A GODLY AND LEARNED SERMON CONCERNING THE MAGISTRATE'S duty and death, preached at the Court, and now published for the common good, by Francis Dyllingham bachelor in divinity.  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 live, it is a great thing to die well. HINC LUCEM ET POCULA SACRA 
ALMA MATER CANTABRIGIA   printer's device of John Legat 
PRINTED BY JOHN LEGAT, PRINter to the University of Cambridge. 1605.   

TO THE RIGHT worshipful, wise, and virtuous Ladies, the Lady Anne Fleetwood, and Elizabeth Luke, grace and peace.  
THe days and times being evil (right worshipful & religious Ladies) require preaching, they require also printing. Preaching and printing, so desperate is the case of many, will not prevail. A great and main cause of this deluge and flood of iniquity is the negligence of Magistrates who will not adjoin the sword to defend the word. The Lord in his rich mercy towards us hath sent forth many worthy Ministers, who preach in season and out of season, yet oaths abound, the Lords Sabbaths are profaned. And why so? because these sins escape unpunished. Caput audaciae, & maxima illecebra peccandi est impunitatis spes: The hope of impunity is an exceeding bait unto sin. Wherefore I nothing doubt but that if Magistrates would faithfully execute their office, we should not have such bold and presumptuous sinners as swarm amongst us. Now that the Magistrate may execute his office according to Gods will, he must know the same: for which cause I thought good to publish this sermon, that those which will learn, may both know 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 move all Officers to do their duties. The Lord without all controversy 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 accrueing by ungodly usury: Others may count their bribes. But how many can count and number the souls of men which have reaped benefit by their government! magistrates have no greater thing than this, that they can punish sinners: they have no better thing then that they will. Which if they would do, no doubt many sinners might be converted and brought unto God. Not to proceed any further in this point, as I have published this sermon which concerneth the Magistrate's duty, and his death: so I have dedicated the same to your worships, whose virtues shine like the stars. If I should speak all things answerable to your virtues, I might peradventure seem to some to flatter: If I should conceal some things I might be thought of others envious, as Hierome speaketh in the like case. Wherefore to leave this matter of commendation, I humbly desire ye both to accept this my labour, as an argument of my duty and hearty affection which I bear to each of you: the great favours which I have received at your hands, I confess deserve a greater work: But you are wise to know that in great things there are not always good things, but in good things there are always great things. Trusting then to the goodness of the subject matter, which is God's word, I present this labour to your worships. The Lord of his infinite goodness grant that the good course which ye have begun, ye may keep fast unto the end. And in so doing, as he hath highly advanced you in this world, so will he advance you in the world to come.  
Your worships ever bounden, Francis Dillingham.   
Psalm 82. v. 6, 7. 
I have 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 contain two parts: the first is an Exaltation; the second is an Humiliation. The exaltation is in these words, I have said ye are Gods, etc. In which two things are to be considered: first, a proposition: secondly, the proof of it. The proposition is in these words, Ye are all Gods, etc. The proof taken a testimonio divino, from God's testimony, is in these words, I have said. Touching the Humiliation, two things are likewise to be considered: first, what this humiliation is, to wit, death: secondly the manner of it, l●ke unto common men; for so doth the Hebrew word signify, as it is plain and evident out of the 49 Psal. v. 2.  
Concerning the Humiliation, Death must needs be a great humiliation unto Princes. For as Ecclesiasticus saith, 41. cap. v. 1. O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, & that hath prosperity in all things, yea unto him that is able to receive meat. Therefore Adrian ask what death was, received this answer, namely, that it was pavor divitum, the terror of rich men, and it seemeth indeed so to be by Adrian his own speech: for he being ready to die, uttered these words, Animula vagula, blandula, non ut soles dabis io●os: O my darling, now thou shalt not jest and scoff as thou wast wont to do. In death, as job saith, 
chap. 3. v. 19  there are small and great: and the servant is free from his master.  
Having thus resolved this text of holy Scripture, I am now to deliver the doctrines that arise from the same. Before I take this thing in hand, this question may be moved, How Magistrates can be called the children of the high God, seeing it may be truly averred that all of them do not fear God, all of them are not regenerate and borne of the holy Ghost? To this question this answer is to be suited, namely that the children of God are so called in a double respect. First, in respect of regeneration, 1. joh. 3.1. and so magistrates are not here called the sons of the most high God. Secondly, in respect of honour and duty: and so they are here called the sons of the most High, because God hath greatly advanced them, and so by duty they are bound to fear him. The word in the Hebrew phrase will bear this construction: The sons 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 being 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 unto them. This was the pride of Alexander and Domitian, who would be called Gods. But they are so called to teach us, first, that such should be chosen Magistrates as do excel others in godliness, like unto gods amongst men. Even as God's attributes are in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an excellency; so should virtue be in Magistrates in a kind of eminency. A Magistrate must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect man without fault. Well said the heathen man Aristotle in the 7. book of his Ethic. chap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtue is not in God, but a more divine thing. As Magistrates must not be only liberal, but they must be also magnifical: so they must not content themselves with ordinary virtues, but they must have virtue in an high degree; not that they can equalize God's attributes: for Dei potestas est infinita, Regum praefinita: Dei potestas immense, 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 excel in virtue, this benefit would come thereby unto subjects, namely, that they should be virtuous also. Of josua his time this is recorded, josu. 24.1. that Israel served the Lord all the days of josua. And justine writeth that ante Philippum & Alexandrum in Macedonia tam clarorum virorum proventus non floruit; before Philip and Alexander there was not such a flourish of famous men. For such commonly are subjects as their governors are. Actions are visible words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
10. Ethic.  words will not so soon be received as actions. Swearing, lying, covetous, and whorish governors make like people. And thus much of the first point.  
Secondly, Magistrates are called Gods, to teach us, that we should obey them as in God's 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 subjects should not strive to excel one another in riches, honour, and preferment, but in obedience. What then may Magistrates conceive 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 lawful for the Pope to command Princes and to dispose of their temporalities. Until they recant and relinquish this position, how can Papists be good subjects? yet for a thousand years, saith Langius out of Otho Frising. non lego aliquem regno privatum, I do not read any deprived of his kingdom. The same is testified by Gotfridus also. Behold the antiquity of Popery: now touching the obedience of subjects: it must be first grounded upon knowledge: secondly, it must be voluntary: thirdly, it must be constant and continual. Touching knowledge, obedience cannot be voluntary and constant, except it be founded upon knowledge: for voluntatis obiectum est bonum cognitum, the object of the will is a known good. To effect this, a learned and godly ministery must be placed in every parish: for where the dumb ministery resideth, men are neither taught their duty towards God, nor allegiance towards the Prince, nor love towards one another. If it be objected, 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 have a few worthy Ministers, than many that are unprofitable. Secondly, obedience must be voluntary. This may be effected by the Magistrate's clemency and mercy towards his subjects: amariqui vult languide regnet, he that will be loved, must reign remissly: yet as severity must be mild, so clemency must not be dissolute. Artaxerxes his speech is worthy to be followed of magistrates, magis honorificum est opulentes facere, quàm opulentem fieri, it is more honourable to enrich then to be enriched. And Galba his practice is to be abhorred, who would make his citizens siccissimas spongias, most dry sponges. Thirdly, obedience must be constant and continual; which will then come to pass, when it proceedeth of conscience. The benefits that subjects receive from their Governors are continual, therefore their obedience must be continual. O that Papists and Athists would consider of this! But as Herodian saith, tenax est memoria iniuriarum, the memory of man keepeth fast an injury, it easily forgetteth benefits.  
Again, Magistrates are called Gods, to teach them that they should not fear the faces of men; as God himself judgeth without respect of persons, so should magistrates. This duty is commanded josua, in the first chap: Fear not (saith the Lord) be of a good courage, and I will be with thee: There are two arguments to move magistrates to courage: one is a receipt; the other is a promise. Magistrates must be like unto Appius, of whom Livy reporteth this, that non minae plebis, the menaces of the peole could not put him from his mind. justum & tenacem propositivirum, non civium ardor prava iubentium, non vultus instantis tyranni mente quatit solidâ; a righteous & constant man is not driven from his mind either by the fury of people, or by the countenance of a tyrant. A Magistrate must have courage to resist bribes. Philip was wont to say, that Nulla civitas tam munita est, quin si asinus auro onustus ingredi possit, expugnari queat, No city is so well fenced, but if an ass 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 have courage to resist bribes. Buying and selling of offices is the ruin of church and common wealth.  
Fourthly, Magistrates are called Gods, to teach them that they should honour God, as God hath honoured them by investing them with his own titles. Wherefore they must remember that they be not the servants of the flesh, or of Satan, or of the world. Magistracy is not immunitas, but munus, not an immunity, but a duty: It is not vacatio, but vocatio; not a vacation but a vocation. To effect this, magistrates must have godly men about them. The Egyptians will have a king (saith one) to be most sincere; therefore they place excellent men about him, that by the sight of them, he himself may be excited to virtue. 
Psal. 101.7.  There shall no deceitful person dwell in my house, saith the prophet David & he that telleth lies, shall not remain in my sight. O that magistrates would have a care to reform their families, as good josua had, who saith, that he and his house will serve the Lord. But are not many magistrates men swearing swaggerers, and swaggering swearers? are they not profane dicers, dancers, and drunkards? Secondly, if the Magistrate will honour God aright, he must not suffer two religions in a land. Solomon saith, that the king that sitteth upon his throne, 
20. Prou.  with his countenance disperseth all evil. The Angel of Pergamus is reprehended, 
Revel. 2.  because he suffered the doctrine of the Nicolaitans. The good kings are noted in scripture, because they took not away the high places; O rem miseram! Dominum ferre non potuimus, servo seruimus, O woeful case; we could not abide the master, now we serve his servants. Papae mortuo parebimus, quem viwm ferre non potuimus? shall we obey the Pope, being dead, seeing we could not endure him alive?  
Fiftly, magistrates are called gods, to teach them that they should execute gods judgements upon such as God will have punished. God will have Blasphemers to be punished: so likewise should the magistrate punish them. Doth not this land (as jeremy saith) mourn for oaths? 
23. 10.  is not swearing the language of many? what other tongue can many speak? It is not only a courtly, but also a country sin. Ludovicus (as one reporteth) when he heard one swear, seered his lips with an hot iron. If all swearers as they deserve were thus handled, they would not so horribly abuse the name of the great god of heaven and earth. O worm thou that art but dust and ashes, how darest thou use the name of God without reverence? Assure thyself God will take vengeance upon thee without repentance. Again God will have Adulterers to be punished: so likewise should Magistrates punish them. Parthi (saith justine) nulla delicta gravius puniunt quàm adulteria: the Parthians punish no sin more grievously than adultery. How they are punished with us I appeal to men's own consciences. The Locrians pull out the eyes of Adulterers: the Arabians punish them with death. The devil gaineth many souls by this sin: two at the least every time, besides the bawd. Again, the Lord will have Idolaters to be punished Deuter. 13.9. So should Magistrates punish them. and it seemeth to me that Magistrates by the consideration of their own estates should punish this kind of men. Can a king abide one that would be a fellow ruler with him? Can an husband suffer any one to be a fellow-husband with him? God is the king and husband of his people, and Idolaters rob him of his honour. Therefore magistrates must have an especial care to punish this kind of men. Lastly, the Lord will have prohaners of his Sabbaths to be punished: so should magistrates punish them. The three first commandments are negative, the fourth is affirmative; teaching us, that to keep the sabbath, is a means whereby men may keep the other three. The sabbath day is the market day of men's souls; yet what careless provision men make for their souls, let the world judge.  
Sixtly, magistrates are called gods, not that they should be so saluted, or that they should usurp divine authority. As for example we may not say to a judge, this is my God. What then shall we conceive of the blasphemous Popes, of whom some writ thus, Papa est vicarius Dei, expressiùs Deus, the Pope is God's vicar, more expressly, God himself. Again, constat papam à nemine judicari posse, quem constat á pio Principe appellari Deum, it is manifest that no man can judge the Pope who verily was called of the godly Prince Constantine, God. Many such blasphemies could I recite, but I come to the usurpation of Divine authority. The Lord saith. 2. Corinth. 6.14 Be not unequally yooked with infidels: therefore to marry with infidels is unlawful, by Gods own verdict: Yet (saith Bellarmine) the Pope may dispense in this matter, is not this to usurp divine authority? should not the Pope keep God's laws: Is he not a servant of the same? yet he may dispense with them which evidently showeth that he usurpeth divine authority. Again, the Lord saith, that which he hath joined together, let no man separate, Math. 19.6. yet saith Bellarmine, ratified marriage may be dissolved by the Pope. To proceed; God saith, Honour thy father and thy mother: Yet saith (Bellarmine) it is lawful for some to become monks and Nuns without their Parents consent. God saith, Drink ye all of this: But the Pope saith, ye shall not drink all of this. God saith. None shall come near to any of the kindred of his flesh: yet saith the papist, the Pope may dispense within the degrees forbidden of God himself. Many such contrarieties to God's word might I recite, which plainly prove that the pope usurpeth divine authority. Every man should be a doer of God's law, not a judge of the same: yet the Pope will judge God's law, and so showeth himself a lawless man. By which every man may see that he is the man of whom Paul prophesieth 2. Thes. 2.8. One thing more I will add, and so conclude this point. In the year of our Lord 1471. saith Wernerus, the jubilee was changed, in which the Pope gave pardons to men for their sins; that where sin doth abound, there grace may abound. If this be not to usurp divine authority, what is it to usurp the same? Thus much touching the proposition, now I come to the proole.  
I have said:) From whence we learn this doctrine, namely that magistrates hold their authority from God: so saith wisdom, Prou. 8.15. and 16. By me King's reign, and princes decree justice: By me princes rule, and the nobles, and all the judges of the earth. Therefore it is a proud challenge of Adrian to say: Ecce in potestate nostra est imperium, ut demus cui volumus, behold it is in our power to give the Empire to whom we will. As Adrian spoke proudly, so likewise did Hildebrand, who used this speech, Petra dedit Petro, Petrus diadema Rodulpho.  
Christ gave the crown to Peter, and Peter to Rodulphe. If Pope's challenge authority to translate kingdoms, how can men think that Papists should be good subjects, if they may take kingdoms from Princes, and give them to whom they will? Do we not think that they may discharge subjects of their obedience unto their lawful magistrates? Consider this point all ye that are Governors, consider also that God saith, ye shall die like men. God I say, who cannot lie; & with whom there is no change, nor shadow of change. Nec verbum ab intentione dissentit, quia veritas est: nec factum à verbo, 〈…〉 ●●tus est: his word doth not disagree 〈◊〉 his meaning, for he is truth: nor 〈◊〉 actions from his word, for he is powe● Assure yourselves all ye magistrates tha● ye shall die; God said, let there be light, & there was light: God saith, Magistrates shall die, and die they shall. Thus I have finished the doctrines that arise out of the exaltation. Before I end the same, some man may move a question, and say, Are not ministers called Gods? Yes, as it appeareth Acts. 23.5. compared with Exod. 22.28. Yea, in the prophecy of Obadiah they are called saviours. Therefore I may say, O praeclarum ministerium! quo id non gloriosius Magistratu? O excellent ministry more glorious than any magistracy. What then is the reason why ministers are so contemned? The reasons are many. First, many ministers themselves dishonour god, & therefore it is just with God to dishonour them. The Lord saith 1. Sam. 2.30. Them that honour me, I will honour them, & they that despise me, shall be despised. Are not many ministers dissolute in their lives? so that for their sakes others are contemned. Propter pauc●s spreti sumus omnes, for a few we are all contemned. Secondly, Ministers are poor 〈…〉 ●abet infoelix paupertas durius, 〈…〉 ●●diculos homines facit; poverty 〈…〉 ●●●ng more woeful than this, that 〈…〉 men ridiculous. This to be a 〈◊〉 ●ause of the contempt of the Mini●●●●●●f God, all men see with their eyes. ●●●●gh they are singularly learned, and ●●●e in them excellent gifts, yet so blind ●●e people, that they regard not these things. Riches and honour are highly respected, but learning and piety have no reverence. Is it not woeful that God's ministers should be in want, when as heathen men have provided for their Priests, in great abundance; as I might prove out of histories? Thirdly, flattery is a great cause why Ministers are contemned: who is so base as a flatterer? and most worthily: for though a flatterer be in appearance a pearl, yet in biting he is a viper, and in kill rank poison. How many ministers now a days sing placentia, and sow pillows under men's arms for their gain? Fourthly, ministers are contemned through ignorance: for men knowing not the excellency of that calling, how should they reverence it? Scientia neminem habet inimicum praeter ignorantem, ignorant men are the only enemies to knowledge. Therefore not to be over long, I say with Paul, 1. Cor. 4.1. Let a man so think of us as of the ministers of Christ, and disposers of the secrets of God. Fiftly, ministers are contemned, because they have no authority in their hands: only they have the bare and naked word of God. If this were guarded with authority, it would make men subject themselves unto God's ministery. It seemeth strange to me, that ministers should be shepherds, and have neither hook nor dog to keep their sheep. But I leave this to the wisdom of those that are in authority. Sixtly, ministers are contemned, because of ridiculous sermons. It is now a days an odious thing to be no preacher: and therefore many are so pulpit hungry, that they will step into the pulpit, though very unable to handle God's word aright. Which thing hath not a little disgraced ministers. I wish these men would either amend, or else as they are pulpit hungry, so they might be fed with the pulpit. Many other causes of contempt, as the plenty of God's word, and the malice of Satan, might I have recited, and enlarged these that are named: but I hasten to the second part of my text, which is the Humiliation of magistrates. Out of which we learn that magistrates are in great danger of pride, because the Lord after he hath exalted them, immediately setteth down matter of humiliation. This might be proved by many examples, as Nabuchadnetzar, and Herod; but I pass by them. Philip, as one reporteth, would be put in mind of this, that he was a man, and therefore he would not come out of his chamber before one had cried thrice, O Philip, thou art but a man. By which example, every man may see that magistrates are very prone to forget themselves. A magistrate should remember 3 things, which may abate his pride. First, that he ruleth men: secondly, that he ruleth them by laws: thirdly, that he shall not rule long. These three things well digested, may abate the haughty spirit of many magistrates. Now Governors are in danger of pride: first, in respect of their birth and parentage. They are nobly borne, but basely proud, as if parentage was not their ancestors good. Our stock and our Ancestors are not our own, but the things that we do ourselves, they are our own. Why then are men puffed up with that is not their own? Secondly, magistrates are in danger of pride in respect of education; for they are nicely brought up without the precepts of humility, and so must needs be haughty. For education is a special means to frame a man's manners: nature is much, so is education also. Thirdly, magistrates are in danger of pride in respect of their wealth and their riches: Divitiae superbiores homines reddunt, riches make men proud. Charge rich men (saith S. Paul) that they be not high minded. Fourthly, magistrates are in danger of pride in respect of flatterers. The magistrate hath usually three sorts of men about him: the flatterer, the slanderer, and the crafty fox. The Philosopher moveth a question, whether a man needeth friends more in adversity, then in prosperity? He determineth that friends are more necessary in adversity, then in prosperity: and it is a truth in some respects; yet in some respects friends are more necessary in prosperity then in adversity. For true friends often admonish men in prosperity, that they be not haughty; which seeing magistrates want, needs must they be in danger of pride. This doctrine teacheth the magistrate two duties: the one is prayer, the other vigilancy. Concerning prayer, the magistrate must pray with David, Psal. 36.11. that the foot of pride come not against him. And how can that magistrate be but proud, that is not much in prayer? for prayer teacheth him whence he hath received all things. No marvel then though magistrates are so haughty, seeing they practise prayer so little. Concerning vigilancy, the magistrate as he must pray against pride, so must he watch against this sin: for pride creepeth even into good actions. It is like the ivy which groweth up with the tree, and in the end killeth it: so pride groweth up with good actions, and at the length destroyeth them. And so I proceed to death, which is the magistrates humiliation. Xerxes (as Herodotus reporteth) beholding his army, thought himself happy; but by and by he wept. Then Artabanus asked him this question: O king, why dost thou such strange things? Xerxes' answered, It pitieth me to think of the estate of these men; for where shall any of them be within this hundred years? Lo into what passions the consideration of death bringeth kings! And needs must death be a great humiliation to magistrates, for they know that they shall not rule in the life to come, as they do in this life. Hecuba saith, It grieveth me to be a servant amongst the dead, seeing I was a Queen upon earth. Must it not needs then grieve magistrates to think that they shall be no better than other men ●n death? yea, to think that they may be damned, howsoever they have lived gloriously in this world? Wherefore I desire all magistrates to remember three things: first, whence they came, from the earth: secondly, whither they shall go: to the earth: and before whom they shall give an account: before the great God of heaven and earth. Let the magistrate imitate the mariner, who that he may guide his ship, sitteth in the hinder part thereof, and not in the former part: So should the magistrate look to the hinder part of his life. The godly man is like to the partridge whi●h is persecuted in her life, but being dead she is brought to great men's tables. The wicked man is like unto the hawk, who in her life time sitteth upon men's fists, but being dead, she is cast upon the dunghill.  
Omnia Caesar erat, sed gloria Caes●ris ●sse  
Desiit, & tumulus vix erat o●t● pe●●●m.  
— Caesar was all in all, and now is ●●t;  
A tomb of 8. feet long is all he hath got.  
Now I will speak one word of the manner of magistrates death, and so conclude. They shall die like ordinary men: first, in respect of the sudden death. Rex Epi●otarum tegulà percussus de equo decidit: the king of the Epirotians stricken with a tile fell from his horse. Alphonsus' king of Spain in a journey died under a tree. Many such examples of sudden death might I reckon up. Secondly, they shall die like ordinary men in respect of murder; for they may be murdered as well as common men.  
Ad generum Cereris sine caede & sanguine pauci  
Descendunt Reges, & siccà morte tyranni.  
Concerning magistrates few of them to grave do go,  
Without great misery and dreadful woe.  
Thirdly, they shall die like unto ordinary men, in this respect, because they may murder themself, as well as ordinary men do. Histories abound with examples of great men who have offered violence unto themselves. Lastly, they shall die like unto ordinary men, in respect of diseases; for they are subject to the same diseases that common men are. Yea they are also subject to the same terrors of conscience. All which do declare the truth of this text of Scripture. The Lord of his infinite goodness give magistrates grace to live the life of the righteous, that they may die the death of the righteous. Amen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.