^TC I THE DESCENT 0 F AYTHORITIE: OE, THE MAGISTRATES PATENT FROM HEAVEN. « Manifefted in a Sermon preached at Lincolnes Aflizes, March 13. 1 6 3 By Thomas Hvrste Dr. of Divinicy, and one of his Majefties Chaplains. Rom. 13.1. There is neperser but ef God. LONDON^ Printed for lohn Clarkji ^"d are to bee fol d at his Shop VindQiSdxaiVettrschurch in CoruhUl. 1637. TO MY VERY NOBLE FRIEND AND WORTHY Patron, Sir William S A V 1 L E, Baronet. Sin, Xing perfwaded to make this Sermon le- gible, I prefently re- folved to ufe your name for the Dedica- tion. As it is a favour from you, I make bold to borrow it; and as it is a teftimonyof due refpedl from me, you defcrve it. Go on ftill in mam- felling your unfained love to God A J and The Epijlle 7)edica(ori(u* and his Church, your Prince and Country, And that you may long continue to be Cas you are} an or- nament to your Family, and a fup' port to your friends, fhall be the prayer of him that is Tohts in all hearty affeSt 'ion^ and due ohjsryance Th o, Hvrste. i I hednam lune u 1637. VerlegiConcionem hanc^ cut titulus efi (The De- fcent of Authority &c.) uec in quicquam reperh quo minus cumutilitap^ public a imprimatur. Sa: Baker« Eoe adibus Londin.. lunij 14. i<537- THE THE DESCE MT O F AVTHORITIE. Gen. 9 6, Whofo fheddeth mans bloody by man Jhall his blood bee Jhed, Divine may fpeake of fach Texts of Scripture , that it may bee faid as it was to him that rpa'efcent of Juthoritj For the evidencing her eofjObferve the CommiA fion. The firft and more generall part of it is laid down, Cen. i. 26. and 28. and likewife in the fe- cond verfe of this ninth chapter : Sciatis qmdaf' fignavimus -vos quemlibet -vejirum conjunUim to rule over fowles, beafts, fiflies. Thus far all mankind hath power. And nov/ in this verfe readjWe have jjjigna'vmus etiam vos: we fee who are of the ^orum^ even the MagifirateSj who have power over men.The like we may read^WifcJovt the ninth, from the beginning to the fevemh verfe. As the Emperour of Germany is ftiled Rex Regum : fo is a Magiftrate over men, who are petty Princes over the other creatures. Ail mankinde are like Se- natours, all Kings, but the Magiftrate is perpetuus DiUator. Butit will be whifpered by the Temporall powers Trouble not yourfelfe for our Patent further than from our gracious King: wehave Jaylers and fct- ters, halters and gibbets, axes and fcaflfolds, fire and faggots^ we will either findCjOr force obedience. Ahuudans cautela non The more tyeSjthe ftronger. Mens Lawes may bee fnapped afunder more eafily. Secular lawes and power are but the materials, the hemp or haire ; Religion is that which entwines and makes it ftrong. Men may hope that mans lawes may balkeand the fat- teft of the people: but Gods Lawes fay ^icun. que, they punifh univerfally. True, the lawes of men are ftrong,but behold a greater force,a twofold cable. Gods word prevailesmoreftrongly. Where there is either relig'ous devotion, or anymelancho- Jv 7he Defcent of Authority. I3? jealous fcarfulnclTe or fufpicion by nature, there is a more ferious apprehenfion of Gods difpJeafure than mans. Saint Vanl ( a wife Teacher) knew what he did, when hee ufed the double two-edged argument, Rom. ij, 5. We mufl needs obey^ not only forfeare of pnnljbment, but alfo for confciencefake. Obferve among the Romifts; if they can but untie the double knot of confcience, they care the leffe forthefingJe tieof corporall punilhment. AlTure but RavaiUac that it is lawfull to lay his bloudy, hands upon the Lords Anoynted, and then he will feare but little hot burning pincers^ orthepulling in pieces with wildc hcrfes. When thofe moles, the theGunpov/der pioners (following their blinde guides) were conceited that it was not unlawful! to fire thathoufe wherein (faidthey) bloody lawes were made againft them , they then cared neither for Tyburn nor beheading. And that bloody fncj who not many yeares fince flew a great Peere, no doubt but that his bloody mis-led mind thought it lawfull. If Divines do but once file off the fet- ters of divine lawes, men will as fafl: fnap afunder menslawes.as Samfon did his coards. lames Clement^ whom the Leaguers hired to kill Henry the third 5 and John Chafiellwho intended to kill Henry the fourth, were both taught by the Jefuites that the Ring was not to be obeyed, if not allowed by the Pope. Infurreftion or rebellion never proves loud or dangerous till it pretend Religion. The firft noyfeisforthelibertieor priviledges of the peo- pie, that is but like the outworkes: but when the foule is pretended, that is like the maine fort. They B 2 beginne Goodwins An- va'esy.pagc 230. 7 he Vefcent of Authority. ) begin thus^The free-born Communaltie is oppref- fed with a fmali number ; though the caJamitics of this prefent life may with a conftant patience bee endured, yet thefoule is toberedeemed even with a thoufand deaths; new formes of Religion are ob-* truded (the conftant pretence of all difcontcnted giddy people.) Thus we fee that the caufe of Religion, or the tie of confciencc doth move the wheelcs ofall acti- ons moft forcibly. Though it ill becomes them, it ifufuallyin the mouth of all feditious rebels, and then m mmim Domini they are moft violent. The holy league, and holy pilgrimes, and the brethren are ufualiy the nicknames of rebels. Let it not then bee tedious for them who have their Patents fealed at Weftminfter.to heare that they are alfo fealed with a tejiemeipfo in Heaven. The tyc of confcience looking at Gods ordinance doth helpe to guard Authoritie, as well as the She- riffe with the pojfe Comitatus. Seeing then you pleafe to uftier , Preface and aufpicate your waightie affaires with prayers and prayfcs here in this facred Houfc, after the exam- pie of all good Chriftians, holy men in the old Te- ftament5 Yea and the devout Heathen alfo, who did ufualiy begin a Deo Optimo Maximo: So you come hither to do him fervice, to acknowledge your dependance upon him; As a labourer or work- man comes to know his pleafure that fets him on worke, fo you here tobe direifted by Gods Word. We of our Tribe can do no leffe but give you your due, namely, that your power ftands not onely up- The T>efcent of Authority. on the fupporters of mans policy^but the ftrength of the divine Graunt. Thercforcjas it is Vfalme ^s,/^.Good lucke have you ■withyour honour : ride on with the word of truth and * righteoufnejje. Your Commiffion is both from God and the King. It is appointed that Who fo foeds mansbloodj by maa^dt'C. asmayappearc by the meaning of the words, which come now to bee opened unto us. Herein is layd down the juft power and authori- tie of the fword: not excluding Ecclefiafticall or Oeconomicall, that of parents or maftcrs^ but the publique temporal] power is here more principally intended, becaufe it fpeaks ofbloud-fhed. This verfe is fet like Bifrons Tanus^ or like Noah^ who had reference to both Worlds : fo this verfe is a reafonboth of the former and latter verfes. I God is careful] to prevent the eating of blood,verfe the 4. that man fhould have no tafte thereof, and by that abftinencc fo much the more abhorre murther and crueltie. The reafon, whofo Jheds, ^c, 2. It is a reafon of the 7. verfe. Men may bee encouraged to bring forth fruit and multiply, be- caufe God hath taken fuch a courfe for our fafety and prefervation, by pinioning and fwadling the hands ©fmurtherers. A man may plant, fet, and fow in a garden with hope and chearcfulnelfe, when it is well fenced, hedged, walled, or empa- led. The fortification muft bee anfwerable to the danger. Murther began betimes, even with Cain, Godhid^ bee fruitful!, for hee hath taken a courfe with Tthe T>efcent of Authority, with murchercrsjbe they high or lowjrich or poore; for it is {taA gluicunque^ generali and iadefinicCj as fiter faid Alis lo. 34., ipercewe there k no refpe^ ofperfottsvpithGod: as hee fends his raine to fail, andhisSunne to fhine5 fohecwouid have juftice adminifterd impartia^ily. Mufculus obferves allego- rically (but it is fom-what faLrf€tched)ofeverji Beafi^ ordinary inferiour men that are kept und«r: or of^ man^ that is 5 bee hee noble j learnedj wife^ or any waycs excellent. Sheddeth mam bloody that is, mortally and wil- fully. And here obferve 3. things. 1. That any kinde of death is here forbidden as well as the effufion of blood, bee it by poifoning, ftrangling, or otherwife. A man may fhed blood and not kill, as Chirurgions : and a man may kill .and not Ihed blood, as poyfoners and ftranglers. 2. Phlebotomy isrnot here forbiddenjthe ope- ning or cutting of a veine which is^ not mor tall: but the taking away of life is here ment which lies in the blood, as it is in the fourth verfe. The heart-blood is the ihopor feat of life.Hence it is faid/hat though the braine be of greater dignity, yet the heart is of greater neceflity, becaufe it is the fountaine of life. No Ihedding of blood (though mortally) is here meant, ifit be done by the Magiftrate agreeably to thelawesof God and men, no more than the plain-, tifs, lurers. Executioners are guilty.: for it is faid, Rom. 13 • 4* The Magiftrate beareth not the fioordm mine. But private,men upon private quarrellsare here rcftramcd. 3. Obferve,thatbIood-{hedis here put fork fclfe ■' and The T^ejcent of Authority^ and other finnes; for thispov/erofthe Magiftrate is not reftrained onelyto murcherand other can- fes capitallj yea and tocriminall, but to civili alfo. Elfe jthere would be no ufc of any Bench, but that which is for life and death. Here then other caufes are to bee underftood, although denominatio fit a priftcipaliori parte. This maine offence is branded by name, as beinginconfiftent with focicty.So that this is a principall, not the onely finne, for Magi- ftrates topunifh: asufually the oath at large is gi- ven to thefore*man, andall the reft are implied. Although God be a patient God, yea the Godofpati- encc'^ and when wee make bold to expreffehim by borrowed fpeeches, we fay he hath leaden feet,hee came foftly, and convented Adam deliberately: yet he will not fuffer the murtherer to ftay till the great Aflizes at Doomes-day, but bee muft be punifhed here by his Lieutenant,man. This hatefull finne is is named here (we fee) for all the reft. When Saint Vaulhad a Viper upon his hand, the Barbarianscri- ed. No doubt this man is a murtherer. They thought murder to be the non-fuch of finncs. As A/^where fetsdowne the pedegree of Authority.* fo our Sa- viourfets downc the defcent ofmurther, Xohn 8.44. He goes higher than CainefiCea art of your Father the De'viU: he veas homicida^ a manfiayer from the begin- King, Let thofe then who areas prodigall oftheir owne and others blood as doggs andcockes, conC* der how murther is here branded by name: and fo it may well be, for it is injuriousto five. I. To God, whofe inftitution is violated, and his image cancelled and defaced, 2 To Km. It. y. ACts ^8.4. lO PublUoU Ad The Defcent of Authority, 2. To the Maghtrace, whofe fword is taken out of his hand, and hec made like thefignc of Saint George. If a man be injured,are there not Courts of jufticcjboth for our profit & for our honour ? What nonfenfe then is it, for a man in rage or paflion , which is a fhort madnefie, v/hen hee is not his owne mai, that hee (hould wrcft the fword out of the hands ofthefi ber, juft, deliberate MagUtrate,^and revenfje hb quarrell himfelfe ? 3. A murtherer is injurious incomparably to that man wh^m he flayes,^ as he cannot give him fatif- faftion It he take a way his goods,he might reftorc; if his good name, hee might recant: but who can fetchbacke a departed foule? he onely can give life that firft infufed it. 4. A murtherer is injurious to himfelfe i. To his body, making it liable to a violent death; or his life afterwards (if his confcience be not afleepe) is a continuall Purgatorie, as wee may obferve in feme who have beene heires to Cain's murther, they have been likewife inheritors of his defpicable wofull wandring. 2 Forhisfoule, he cannotfay at hb death with OUT SiviouT^ConJumn/afum eji: for without bitter repentance hee leapes out of the pan into the fire. Saint Augnfiiae doth fo diflike man- (laughter,that he faith nonjibiprobariillfi^lionjtlium^ ut qttifpiam alinm interficiat^ ne ab illo occidatnr. 5. A blood-ftiedder mortally and wilfully is inju- rious to his wife and children,by fort-aitinghis eftate, and deprivingthcm of that which fhouldbefor their comfortable livelihood and maintenance, Thomas Aquinas of every beafi expounds it of beaflly men^ in- . timating The T>efcent of Authority. timating thac murthercrs are mecaphorically like beafts, rafb, violent, furiouSj inconfiderarej cruell, unreafonable, and unprovident as they. Seeing then that Gods Spirit by Mofes hathflig- matized this hatcfull vice, let not raili anger be- ginne, malice and revenge profecute, andavaine conceit of honour occaflon the committing of this dcfpcrate finne, which God will not have ftay till the day of Doom, but bee puniflied by his Deputy, Man: which word now followes. By man. Wee muft not ftraiten thefe words as confined to and his immediate fucceflburs^ but as the priviledges and jurifdiSion in gene- rail of mankinde over other creatures , fo like- wife the power of man one over another doth "ill continue. Againe jweemufi: not thinke that hyman ^ the lagiftrace is to be fo underftoodjas if they were to e the ExccutiGnerSjSc fp coridemne under-officers; cr they are the Magiftrates hands. Thefe words,i«v;^»5are rarely left out, ufually put in, alwayes underftood. By man the Magijirate ^ fo the Chaldee Para- phriCe^p^rfintctttiamJudicum , and fo Cornelius a Lapiile upon t hefe vvcrdsquotes it, and expounds it. Calvin acknowledgeth the Magiflrares autho- ritie to bee hence derived j fed verba plus compleffi dicit. By man^ the Magiftrate disjunftively, or feme other way by man .For it is {2SAyfalme 5 5.2 3. Blood- thirfly menfyall not Itvs out halfe their dayes. So that if the murthcrer efcape by flight,or that the Magi- ftrate be too remiffe or indulgent, yet either in war C or I! Provldet ne terfioiant iuffn nan cxpeSato publico,Ang. in Exod, The Defcent of itiuthoritj^ or quarrellscluellor other cafualtie the murtherers life is taken away. Thus Ivnitis expounds thefe words by man in his Analyfis of this chapter. Hee faith there are lawes^ I. naturall, of the creatures fubje^ion^verfe the fe- cond 2. cerenaoniallj verfe the fourth, forbidding blcod-eatiug 3. civill and politicali, verfe the fixth, qitHm Deus manumfm Magijiratus infiruit ad nlcif- cendum, Mufiulas ovjcs an unanfwerable reafon,why by man we are to underftand the Magijirate. J f a private man kill the n.urtherer, and another private man him, and fo in infinitum^ what will become of the (peeks of mankinde ? God therefore deputes the Magiftrate to doe it, and there's an end. Neither ( faith the fame Author ) is this a fault in the Magi- ftrate, to ufe a fword cither defenfive or ofFenfive to malefaftors. It is not faid ^icunque effudetit (angmnem homicide, latronk^ -venefici , for thefe putrificd members muft either be taken away, or they endanger the whole. Mercerfaitbj not by private men^ ne nijt mature ^ caufh diligenter excu[sh occidatur. If it were left to private men, in their choler they would put to death without juft caufe,as in chance-medly or mif- adventure^Vibich. the Magiftrate doth not punilh with death. , Veter Martyr here underftands theMagifirate^iinA makes the later words a comment or reafon.^w ilium fecit (fcilicet Magifratum) adimaginem Dei\ &non Homines .Jed Elqhim appellantur, God borrowes the word Itiling himfelfc King of ■ Kings ^he Defcent of Authority. | Kivgs, and foraa abundani: requicall lends Kings the title of Goitj, 1 hongh all men are created after Gods image: yetthofe that are in authoritie have a more fpedall refemblance of the Deity. All men of un- derftanding, learning, wealth, and other abilities, are as bullion : but the Magiftrate hath the very currant ftamp of Gods power. Pffcator alfo herein concurres, Qyi Effvn- DTT 3 nempeprivato affeciu, ex odio aut ira: r H O MIN Em J idep, Magiflratum. I have endevoured ( you heare) to lay the foun. dation ftrong, becaufe we are to build much here- upon, Gods Parent to his Deputies, or the De- fcentof Authority. It followesjj?;^// his blood be (Joed. God proportions j hispunilhraents. Bleodfoi^bloed^asKhExod.iiai. 1 or, Life for life^ eje for eye^ tooth for tooth, i Thus We fee the divine juftice paying murther- ers in their owne coyn ; Occidit I occidMur, Ok- afier faith upon thefe words, A principio Mundiec- ci^ooccifione vindicatur.'Wds retaliation of blood for blood Chrift told Saint PeterMatth. z6,%z. Whofi kilkth with the jword^pall perifi by the fword. The fame words are ufed Reml. 13.10. here is Lex talionk. They that account the life of another cheap,do makcthe market and price for their own. From thefe words, thus opened, thefe divine truths prefent themfelves to our confideration. x Whofoever^ that God is impartiall. i 2. sheds mans ^A7<7eJcentof Authority. 4. shall hk Mood he The proportioning of Godspuniihmentsco mans finnes. i But as I made choice of thefe words for this I time and place : fo I will infift oncly in the third and moft ufefull to us, the terminus a quooi Au- thority, or the Defcent of it. Mafier Harding 5 to fet the Crowne the fafter upon the Popes headjis content that it fiionld ftand but totteringly upon the heads of temporall Prin- ccsjas if no hand could fee it on faft, but that of the Bifhop of Rome. And therefore he faith moft in- jurioufly, that they can have no more power than the people had over whom they exercife their )u- rifdiftion; as if they had no other right, but by com- pofitionfrom their fubjefts/orgetting thefe places, Prov. 8. 15 J 16. By mee Kings raigne. And againe re- peatingit twice, Bytnee Princes rule. And Dan. 2. zi.He removes and fet s ///> without the Pope his intervening. His ufurpation was nor heard of till many yeares after. To the like effeft fpake our Savi- our.to Pilate.John 19.11, Thou couldjihave noporcer at al^except it mre given thee from above Thus S.Paul j Rom,\3.1. There k nopovoer but of God. Which made him recant,as it were,/^efcent of Authority, i the bonds of duty, God hath eftablifhed authority, ' ^ firft in families, then in Cities, Townes, and Ring, domes. Even fubordinate Authority is from Ood, though like cofen- germane it be once removed from God and the King. Yea Magiftratcs in little Corpc- rations and larifdiciions, they are the younger bro thcrs of Authority: there is the fame bloodjthough not the fame fpicndour or revenue. The varnifh or gilt of power is the fame, though the walls or ma- terialls bee finer or courfer. c\pfars image, or the Kings flampe makes filver as currant as gold. And this Defcent may appcare or be vouched, r. From the excellency, ufe, and benefit ofit, as it is faid, lamts t . i . Every goedandperfe&giff comes doTone from above. Now this is the very fine qtiamn of fociety and outward bleffings 5 not onely for the bene efejaut for the vctyejfe of a Common-Wealth: without this people are like a riotous rout in warre without leaders in orderjas flieepe without a Shep- herd, or a body without an head. 2- This Delcent appeares by Gods admirable up- holding 8c continuing it,maugre^mans rcludtations j God preferves ftill the ceremony and the fubftance. Firft, thofe additions of ceremony, which makes it have the more due valuation from the people, as Crownes,Thrones,Scepters, Attenders, great Of- ficers, for the fupremcand Gownes, Tipper? Floods, Maces, Swords,Whice ftaves, caps of main tenance,for the fubordinate Magiftratcs. And as the ceremony, fo the fubftance ofit is up- held: and this God doth 4. wayes. I. By his Word, as you have heard out of S. Tauf C 3 the The Vefcent of Authority. '"" « the Prophet Daniel^ other teftimonies ofScripture. 2. By his Spirit to Godly men, and by the inliinft aad dictate of nature to Heathen and ungodly men; not to hurt Authority though they have opporcumtie' i Sam. 24. obferve Davids excel- lent fpeech , and more excellent carriage to 5<7«/,when he was in the.cave in his powerjaithough Saul did profecurc him caufelcfly, implacably, and linfini ly. And although fome men quarrell lome- times at Magijlratum the perfon ; yet not at Magi- \firatum, the government: their defires are not to dull or breake the fvvordj but onely to change the hand, asufually reftlelTe giddy people do, like them in Ijraelf i. Sam.8.f g.Nay^but veee mil have a King to reigne over us.^ as they would exchange their ludges for Kings. K&tts and Flammook^^ with fuch other viperous rebels, their projeds are not to extinguilh government, but to exchange Governours, putting themfelves or their leaders in place. And Itill our muttercrs and rafh difconcented people, their quar- rell is not fo much againft Authority it felfe: but iif they bee inferiors, it is becaufe they have none I themfelves,they will give no applaufe to the adors, bccaufe they beare no part themfelves. And if they • bee of an higher ftraine, it is becapfe they may not rule their Rulers. So that asa coy dame or amo- rous woer, they mufthave clothes, butnotaylour j ean ficc them : either the garment of Authori- ty is too long or fhort, too ftraighc or wide. As a ' fick man mmft drinke, yet all isinhpid; no cham- ber nor bed gives him concent: yet the fault is not 1 in the things themfelves, but in his indifpofition. TThe T>efcent of Authority. Vfually they that are difcontented at GovernourSj it isbecaufethemfelves or Tome of their friends are not in higher place. As all mankind acknowledge a Deity, yet goe feverall waycs in their devotions: So all by nature and the Spirit of God arc taught the admirable ufe of Authority, although they be afFcd- ed divers waies for Governoors and government, according as their owne cndsleade them. J God uphold: & preferves Authority by his wife, faithful!, godly Miniftcrs. Even our poore Tribe helpcth to carry the Canopy over Authority: elfe, what need our Declarations (ometimes at S. Pauh Crojfe, or other folemn places,to juftifie the procee- dingsof State in matters ofconrcience?Thusyoufhal find wife S. Paul to Titus Bifhop of the Creliaus, Put them iu minde to he fuhje&: to Principalities and Poxv" erSjtoobey Magijirates. And thus our prudent Bi- fhops and their Commlffioncrs doc inquire in the Articles at their Vifitations 5 Doth your Miniver exhort the people to obedience to his Majejiie, and all Magijirates in authority under him .efcentof Authority. led downe by the preaching of weake mcn^we juft- ly coDcludCsthat it is the power of God accoropa- nying his ordinance. And when wee obferve that . men Magiftrates^and not AngelSjdo fway the world, quelling and captivating darins? vices, wee acknow- ledge it CO be Gods power. If Magiftrates were like Angels, of miraculous power ^ like Argtfs^ one of them to have an hundred eyes, or, zsBriarem^ an hundred hands 5 which they have indeed virtually, not formally i if every one of them were as rich ^ and wife as Salomon^ or ftrong as Sampfo^^ or that they could deftroy mankindc, as the Angel did fe- , ventie thoufand amongft the Ifraelites, wee might thinkc it was their own power. But now we fee it is a fecret vcrtue in the divine ordinance. An hoiie hath ftrength enough to caft his rider, and runne away from him, but doth not ufually. And as ftrong^ oxcnare guided by little children, in regard of the' image ofGodin mankinde; thus are a multitude of lirong and violent people ruled by Magiftracy5 not oncly for feare of punifhmcnr, but even for confci- encc fake. This reafonis given by God himfclfe, TuJges 7.2. The people are too many : leji Jfrael vaunt^ mineorone hand hath favedme. So if Angels ruledjit wouldbee judged to be by their owne power. But God for his owne glory hath appointed men of the fame mold, of the fame ftufFe by nature, borne and dye alike,ufually better qualified with experience,, learning, wifedomCjand integrity: yet they are but men, and in the judgement ofraftirelf. conceited by-ftanders,not better qualified than others .5 for in their The Defcent of Authority. 21 thdrfimple judgemeat c'^ ey rhinke they fee more thaD the gamefters. God, I fay, for his ownc glory doth hang great plummets npon weake lines, as in" the Miniftery, fo in the Magiftracy, that God wor- king fuch ftrong efFefts by wcake caufeSjWe may (ay, asitis Vfalm-i 115.1. Not untous^ 0 Lord^ but unto thy nmtyt^c. 2. God deputes mankinds, not gratia^ it bein^ a great favour, firft, to the party injured. Secondly,to the party injuring. Thirdl/jto rhe Ma- giftrate,the party punifliing. Firftjtotfee party injured,for the propinquity. As the Scripture faith, yn nted not gat0 Heaven, nor te the deepe^but the word k neare thee : So may wee fay of government, (efpecially in thefe itinerary cir- cuits) Iiiftice isadminiftred evenat our doores. Secondlyjtothe party to be puni(hed,as the peo- pie faid to Mofes, Exod. 20.19. Speakp thou with us^ but ktnot GodJpeakp^ kfi we d^e. If God (houldpu- nifli by extraordinary judgements,as the Egyptians; or with miraculous plagues, as he did to corah znd. the like, it would be molt terrible to malefaftors: whereas now being by tnenjthey may parly for their lives,they muft be caft or acquitted by their Peeres or equals. Thirdly,to the Magiftrate. As he hath made him his Deputy, fo he puts valuation '|upon him by im- ploying him. And thereby he doth quicken in men induftry,paines, and care, that they may come to be Magiftrates, that isjfublimated manhood. God as the Sun, doth irradiate Magiftracy as the Mbone, with his brightnelTe. As Chrift was himfelfe bapth D 1 zed Dent 50.18. VfdM' 1. he T)efcent of Authority^ ) led, but never baptized any, and gave the Eucharift but once, to put a valuation upon his ordinance in the hands of the Minifters: So in the Magiftracy he graces his DeputyjMan,putting the honour and ira- ployment upon him. It i%{z\d^Matth.9.Z,Themul' tituda faw if, and glorified Gcd which had givenfiuch power unto men. As there for miraclesj fo here for authority. If David did breake out fo pathetically, 0 Lord^hat k man I Thou hafi made him Lord^ 8tc. How much more may wee fay, Lordj what k a Ma- gifirafCy that thou dofi thus advance him^ even over men! 2. Doth not Cod challenge authority to be his Domaine ? which he will not let outjbut keep in his own hands3faying,as it is, 32,35, which is quoted by Saint Vanl^Rom 12.9. Vengeance is mine^ 1 will repay. Whereupon Saint makes his ap- pcale, iTim.\.i^. Alexander did me much evilly the Lord reward bimfi^c. Anfw. By thefc places it is meant that prirate menmuft not ufurpe : for elfe, what God doth by his Deputies,he doth it as it v/ete by himfelfe. Ai- the Lord Keeper writes tefiemeipfo^ and the ludges of other CourtSjand the luftices may write Carolrn D«,8cc.noting in whofc right and power they doe it. Saint Prf»/diC:laimes it onely as being a private man. God will hereafter avenge, Nifiprius luji/ti- arii venerint^d^c. and in the meane time he doth it by them as his Subftitutes. ^efi. 5. But is not this old Grant out of date ? Are not GhriftianMagiftratcs put out of Cemmilfi- on by Chrifts comming. Anfiwer The Defcent of Authority, A»}r>P' Thusthinkcchc Anabaptiftsj whofe objc^ (ftions Zai^chm well anfwers, ur^ng ChriftsTubje- ilionto Vilate^ Saint appealing to C£^ar^ and the other Apoftles clearing thcmfeiveSjbutyetfub- mitting to the MagiftrateSjacknowledgingthe pow- ,er to be ofGod. This DeQent of Anthority may teach as: Firft, To take notice of that Jefuiticall doijirine and pradticc to lay violent hands upon Gods De- puties upon a pretence of Religion. Marther,asyou have heardjis a raoft wicked finne.and difobedience is as the fin of witchcraft. Now treafon is the com- mitting or putting together boththefefinnes. The old warrantable dodirine and pracfice of the Church in the primitive rimes was, prayers unto,and fuppli-, cations for the Governours.This was the Churches force, both defenfive and ofFenfive: and ftill with all godly learned Chrihians it is concluded, that Remeute Vrincipepopulifs nm debet molm Reforma- tionem. Like unt o thefe, but not fo ill, are thofe that of- fcr violence with their toti^gues, though not with their hands: fuch as are dilrefpedive to them that are in authority, not fpeaking of them, or to them, publickly or privately,as to God s Vicegerents, but with quips and girds, to pi cafe themfelves, and to ftroke the people.This is rather like unto Satyricall Poets,than anfwerable to Saint advice, i Tim. 5.1. Rebuke not an Elder^ hut intreat him as a father. And like his dodtrine was his pradlice to Agrippamd Fefus: and thus was the Prophet Daniels to the Aflyrian and Pcrfian Kings. D 3 Contrary Fiie Epifc. Ddven.De* termin. H 7^he T>efcent of Authority. Contrary to thcfc holy men are thofe monfters in a Kingdome, who endeavour by allraeancspof- fible to enervate and weaken Authority, thereby to make it contemptible. God cafts his divine luftre upon themjas Uo^es was when he had beene talking Efiphanius of with God; And thefe 5 as Mofes, are alwaies vexing ■lerciicks. and difturbing firme ground, blinde without know ledge 5 and defpkable when their plots are difco- vered. Let none then in Pulpits or Parlours deprave Governours and government: if they doc, thofe words, N//zi5?. 16.7. may bee truly applied to them, Te tah^ too much uj^onyou. Authority is Gods ordi- nance, and muft not bee made unfavory by finding and creating faults in Goveroonrs.Itisftrange, that they who would be accounted the children of God, doe not digeftthc Deputies of God: for they have beene, are, and (it is to be feared) ever will bee op- fite and Antipodes to all Governous, both Ecde- fiafticall and Civill. Ohje^ion, Thcy will fay, Our quarrtU is not againji govern' »?»/, bnt the faults of Governours : and they thinke with AbfahmyOh if they tpere inplace^, ^c. A»fvetr> • This is the common hackney pretence or colour., But let thefe mote-finders confider,that Magiftrates I in a Common-wealth are like parents in anhoufe, politicall fathers. Is it fit for a fonne to bee like Cham .efcent of Authority, wordA<«W9- is cotnmonly ufed for oar Tribe, as ?hHp. 1. I. ^ith the Bifhops ani Deacons: and I .12. Deacons mafi be the hasbands of one wife. This is a pare of cheEpiftle when Deacons are ad- muted into Orders. If the Word A/i6w©*thenbe ufed for them both, bccaufe they are imployed to doe fervice for one IVlafter,lct them not counter-worke one againft an- other: but as the walls uphold the roofe, and the roofe keepes drie the walls ^ fo flaonld thefe ordi- nances alfift one another 5 that the temporall power may regulate the outward man, words and aftions 5 8c the fpMtual fword the inner manjthoaghts 8c con- fcience. Thofe that would occafion any civill warre or breach betwixt thefe two, endeavour to difable thofe (horcs that beare them up.It is great rartinelfe for fome unadvifed T eachers,and difcontented pco> pie, like chemfelves, who love to dance after their ill tuned pipes, to be alwaies throwing dirt into the faces of Governours and government: being private men they hate and cnvie all thofe that have power. An eminent Prelate of our Church faid in his Sermon to the Parliament, The Church cannot dwell but in the State^nor the Common-wealthfiouriJJ) with out the church. Whenthe Churchy the houfe of grace, is a welcome inmate to the State^which is a wifi fabric^ efpolicy, notonely humane,buta divine ordinance. In a wordjlet thefe ordinances,like husband 8c wife, live with harmony and love together. The foule cannot aft {quoad^oj-^but by the body,nor the body live without the foule: fo thefe ordinances* Laftly>and in briefe, left I bee injurious to your E, imploy- The T>efient of Authority. imployments whileft I plead for them, this may be ufefull both to Supcriours and inferionrs. Firft, toMagiftratcsand Superiours. My Lords and otherSjgive me leave onely to put you in minde of the pedegrce or Dcfcent of your Authority. It is from above, from God, of the blood Royall, both from anochcr,and for another. As a Nobleman doth or lliould endeavour to imitate the vertues of him that raifedhis houfe: fo let Magiftrates carriage not be bitter or infipid, but fweetjpure, cleane, like the fountaine from whence it came. They mufl: not be like old courtiers or rich citizens, forgetting from whence they had their beginning.A man in authori- ty is noz gemsqubmidlfuperiw : as he hsgenus hujmjio he isjpecies r/AW,like the Moon, borrowing light from the Sun 5 they muft not, as butchers or graxiersjthen,judge by the feeling only, but all their proceedings muft refemble that im^e and fuperfcription which it hath from the great C£~ farjzhe Lord chiefe Juftice of Heaven and Earth. They muft like rivers rcturne tribute and homage to that Ocean whence their power commeth.They muft doe better than private men for example fake, more good and lefle evil], confidermg their high defcentand Anceftours, whom they muft labour to refembie fo farre as humane infirmitie will permit, by endeavouring to be holyjjuftjincrcifull, imparti- all,wire,deliberate, as he is from whom they derive their po wer. I might eafily be large in (hewing that God is fo, and chat his Deputies (hould be (b. Yea further, Lecall,even inferiour Officers, and Jurors, and whofoever beare any part in the puni (hing 7he T>efcent of Authority, fliin g of finne ^ let them labour to bee juft and free from any fliarking or opprelfion. We finde that Au- thorityis of an excellent race, nobly defcended 5 and therefore it fhould be generous,not making the vigour and power of Authority to be oncly a modus aoquirendi^ like the Publicans. It was Jawfull to pay tribute to Ld?jar : our Saviour did not gainfay it, but bid Render unto C£far. And he told Saint Reter^Lefl vpeJi)ouldgive offencei though the children be free^ yet take tvcentie pence for thee and me.Bnt then the Pub- licans made that bitter or harlh,which would other- wife have been better digefted; becaufe they did not onely take for their mafters,like tame hawkes ^ but like wilde hawkes fnatched alfo for themfelves Such were the toll-gatherers or receivers of the publike revenue for the Romanes amongft the Jews: who,becaufe they gathered publike payments^wert termed Publicans.Alchough their calling was good, and fome of their perfoos good (witnelFe our Savu ours converfing with them, and the Publican pray ing with the Pharifee,and Zachus who was Frincepj Vuhlicanorum: Matthew the Publicane was after wards an Apoftle} yet their imployment was not very acceptable. People were then flow in paying publike money: and then the gatherers opprcffions^ and private exadions over and above their mafters dues,made them more hard of digeftion. Suetonius reports of one Sabinus^ that had a monument for him with thisinfcription, 7TiA»r»aHri7.for afaich- full Publicane: asif that were a great commendati- on, confidering that occafionts faciunt latrones. But let men in authorityjfrom the higfaeft to the low eft E 2 prove 19 Matth 21 21. Matth.i7-i7. CMutth^ hi Lut[e 18.le. 19.2, SAatth.^.^ A£is 7he T>ejceni oj Authoritj. prove the dcfcent of their power byits juftice and generofity. 2. Let people learne from hence to acknowl edg this Defcenc of Authority, and that therefore they muft neither ufurp icjucr flight it, nor difobeyit. FirftjOot ufurpit. They muft ftay for a lawful! calling: private men and women muftonely aft in their owne fpheresand circuitSjas Mafters over fer- vantSjand parents over children. Saint P^/^Afpirit was troubled in him at the idolatrie of the Atheni- ans jbut being a private man he onely exhortedjbut did nothing. SecondlyjPeoplemuft not flight it, becaufeitis fo nobly bornejas appearesby this Heraldry booke of where we findCjas it.is aB. 19.3 5. that this goddefle Magiftracy is that image of power which is come downefrom Heaven. Being fo highly de- fcendedjit 'n fcandalum Magnatnm to fpeake flightly I of it. And it is highly imployedalfo; for either of j thefe wayes may this fault be commit ted. Magiftracy j hath thepriviledgesboth waies jbeing his'hly born, [ as Nobles 5 and highly imployedjas great Officers. Thirdly.,We muft obey and fubmit to this ordi- nance, even for confcience fake. Take Sdint Teters advice, i which is apart of theEpiftle appointed to bee read the twentie feventh day of this moneth^the day of our gracious King his entry tothe Kingdome, Submit your fehes to every ordi- nance ofman for the Lords jakg : tphether it bee to the King^as fupreme ; or unto Governours^ as unto them that are fent by him^OT the Lords fake,the Founder ; of it 5 and for its owne fake, being fo incomparably bene-. The T)efcent of Authority. beneficiall for people Not to eltceme of chefe and obey them, as Gods Deputies, is a kind of civil! A- theifmc For we may fay juftly.as the people to He- rod\in]u.it\y^The ordinance of God and not of man. And that wee may the better fubmit, take thefe helpes following. I. Make ir not our iraployment to finde and make faults in Governours. For then out ofenvie we'lhall thinkc them faulty without caufe. Mofes (aid jNumb 16.1$. I have beene no waksinjurions to them. Indeed bee had mcekely, juftly, and miracu- loufly brought them out of the land of Egjpt: yet obferve in the third verfe Corah and his company cp(xaxxt\\td.,Whyliftjeyourfelvesabove thecongrega^ tionofthe Lord^ And though the patient Earth mi- raculoully puniflicd them.yec in the 41. verfe all the multitude murmured, faying, Te have killed^ ef'c. And then God flew more of them. Magiftratesand Minifters are like cities upon hils, all eyes are fixed 8c obferving them. They cannot poffiblyavoyd this dilemma^ fork, or crotch from peevifh, cenforious by-ftanders. If they be quick and aflive, then they j arebufie and cruell: if merciful! and gentle, then they are dull, lazy, and remifie in their places. lohn Baptifi came neither eating nor drinking, and they faid he had a VevUl. The Sonne of man came ea- ting and drinhing^and they faiddSehold a glutton and J a vpine-bibher. If a Governonr bee like Solomon taking care for the building of a Temple,the fruits of peace and devotion ; yet the people will fay, as it is 2. Chron.io 4. Theyohpk grievous. And David'' ' being an aftivc man, conquering the Jebufites, hee E ? is The Defcent of /iuthcrity^ is accounted Vir fanguimm. For as the Sea^ though ot it felfe indifferently quiet; yet there are ever and anon fome whittling winds to make it troublefome: So there are alwtaies fome like leroboam^-who ttroke the people with cavils againtt GovernourSjthereby tofowieand leaven them. From which cenforious M, Lord ve- conceits proceed daring fpeeches 5 And liberty of rnlam\iihtv.i,^ fpeech^it is the female of Sedition-^ und'm time, the Grand-mother oftreafon. Take heed of the be- witching arguments ^Romitts, on the one fide ^ and themifcalled Siotis Vlea^ and the like, on the other: by which under a cloake of Religion they labour to make the people difaffeited to their Governours and government., 2. Remember whence Magiftrates come.Looke upon them, not perfonally, but relatively. When an Ambaffadour comes, wee doenotprcfently in- quire or pric how learned, rich , wife, or nobly borne hee is, but from what a great Matter hee comes and doth reprefent. Alexander would be ac- counted the fonne of a God, thereby to keepe his people in obedience. 3. Doe as ye would be done by. How would ye have y oar children and fervants carry themfelves in your private families ? Not ufurpe, nor Height, nor difobey you.And ifye come to any publike imploy- ment, would ye have them that are under you ob- ferve nothing but your warpings and failings, yea worfe, creating jealoufies and fufpicionsv/ithout caufe? Lycurgus being asked why the government v/as not popular, anfweredj Tu prius m demo tna ejficitoprincipatf/mpopularem. Con- /• The T)e/cent of Authority. 4. Confider that the worft kind of Govcrnours or Government is better than an Anarchy.* And therefore that Magiftracy is a great bleffing, being the very life of fociety. No marvel! then that Saint lude reckoneth fpeakiogiU of dignities among great faults. 5. Forget not Gods command. Honour thj fa- ther^i^c. not oncly Natural!, but Political! 5 thy father in the kingdome , as well as in the family ; that thy dayes maybe longbeing peaceable fabjsds here, and glorious citizens hereafter: the Magi- ftrate is parenspatri£. 6. Pray to God, who doth difpofe the hearts of Rulers and people 5 that the one may governe, and the other obey confcionably, ufing thefe and the like praycrSjWich which I will conclude. Almighty God^ whofe Kingdome is everlajiing^ and pomr infinite^have mercy upon t he whole congregation^ andfo rule the heart of thy chofen fervant CharleSjO^/* King andGovernour^ and the hearts of all that an in authority under him^ that they Rowing whofe Mini'' fie^s they areynay above all things feehp t hy honou r and glory;; and that we duely confidering whofe authority they have as wee have beene taught) may faithfully ferve^ honour ^ and humbly obey them fin thee and for thee , according to thy hie fed Word and Ordinance through Chrifl our Lord- Amen. FINIS.