicet Magistratum) ad imaginem Dei; & non HOMINES, sed ELOHIM appellantur. God borrows the word King, styling himself King of Kings, and for an abundant requital lends Kings the title of Gods. Though all men are created after God's image: yet those that are in authority have a more special resemblance of the Deity. All men of understanding, learning, wealth, and other abilities, are as bullion: but the Magistrate hath the very currant stamp of God's power. Piscator also herein concurres, QVI EFFUNDIT, nempe privato affectu, ex odio aut ira: PER HOMINEM, idest, Magistratum. I have endeavoured (you hear) to lay the foundation strong, because we are to build much hereupon, God's Patent to his Deputies, or the Descent of Authority. It follows, shall his blood be shed. God proportions his punishments. Blood for blood, as it is Exod. 21.23. or, Life for life, eye for eye, tooth for tooth, etc. Thus We see the divine justice paying murderers in their own coin: Occidit & occidatur. Oleafter saith upon these words, A principio Mundi occisio occisione vindicatur. This retaliation of blood for blood Christ told Saint Peter of, Matth. 26.52. Whose killeth with the sword, shall perish by the sword. The same words are used Revel. 13.10. here is Lex talionis. They that account the life of another cheap, do make the market and price for their own. From these words, thus opened, these divine truths present themselves to our consideration. 1. Whosoever, that God is impartial. 2. Sheds man's blood, The heinousness of murder here named. 3. By man, The Descent of Authority. 4. Shall his blood be shed, The proportioning of God's punishments to man's sins. But as I made choice of these words for this time and place: so I will insist only in the third and most useful to us, the terminus à quo of Authority, or the Descent of it. Master Harding, to set the Crown the faster upon the Pope's head, is content that it should stand but totteringly upon the heads of temporal Princes, as if no hand could set it on fast, but that of the Bishop of Rome. And therefore he saith most injuriously, that they can have no more power than the people had over whom they exercise their jurisdiction: as if they had no other right, but by composition from their subjects; forgetting these places, Prov. 8.15, 16. By me Kings reign. And again repeating it twice, By me Princes rule. And Dan. 2.21. He removeth and sets up Kings, without the Pope his intervening. His usurpation was not heard of till many years after. To the like effect spoke our Saviour to Pilate, john 19.11. Thou couldst have no power at all, except it were given thee from above Thus S. Paul Rom. 13.1. There is no power but of God. Which made him recant, as it were, Acts 23.5. I witted not that it was the high Priest: For it is written, (namely Exod. 22.28.) Thou shalt not revile the Gods, (for so it is rendered in the last Translation) this phrase being given to Magistrates: and perhaps from hence the Heathen worshipped mortal Gods. Cyrus is said to be God's anointed, Isaiah 4 5.1. In the first part of the Homily against wilful rebellion it is said, since Lucifer the Arch-rebel, and our first parents in Paradise broke the bonds of duty, God hath established authority, first in families, then in Cities, Towns, and Kingdoms. Even subordinate Authority is from God, though like cousin-german it be once removed from God and the King. Yea Magistrates in little Corporations and jurisdictions, they are the younger brothers of Authority: there is the same blood, though not the same splendour or revenue. The varnish or gilt of power is the same, though the walls or materials be finer or courser. Caesar's image, or the King's stamp makes silver as currant as gold. And this Descent may appear or be vouched, 1. From the excellency, use, and benefit of it, as it is said, james 1.17. Every good and perfect gift comes down from above. Now this is the very sine qua non of society and outward blessings; not only for the bene esse, but for the very esse of a Commonwealth: without this people are like a riotous rout in war without leaders in order, as sheep without a Shepherd, or a body without an head. 2. This Descent appears by God's admirable upholding & continuing it, maugre man's reluctations; God preserves still the ceremony and the substance. First, those additions of ceremony, which makes it have the more due valuation from the people, as Crowns, Thrones, Sceptres, Attenders, great Officers, for the supreme; and Gowns, Tippets, Hoods, Maces, Swords, White staves, caps of maintenance, for the subordinate Magistrates. And as the ceremony, so the substance of it is upheld: and this God doth 4. ways. 1. By his Word, as you have heard out of S. Paul, the Prophet Daniel, & other testimonies of Scripture. 2. By his Spirit to Godly men, and by the instinct and dictate of nature to Heathen and ungodly men; not to hurt Authority though they have opportunity. 1 Sam. 24. observe david's excellent speech, and more excellent carriage to Saul, when he was in the cave in his power, although Saul did prosecute him causelessly, implacably, and infinitely. And although some men quarrel sometimes at Magistatum the person; yet not at Magistratum, the government: their desires are not to dull or break the sword, but only to change the hand, as usually restless giddy people do, like them in Israel, 1. Sam. 8.19. Nay, but we will have a King to reign over us, as they would exchange their judges for Kings. Ketts and Flammocks, with such other viperous rebels, their projects are not to extinguish government, but to exchange Governors, putting themselves or their leaders in place. And still our mutterers and rash discontented people, their quarrel is not so much against Authority itself: but if they be inferiors, it is because they have none themselves, they will give no applause to the actors, because they bear no part themselves. And if they be of an higher strain, it is because they may not rule their Rulers. So that as a coy dame or amorous wooer, they must have clothes, but no tailor can fit them: either the garment of Authority is too long or short, too strait or wide. As a sick man must drink, yet all is insipid; no chamber nor bed gives him content: yet the fault is not in the things themselves, but in his indisposition. Usually they that are discontented at Governors, it is because themselves or some of their friends are not in higher place. As all mankind acknowledge a Deity, yet go several ways in their devotions: So all by nature and the Spirit of God are taught the admirable use of Authority, although they be affected diverse ways for Governors and government, according as their own ends lead them. 3. God upholds & preserves Authority by his wife, faithful, godly Ministers. Even our poor Tribe helpeth to carry the Canopy over Authority: else, what need our Declarations sometimes at S. Paul's Cross, or other solemn places, to justify the proceed of State in matters of conscience? Thus you shall find wise S. Paul to Titus' Bishop of the Cretians, Tit. 3.1. Put them in mind to be subject to Principalities and Poners, to obey Magistrates. And thus our prudent Bishops and their Commissioners do inquire in the Articles at their Visitations; Doth your Minister exhort the people to obedience to his Majesty, and all Magistrates in authority under him? Dr. Boys in his 〈◊〉, pag 458. Even statizing worldlings that account but slightly of us, yet think that we serve as posts at least upon which the Injunctions & Mandates of the Magistrates are to be fixed. 4. God preserves Authority by his admirable discovery and prevention of wicked plots against Governors and Government. As Murders have been strangely revealed by Birds, & Dogs; so even wicked intendments against Magistrates have been wonderfully disclosed, not only miraculously punished, as it is set down, Num. 16.29, 30. If these men die a common death, etc. But if the Lord make a new thing, ye shall understand that these men have provoked the Lord; Intimating, that God will miraculously punish rebellion. The very patiented Earth, the hackney of all injurious trampling, will open her mouth and swallow them up. As God miraculously punisheth, so he also discloseth rebellions and treacheries. Ecclesiastes 10.20. Curse not the King, no not in thy thought: for the birds of the Air will reveal it. Thus careful is God to preserve his offspring, both the person and the power. Now as Gamaliel said, Acts 5.39. If it be of God, it will continue: if not, it will come to nought. If Authority were only humane pride, or invention, it would long before now have had a fall. It is worth our remembrance, Theatre of God's judgements. that by conspiracies Magistrates are seldom hurt, and as seldom the conspirators escape: as is observed in Corah and his company, Num. 16. of Absalon, 2 Sam. 16. and many others. In the time of that wise King who conjoined the Roses, insurrection was (if not a quotidian) an anniversary fever: yet as he was ever molested, so he was ever aloft and prevailed. The like was in the time of our late gracious Queen, and peaceable King, by the powder-plotters and others. And when it pleaseth God rarely to let the Magistrates suffer for the punishment of the people, yet those rebels are so hateful to God and all good men, as makes the like courses abhorred for the future, and so Authority to be preserved and continued. Augustus Caesar used to say, Proditionem amo, proditores non item. Charles the fourth, Emperor of Germany, prevailed with three or four of his enemy's Captains to be perfidious to their Master, upon hopes of great sums of money: and when he sped, he paid them with counterfeit coin, affirming it to be good enough for counterfeit service. When the city of Rhodes was besieged by the Turk, a Noble man, upon hopes to have one of Soliman's daughters, did many secret services for the Turk perfidiously against his own City: which when Solyman won, he caused the treacherous man to be flayed alive, saying it was not lawful for a Christian to marry a Turk, except he put off his old skin. And that Banister, who treacherously betrayed his Lord and Master; when he expected his thousand pounds, King Richard gave him not a farthing, saying, that he who would be untrue to so good a Master, must needs be false to all others. In our Law crimen laesae Majestatis is accounted so grievous an offence, to conspire against the breath of him who is the breath of our nostrils, as that it is no plea for him that is non compos mentis, although it be for ordinary homicide. And in the state economical, murder committed by one that is in subjection, is accounted petty treason: so hateful by the laws of God and man is disobedience. Quest. 1. Why doth the omnipotent God depute frail men to be his Lieutenants? why not an Angel, or a legion of his powerful heavenly attendants or pages? Answ. That the excellency of the success may be ascribed to God, where it is due, and not to men, as Saint Paul saith, 2 Cor. 4.7. We have this treasure in earthen vessels. When we daily see strong sins pulled down by the preaching of weak men, we justly conclude, that it is the power of God accompanying his ordinance. And when we observe that men Magistrates, and not Angels, do sway the world, quelling and captivating daring vices, we acknowledge it to be God's power. If Magistrates were like Angels, of miraculous power; like Argus, one of them to have an hundred eyes, or, as Briareus, an hundred hands; which they have indeed virtually, not formally; if every one of them were as rich and wise as Solomon, or strong as Samson, or that they could destroy mankind, as the Angel did seventy thousand amongst the Israelites, we might think it was their own power. But now we see it is a secret virtue in the divine ordinance. An horse hath strength enough to cast his rider, and run away from him, but doth not usually. And as strong oxen are guided by little children, in regard of the image of God in mankind: thus are a multitude of strong and violent people ruled by Magistracy; not only for fear of punishment, but even for conscience sake. This reason is given by God himself, judges 7.2. The people are too many: lest Israel vaunt, saying, mine own hand hath saved me. So if Angels ruled, it would be judged to be by their own power. But God for his own glory hath appointed men of the same mould, of the same stuff by nature, borne and dye alike, usually better qualified with experience, learning, wisdom, and integrity: yet they are but men, and in the judgement of rash selfconceited bystanders, not better qualified than others; for in their simple judgement they think they see more than the gamesters. God, I say, for his own glory doth hang great plummets upon weak lines, as in the Ministry, so in the Magistracy, that God working such strong effects by weak causes, we may say, as it is Psalm 115.1. Not unto us, O Lord, but unto thy name, etc. 2. God deputes mankind, not Angels, ex gratia, it being a great favour, first, to the party injured. Secondly, to the party injuring. Thirdly, to the Magistrate, the party punishing. First, to the party injured, for the propinquity. As the Scripture saith, ye need not go to Heaven, Deut 30.18. nor to the deep, but the word is near thee: So may we say of government, (especially in these itinerary circuits) justice is administered even at our doors. Secondly, to the party to be punished, as the people said to Moses, Exod. 20.19. Speak thou with us, but let not God speak, lest we die. If God should punish by extraordinary judgements, as the Egyptians; or with miraculous plagues, as he did to Corah and the like, it would be most terrible to malefactors: whereas now being by men, they may parley for their lives, they must be cast or acquitted by their Peers or equals. Thirdly, to the Magistrate. As he hath made him his Deputy, so he puts valuation upon him by employing him. And thereby he doth quicken in men industry, pains, and care, that they may come to be Magistrates, that is, sublimated manhood. God as the Sun, doth irradiate Magistracy as the Moon, with his brightness. As Christ was himself baptised, but never baptised any, and gave the Eucharist but once, to put a valuation upon his ordinance in the hands of the Ministers. So in the Magistracy he graces' his Deputy, Man, putting the honour and employment upon him. It is said, Matth. 9.8. The multitudes saw it, and glorified God which had given such power unto men. As there for miracles, so here for authority. If David did break out so pathetically, O Lord, Psal. 8.4. what is man! Thou hast made him Lord, etc. How much more may we say, Lord, what is a Magistrate, that thou dost thus advance him, even over men! Quest. 2. Doth not God challenge authority to be his Domain? which he will not let out, but keep in his own hands, saying, as it is, Deuter. 32.35. which is quoted by Saint Paul, Rom 12.9. Vengeance is mine, I will repay. Whereupon Saint Paul makes his appeal, 2 Tim. 4.14. Alexander did me much evil, the Lord reward him, etc. Answ. By these places it is meant that private men must not usurp: for else, what God doth by his Deputies, he doth it as it were by himself. As the Lord Keeper writes teste meipso; and the judges of other Courts, and the justices may write Carolus Dei, etc. noting in whose right and power they do it. Saint Paul disclaims it only as being a private man. God will hereafter avenge, Nisi priùs justitiarii venerint, etc. and in the mean time he doth it by them as his Substitutes. Quest. 3. But is not this old Grant out of date? Are not Christian Magistrates put out of Commission by Christ's coming. Answ. Thus think the Anabaptists, whose objections Zanchius well answers, urging Christ's subjection to Pilate, Saint Paul's appealing to Caesar, and the other Apostles clearing themselves, but yet submitting to the Magistrates, acknowledging the power to be of God. This Descent of Authority may teach us: First, To take notice of that Jesuitical doctrine and practice to lay violent hands upon God's Deputies upon a pretence of Religion. Murder, as you have heard, is a most wicked sin, and disobedience is as the sin of witchcraft. Now treason is the committing or putting together both these sins. The old warrantable doctrine and practice of the Church in the primitive times was, prayers unto, and supplications for the Governors. This was the Church's force, both defensive and offensive: and still with all godly learned Christians it is concluded, Vide Epise. Daven. Determine. that Renuente Principe populus non debet moliri Reformationem. Like unto these, but not so ill, are those that offer violence with their tongues, though not with their hands: such as are disrespective to them that are in authority, not speaking of them, or to them, publicly or privately, as to God's Vicegerents, but with quips and girds, to please themselves, and to struck the people. This is rather like unto Satirical Poets, than answerable to Saint Paul's advice, 1 Tim. 5.1. Rebuke not an Elder, but entreat him as a father. And like his doctrine was his practice to Agrippa and Festus: and thus was the Prophet daniel's to the Assyrian and Persian Kings. Contrary to these holy men are those monsters in a Kingdom, who endeavour by all means possible to enervate and weaken Authority, thereby to make it contemptible. God casts his divine lustre upon them, as Moses was when he had been talking with God: Epiphanius of Heretics. And these; as Moles, are always vexing and disturbing firm ground, blind without knowledge, and despicable when their plots are discovered. Let none then in Pulpits or Parlours deprave Governors and government: if they do, those words, Num. 16.7. may be truly applied to them, Ye take too much upon you. Authority is God's ordinance, and must not be made unsavoury by finding and creating faults in Governors. It is strange, that they who would be accounted the children of God, do not digest the Deputies of God: for they have been, are, and (it is to be feared) ever will be opsite and Antipodes to all Governors, both Ecclesiastical and Civil. They will say, Objection. Our quarrel is not against government, but the faults of Governors: and they think with Absalon, Oh if they were in place, etc. This is the common hackney pretence or colour. Answer. But let these mote-finders consider, that Magistrates in a Commonwealth are like parents in an house, political fathers. Is it fit for a son to be like Cham? Though the father be guilty, shall a son talk of nothing but his father's faults, discovering his father's nakedness, especially when this son himself is idle and disobedient? Will some men, like children, nothing but eat, drink, sleep, play, (indeed there is little else expected of them) and yet like fell, ill conditioned children, will they cry, exclaim, and disturb others? Let these sons of Belial, who cannot bear the yoke of Governors, be examined in their private vocations, how lazy, how oppressing, and how unprofitable to the Christian World. These people are like Chorus upon the Stage: being private men, and their wings too big for their nests, and their feet for their shoes, they desire still to roll and enlarge themselves as snowballs, and like the Babel-builders, will make themselves a turret or pillar by popularity Tell me, vain disturber, how wouldst thou like a servant thus qualified, to say, my master is unfit for his place: he is silly, ignorant, negligent, or the like: he doth not as a master should do. True indeed, he doth not, if he suffer without punishment such a saucy servant. 2. This Descent of Authority may teach us how near of Kindred Magistrates and Ministers are: the one is Dei gratiâ, & the other is providentiâ divinâ: sometimes they are inherent in the same person. Our blessed Saviour was both a King and a Priest, Moses and David were both victorious Magistrates and divine Prophets. And if they be not jointly in one person, yet we see they are brethren, as Abraham said to Lot, proceeding from the same springhead: celestial, God; terrestrial, the King. And this the later end of an Act of Parliament intimates for the uniformity of Common prayer: If the Ordinary have punished, than not the temporal power: and if not that, than the Ordinary. If either punish, it is sufficient, because both come from the same fountain. For us in our Pulpits, to slight this high ordinance, were as great indiscretion, as for the Magistrates upon their Benches to disparage our Profession. Without doubt Magistrates may be capable of the just reproof of the Clergy, and the Clergy of the just censure of the Magistracy. But all must take heed, somuch as they can, that neither of their excellent Callings suffer by it. The people will neglect both, if they do not protect us from injuries: and we teach the people conscionably to obey them. Magistrates are Gods Deputies, and Ministers his Ambassadors, 2. Cor. 5.20. As it is said in another case, Ruth 4.11. these two like Rachel and Leah do build up the house of Israel, Panermitan. Sir John Doderidge conjunctim.. better than divisim. Theologia & Ius must fraternizare. They both look at the same end, namely rectifying of the manners. Both Moses his hands must be held up, that vicious Amaleck may be pulled down. If the sinews of government be slackened by inconsiderate Teachers, and that they do not uphold one another, as the Elm the Vine, sin and vice will more easily thrust in. But when Magistrates, Christ's Substitutes in his Kingly Office; and the Ministers, Christ's Substitutes in his Priestly Office; stay one another, as buttresses below or spars above: then the temporal sword cuts deep in the outward man, and the spiritual in the conscience. We are all Ministers of God, both Magistrates and Priests. So Saint Paul intimates, Rom. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of the Magistrate: which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for our Tribe, as Philp. 1.1. With the Bishops and Deaecons: and 1 Tim. 3.12. Deacons must be the husbands of one wife. This is a part of the Epistle when Deacons are admitted into Orders. If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then be used for them both, because they are employed to do service for one Master, let them not counterworke one against another: but as the walls uphold the roof, and the roof keeps dry the walls; so should these ordinances assist one another; that the temporal power may regulate the outward man, words and actions; & the spiritual sword the inver man, thoughts & conscience. Those that would occasion any civil war or breach betwixt these two, endeavour to disable those shores that bear them up. It is great rashness for some unadvised Teachers, and discontented people, like themselves, who love to dance after their ill tuned pipes, to be always throwing dirt into the faces of Governors and government: being private men they hate and envy all those that have power. An eminent Prelate of our Church said in his Sermon to the Parliament, The Church cannot dwell but in the State, nor the Commonwealth flourish without the Church. When the Church, the house of grace, is a welcome inmate to the State, which is a wise fabric of policy, not only humane, but a divine ordinance. In a word, let these ordinances, like husband & wife, live with harmony and love together. The soul cannot act (quoad nos) but by the body, nor the body live without the soul: so these ordinances. Lastly, and in brief, lest I be injurious to your employments whilst I plead for them, this may be useful both to Superiors and inferiors. First, to Magistrates and Superiors. My Lords and others, give me leave only to put you in mind of the pedigree or Descent of your Authority. It is from above, from God, of the blood Royal, both from another, and for another. As a Nobleman doth or should endeavour to imitate the virtues of him that raised his house: so let Magistrates carriage not be bitter or insipid, but sweet, pure, clean, like the fountain from whence it came. They must not be like old courtiers or rich citizens, forgetting from whence they had their beginning. A man in authority is not genus generalissimum, quo nihil superius: as he is genus hujus, so he is species illius, like the Moon, borrowing light from the Sun; they must not, as butchers or graziers, then, judge by the feeling only, but all their proceed must resemble that image and superscription which it hath from the great Caesar, the Lord chief Justice of Heaven and Earth. They must like rivers return tribute and homage to that Ocean whence their power cometh. They must do better than private men for example sake, more good and less evil, considering their high descent and Ancestors, whom they must labour to resemble so fare as humane infirmity will permit, by endeavouring to be holy, just, merciful, impartial, wise, deliberate, as he is from whom they derive their power. I might easily be large in showing that God is so, and that his Deputies should be so. Yea further, Let all, even inferior Officers, and Jurors, and whosoever bear any part in the punishing of sin; let them labour to be just and free from any sharking or oppression. We find that Authority is of an excellent race, nobly descended; and therefore it should be generous, not making the vigour and power of Authority to be only a modus acquirendi, like the Publicans. It was lawful to pay tribute to Caesar: our Saviour did not gainsay it, but bid Render unto Caesar. And he told Saint Peter, Matth 22.21 Matth. 17.27. Lest we should give offence, though the children be free, yet take twenty pence for thee and me. But then the Publicans made that bitter or harsh, which would otherwise have been better digested: because they did not only take for their masters, like tame hawks, but like wild hawks snatched also for themselves Such were the toll-gatherers or receivers of the public revenue for the Romans amongst the Jews: who, because they gathered public payments, were termed Publicans. Although their calling was good, Matth. 9.10. Luke 18.10. and some of their persons good (witness our Saviour's conversing with them, and the Publican praying with the Pharisee, and Zacheus who was Princip● Publicanorum: Luke 19.2. Matth. 9.9 Matthew. the Publican was afterwards an Apostle) yet their employment was not very acceptable. People were then slow in paying public money: and ●hen the gatherers' oppressions, and private exactions over and above their master's dues, made them more hard of digestion. Suetonius reports of one Sabinus, that had a monument for him with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a faichfull Publican: as if that were a great commendation, considering that occasiones faciunt latrones. But let men in authority, from the highest to the lowest prove the descent of their power by its justice and generosity. 2. Let people learn from hence to acknowledge this Descent of Authority, and that therefore they must neither usurp it, nor slight it, nor disobey it. First, not usurp it. They must stay for a lawful calling: private men and women must only act in their own spheres and circuits, as Masters over servants, and parents over children. Saint Paul's spirit was troubled in him at the idolatry of the Athenians; ●…cts 17.16. but being a private man he only exhorted, but did nothing. Secondly, People must not slight it, because it is so nobly borne, as appears by this Heraldry book of Moses, where we find, as it is Act. 19.35. that this goddess Magistracy is that image of power which is come down from Heaven. Being so highly descended, it is scandalum Magnatum to speak slightly of it. And it is highly employed also: for either of these ways may this fault be committed. Magistracy hath the privileges both ways; being highly born, as Nobles; and highly employed, as great Officers. Thirdly, We must obey and submit to this ordinance, even for conscience sake. Take Saint Peter's advice, 1 Pet. 2.13, 14 which is a part of the Epistle appointed to be read the twenty seventh day of this month, the day of our gracious King his entry to the Kingdom, Submit yourselves to every ordinance of man for the Lords sake: whether it be to the King, as supreme; or unto Governors, as unto them that are sent by him. For the Lords sake, the Founder of it; and for its own sake, being so incomparably beneficial for people. Not to esteem of these and obey them, as God's Deputies, is a kind of civil Atheism. For we may say justly as the people to Herod unjustly, The ordinance of God and not of man. And that we may the better submit, Acts 12.22. take these helps following. 1. Make it not our employment to find and make faults in Governors. For then out of envy we shall think them faulty without cause. Moses said, Numb. 16.15. I have been no ways injurious to them. Indeed he had meekly, justly, and miraculously brought them out of the land of Egypt: yet observe in the third verse Corah and his company quarrelled, Why lift ye yourselves above the congregation of the Lord? And though the patiented Earth miraculously punished them, yet in the 41. verse all the multitude murmured, saying, Ye have killed, etc. And then God slew more of them. Magistrates and Ministers are like cities upon hills, all eyes are fixed & observing them. They cannot possibly avoid this dilemma, fork, or crotch from peevish, censorious bystanders. If they be quick and active, than they are busy and cruel: if merciful and gentle, than they are dull, lazy, and remiss in their places. john Baptist came neither eating nor drinking, Mat. 11.18, 19 and they said he had a Devil. The Son of man came eating and drinking, and they said, Behold a glutton and a wine-bibber. If a Governor be like Solomon taking care for the building of a Temple, the fruits of peace and devotion: yet the people will say, 2. Sam. 16.7. as it is 2. Chron. 10 4. The yoke is grievous. And David being an active man, conquering the Jebusites, he is accounted Vir sanguinum. For as the Sea, though of itself indifferently quiet, yet there are ever and anon some whistling winds to make it troublesome: So there are always some like jeroboam, who struck the people with cavils against Governors, thereby to sour and leaven them. From which censorious conceits proceed daring speeches; M●… Lord Ver●lam in Hen. 7. And liberty of speech, it is the female of Sedition, and in time the Grandmother of treason. Take heed of the bewitching arguments; Romists on the one side; and the miscalled Zion's Plea, and the like, on the other: by which under a cloak of Religion they labour to make the people disaffected to their Governors and government. 2. Remember whence Magistrates come. Look upon them, not personally, but relatively. When an Ambassador comes, we do not presently inquire or pry how learned, rich, wise, or nobly borne he is, but from what a great Master he comes and doth represent. Alexander would be accounted the son of a God, thereby to keep his people in obedience. 3. Do as ye would be done by. How would ye have your children and servants carry themselves in your private families? Not usurp, nor sleight, nor disobey you. And if ye come to any public employment, would ye have them that are under you observe nothing but your warpings and failings, yea worse, creating jealousies and suspicions without cause? Lycurgus' being asked why the government was not popular, answered, Tu prius in domo tua efficito principatum popularem. 4. Consider that the worst kind of Governors or Government is better than an Anarchy: And therefore that Magistracy is a great blessing, being the very life of society. No marvel then that Saint jude reckoneth speaking ill of dignities among great faults. 5. Forget not Gods command, Honour thy father, etc. not only Natural, but Political; thy father in the kingdom, as well as in the family: that thy days may be long; being peaceable subjects here, and glorious citizens hereafter: the Magistrate is parens patriae. 6. Pray to God, who doth dispose the hearts of Rulers and people; that the one may govern, and the other obey conscionably, using these and the like prayers, with which I will conclude. Almighty God, whose Kingdom is everlasting, and power infinite, have mercy upon the whole congregation, and so rule the heart of thy chosen servant Charles, our King and Governor, and the hearts of all that are in authority under him, that they knowing whose Ministers they are, may above all things seek thy honour and glory: and that we duly considering whose authority they have (as we have been taught) may faithfully serve, honour, and humbly obey them, in thee and for thee, according to thy blessed Word and Ordinance through Christ our Lord. Amen. FINIS.