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Psalme 82. v. 6, 7. I haue said ye are Gods, and ye are all children of the most high:Psalm 82. v. 6, 7. I have said you Are God's, and you Are all children of the most high:
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But ye shall die as common men; and ye Princes shall fall like others. THese words containe two parts: the first is an Exaltation; the second is an Humiliation.
But you shall die as Common men; and you Princes shall fallen like Others. THese words contain two parts: the First is an Exaltation; the second is an Humiliation.
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The exaltation is in these words, I haue said ye are Gods, &c. In which two things are to be considered: first, a proposition: secondly, the proofe of it.
The exaltation is in these words, I have said you Are God's, etc. In which two things Are to be considered: First, a proposition: secondly, the proof of it.
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The proposition is in these words, Ye are all Gods, &c. The proofe taken a testimonio divino, from Gods testimonie, is in these words, I haue said. Touching the Humiliatiō, two things are likewise to be considered:
The proposition is in these words, You Are all God's, etc. The proof taken a Testimony divino, from God's testimony, is in these words, I have said. Touching the Humiliation, two things Are likewise to be considered:
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first, what this humiliation is, to wit, death:
First, what this humiliation is, to wit, death:
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secondly the māner of it, l•ke vnto common men; for so doth the Hebrew word signifie,
secondly the manner of it, l•ke unto Common men; for so does the Hebrew word signify,
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as it is plaine and euident out of the 49 Psal. v. 2. Concerning the Humiliation, Death must needes be a great humiliation vnto Princes.
as it is plain and evident out of the 49 Psalm v. 2. Concerning the Humiliation, Death must needs be a great humiliation unto Princes.
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For as Ecclesiasticus saith, 41. cap. v. 1. O death, how bitter is the remembrance of thee to a man that liueth at rest in his possessions,
For as Ecclesiasticus Says, 41. cap. v. 1. Oh death, how bitter is the remembrance of thee to a man that lives At rest in his possessions,
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vnto the man that hath nothing to vexe him, & that hath prosperitie in all things,
unto the man that hath nothing to vex him, & that hath Prosperity in all things,
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yea vnto him that is able to receiue meate. yea unto him that is able to receive meat.
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Therfore Adrian asking what death was, receiued this answer, namely, that it was pavor divitum, the terrour of rich men,
Therefore Adrian asking what death was, received this answer, namely, that it was pavor Divitum, the terror of rich men,
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and it seemeth indeede so to be by Adrian his owne speach:
and it seems indeed so to be by Adrian his own speech:
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for he beeing readie to die, vttered these wordes, Animula vagula, blandula, non vt soles dabis io•os:
for he being ready to die, uttered these words, Animula Vagula, blandula, non vt soles Dabis io•os:
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O my darling, now thou shalt not iest and scoffe as thou wast wont to doe.
Oh my darling, now thou shalt not jest and scoff as thou wast wont to do.
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In death, as Iob saith, there are small and great: and the seruant is free from his master.
In death, as Job Says, there Are small and great: and the servant is free from his master.
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Hauing thus resolued this text of holy Scripture, I am now to deliuer the doctrines that arise from the same.
Having thus resolved this text of holy Scripture, I am now to deliver the doctrines that arise from the same.
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Before I take this thing in hand, this question may be mooued, How Magistrates can be called the children of the high God, seeing it may be truly averred that all of them doe not feare God, all of them are not regenerate and borne of the holy Ghost? To this question this answer is to be suted, namely that the children of God are so called in a double respect.
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 born 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.
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First, in respect of regeneration, 1. Ioh. 3.1. and so magistrates are not here called the sonnes of the most high God.
First, in respect of regeneration, 1. John 3.1. and so Magistrates Are not Here called the Sons of the most high God.
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Secondly, in respect of honour and dutie:
Secondly, in respect of honour and duty:
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and so they are here called the sonnes of the most High, because God hath greatly aduanced them,
and so they Are Here called the Sons of the most High, Because God hath greatly advanced them,
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and so by dutie they are bound to feare him. The word in the Hebrew phrase will beare this construction:
and so by duty they Are bound to Fear him. The word in the Hebrew phrase will bear this construction:
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The sonnes of the high, that is, high. As psal. 29.1. The children of Gods, that is, Gods. And Amos 9.7. The children of the Aethiopians, that is, the Aethiopians.The Sons of the high, that is, high. As Psalm. 29.1. The children of God's, that is, God's And Amos 9.7. The children of the Ethiopians, that is, the Ethiopians.
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So speaketh Homer, NONLATINALPHABET, the children of the Grecians, that is, the Grecians. This question beeing thus assoiled, I proceed to the doctrines.
So speaks Homer,, the children of the Greeks, that is, the Greeks. This question being thus assoiled, I proceed to the doctrines.
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Magistrates are called Gods, not that men should imagine that omnis Deorum potestas est ad illos translata, aut saltem cùm illis communicata, all the power of God is conferred,
Magistrates Are called God's, not that men should imagine that omnis Gods potestas est ad Illos translata, Or Saltem cùm illis communicata, all the power of God is conferred,
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or at least wise communicated vnto them.
or At least wise communicated unto them.
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This was the pride of Alexander and Domitian, who would be called Gods. But they are so called to teach vs,
This was the pride of Alexander and Domitian, who would be called God's But they Are so called to teach us,
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first, that such should be chosen Magistrates as doe excell others in godlines, like vnto gods amongst men.
First, that such should be chosen Magistrates as do excel Others in godliness, like unto God's among men.
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Euen as Gods attributes are in him NONLATINALPHABET, in an excellencie; so should vertue be in Magistrates in a kind of eminencie.
Eve as God's attributes Are in him, in an excellency; so should virtue be in Magistrates in a kind of eminency.
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A Magistrate must be NONLATINALPHABET, a perfect man without fault.
A Magistrate must be, a perfect man without fault.
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Well said the heathen man Aristotle in the 7. booke of his Ethic. chap. 1. NONLATINALPHABET, vertue is not in God, but a more diuine thing.
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.
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As Magistrates must not be onely liberall, but they must be also magnificall:
As Magistrates must not be only liberal, but they must be also magnifical:
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so they must not content themselues with ordinarie vertues, but they must haue vertue in an high degree;
so they must not content themselves with ordinary Virtues, but they must have virtue in an high degree;
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not that they can equalize Gods attributes: for Dei potestas est infinita, Regum praefinita: Dei potestas immens•, R•gum dimensa:
not that they can equalise God's attributes: for Dei potestas est Infinita, Regum praefinita: Dei potestas immens•, R•gum dimensa:
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Gods power is infinite, the power of Magistrates prefinite; Gods power is immensurable, the power of Princes may be measured.
God's power is infinite, the power of Magistrates prefinite; God's power is immensurable, the power of Princes may be measured.
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If Magistrates did thus excell in vertue, this benefit would come thereby vnto subiects, namely, that they should be vertuous also.
If Magistrates did thus excel in virtue, this benefit would come thereby unto Subjects, namely, that they should be virtuous also.
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Of Iosua his time this is recorded, Iosu. 24.1. that Israel serued the Lord all the daies of Iosua.
Of Iosua his time this is recorded, Joshua 24.1. that Israel served the Lord all the days of Iosua.
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And Iustine writeth that ante Philippum & Alexandrum in Macedonia tam clarorum virorum proventus non floruit;
And Justin Writeth that ante Philippum & Alexander in Macedonia tam clarorum virorum proventus non floruit;
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before Philip and Alexander there was not such a floorish of famous men. For such commonly are subiects as their gouernours are.
before Philip and Alexander there was not such a flourish of famous men. For such commonly Are Subjects as their Governors Are.
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Actions are visible words, NONLATINALPHABET, wordes will not so soone be receiued as actions. Swearing, lying, couetous, and whorish gouernours make like people.
Actions Are visible words,, words will not so soon be received as actions. Swearing, lying, covetous, and whorish Governors make like people.
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And thus much of the first point.
And thus much of the First point.
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Secondly, Magistrates are called Gods, to teach vs, that we should obey them as in Gods stead: Rom. 13.2. He that resisteth the higher powers, resisteth the ordinance of God.
Secondly, Magistrates Are called God's, 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.
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NONLATINALPHABET, obedience is the mother of well doing: nothing can be well done without obedience. And therefore subiects should not striue to excell one another in riches, honour, and preferment, but in obedience.
, 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.
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What then may Magistrates conceiue of Papists, who hold this position, Bell. lib. 5. de bono Pont. cap.
What then may Magistrates conceive of Papists, who hold this position, Bell. lib. 5. de Bono Pont. cap.
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7. that, licet spirituali principi imperare principibus, & de eorum bonis temporalibus disponere, it is lawfull for the Pope to command Princes and to dispose of their temporalities.
7. that, licet Spiritual principi Imperare principibus, & de Their bonis Temporalibus disponere, it is lawful for the Pope to command Princes and to dispose of their temporalities.
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Vntill they recant and relinquish this position, how can Papists be good subiects? yet for a thousand yeares, saith Langius out of Otho Frising. non lego aliquem regno privatum, I doe not read any depriued of his kingdome.
Until they recant and relinquish this position, how can Papists be good Subjects? yet for a thousand Years, Says Langius out of Otho Freising. non lego aliquem regno privatum, I do not read any deprived of his Kingdom.
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The same is testified by Gotfridus also. Behold the antiquitie of Poperie: now touching the obedience of subiects:
The same is testified by Gotfridus also. Behold the antiquity of Popery: now touching the Obedience of Subjects:
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it must be first grounded vpon knowledge: secondly, it must be voluntary: thirdly, it must be constant and continuall.
it must be First grounded upon knowledge: secondly, it must be voluntary: Thirdly, it must be constant and continual.
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Touching knowledge, obedience cannot be voluntarie and constant, except it be founded vpon knowledge: for voluntatis obiectum est bonum cognitum, the obiect of the will is a knowne good.
Touching knowledge, Obedience cannot be voluntary and constant, except it be founded upon knowledge: for voluntatis Object est bonum cognitum, the Object of the will is a known good.
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To effect this, a learned and godly Ministerie must be placed in euery parish:
To Effect this, a learned and godly Ministry must be placed in every parish:
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for where the dumbe ministerie resideth, men are neither taught their dutie towards God, nor allegeance towards the Prince, nor loue towards one another.
for where the dumb Ministry resideth, men Are neither taught their duty towards God, nor allegiance towards the Prince, nor love towards one Another.
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If it be obiected, that there are not learned and godly Ministers enough:
If it be objected, that there Are not learned and godly Ministers enough:
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I answer with Gratian and Thomas Aquinus, that prae•tat pa••os habere dignos Ministros, quam plures inutiles:
I answer with Gratian and Thomas Aquinas, that prae•tat pa••os habere dignos Ministros, quam plures inutiles:
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it is better to haue a few worthie Ministers, then many that are vnprofitable. Secondly, obedience must be voluntarie.
it is better to have a few worthy Ministers, then many that Are unprofitable. Secondly, Obedience must be voluntary.
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This may be effected by the Magistrates clemencie and mercie towardes his subiects: amariqui vult languide regnet, he that will be loued, must raigne remissely:
This may be effected by the Magistrates clemency and mercy towards his Subjects: amariqui vult languid Regnet, he that will be loved, must Reign remissly:
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yet as seueritie must be mild, so clemency must not be dissolute.
yet as severity must be mild, so clemency must not be dissolute.
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Artaxerxes his speach is worthy to be followed of magistrates, magis honorificum est opulentes facere, quàm opulentem fieri, it is more honorable to enrich then to be enriched.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.
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And Galba his practise is to be abhorred, who would make his citizens siccissimas spongias, most dry sponges.
And Galba his practice is to be abhorred, who would make his Citizens siccissimas spongias, most dry sponges.
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Thirdly, obedience must be constant and continuall; which will then come to passe, when it proceedeth of conscience.
Thirdly, Obedience must be constant and continual; which will then come to pass, when it Proceedeth of conscience.
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The benefits that subiects receaue from their Gouernors are continuall, therefore their obedience must be continuall.
The benefits that Subjects receive from their Governors Are continual, Therefore their Obedience must be continual.
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O that Papists and Athists would consider of this!
O that Papists and Atheists would Consider of this!
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But as Herodian saith, tenax est memoria iniuriarum, the memory of man keepeth fast an iniury, it easily forgetteth benefits.
But as Herodian Says, tenax est memoria iniuriarum, the memory of man Keepeth fast an injury, it Easily forgetteth benefits.
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Againe, Magistrates are called Gods, to teach them that they should not feare the faces of men;
Again, Magistrates Are called God's, to teach them that they should not Fear the faces of men;
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as God himselfe iudgeth without respect of persons, so should magistrates. This duty is commanded Iosua, in the first chap:
as God himself Judgeth without respect of Persons, so should Magistrates. This duty is commanded Iosua, in the First chap:
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Feare not (saith the Lord) be of a good courage, and I will bee with thee: fear not (Says the Lord) be of a good courage, and I will be with thee:
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There are two arguments to mooue magistrates to courage: one is a recept; the other is a promise.
There Are two Arguments to move Magistrates to courage: one is a recept; the other is a promise.
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Magistrates must be like vnto Appius, of whome Liuy reporteth this, that non minae plebis, the menaces of the peole could not put him from his mind.
Magistrates must be like unto Appius, of whom Livy Reporteth this, that non minae plebis, the menaces of the people could not put him from his mind.
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Iustum & tenacem propositivirum, non ciuium ardor praua iubentium, non vultus instantis tyranni mente quatit solidâ; Iustum & tenacem propositivirum, non ciuium ardor Praua iubentium, non vultus instantis tyranni mente quatit solidâ;
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a righteous & constant man is not driuen from his mind either by the fury of people,
a righteous & constant man is not driven from his mind either by the fury of people,
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or by the countenance of a tyrant. A Magistrate must haue courage to resist bribes.
or by the countenance of a tyrant. A Magistrate must have courage to resist Bribes.
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Phillip was wont to say, that Nulla ciuitas tam munita est, quin si asinus auro onustus ingredi possit, expugnari queat, No city is so well fensed,Philip was wont to say, that Nulla Cities tam munita est, quin si asinus auro Onustus Ingredi possit, expugnari queat, No City is so well fenced,
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but if an asse laden with gold can enter in, it may be vanquished.
but if an Ass laden with gold can enter in, it may be vanquished.
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So it is to be feared that golden asses will enter into offices, except magistrates haue courage to resist bribes.
So it is to be feared that golden asses will enter into Offices, except Magistrates have courage to resist Bribes.
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Buying and selling of offices is the ruine of church and common wealth.
Buying and selling of Offices is the ruin of Church and Common wealth.
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Fourthly, Magistrates are called Gods, to teach them that they should honor God, as God hath honored them by investing them with his owne titles.
Fourthly, Magistrates Are called God's, to teach them that they should honour God, as God hath honoured them by investing them with his own titles.
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Wherfore they must remember that they be not the seruants of the flesh, or of Sathan, or of the world.
Wherefore they must Remember that they be not the Servants of the Flesh, or of Sathan, or of the world.
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Magistracy is not immunitas, but munus, not an immunitie, but a duty: It is not vacatio, but vocatio; not a vacation but a vocatiō.
Magistracy is not immunitas, but munus, not an immunity, but a duty: It is not vacatio, but Vocatio; not a vacation but a vocation.
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To effect this, magistrates must haue godly men about them. The Aegiptians will haue a king (saith one) to be most sincere;
To Effect this, Magistrates must have godly men about them. The egyptians will have a King (Says one) to be most sincere;
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therefore they place excellent men about him, that by the sight of them, he himselfe may be excited to vertue.
Therefore they place excellent men about him, that by the sighed of them, he himself may be excited to virtue.
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There shall no deceytfull person dwell in my house, saith the prophet Dauid & he that telleth lyes, shall not remaine in my sight. There shall no deceitful person dwell in my house, Says the Prophet David & he that Telleth lies, shall not remain in my sighed.
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O that magistrates would haue a care to reforme their families, as good Iosua had, who saith, that he and his house will serue the Lord.
Oh that Magistrates would have a care to reform their families, as good Iosua had, who Says, that he and his house will serve the Lord.
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But are not many magistrates men swearing swaggerers, and swaggering swearers? are they not prophane dicers, dauncers,
But Are not many Magistrates men swearing swaggerers, and swaggering swearers? Are they not profane Dicers, dancers,
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and dronkards? Secondly, if the Magistrate will honor God aright, he must not suffer two religions in a land.
and drunkards? Secondly, if the Magistrate will honour God aright, he must not suffer two Religions in a land.
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Salomon saith, that the king that sitteth vpon his throne, with his countenance disperseth all euill. Solomon Says, that the King that Sitteth upon his throne, with his countenance disperses all evil.
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The Angell of Pergamus is reprehended, because he suffered the doctrine of the Nicolaitans. The good kings are noted in scripture,
The Angel of Pergamos is reprehended, Because he suffered the Doctrine of the Nicolaitans. The good Kings Are noted in scripture,
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because they tooke not away the high places; O rem miseram! Dominum ferre non potuimus, seruo seruimus, O wofull case;
Because they took not away the high places; O remembering Miseram! Dominum Far non potuimus, seruo seruimus, Oh woeful case;
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we could not abide the master, now we serue his seruantes.
we could not abide the master, now we serve his Servants.
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Papae mortuo parebimus, quem viuum ferre non potuimus? shall wee obey the Pope, beeing dead, seeing we could not endure him aliue?Pope mortuo parebimus, Whom viuum Far non potuimus? shall we obey the Pope, being dead, seeing we could not endure him alive?
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Fiftly, magistrates are called gods, to teach them that they should execute gods iudgments vpon such as God will haue punished.
Fifty, Magistrates Are called God's, to teach them that they should execute God's Judgments upon such as God will have punished.
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God will haue Blasphemers to be punished: so likewise should the magistrate punish them.
God will have Blasphemers to be punished: so likewise should the magistrate Punish them.
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Doth not this land (as Ieremy saith) mourne for othes? is not swearing the language of many? what other tongue can many speake? It is not onely a courtly, but also a country sinne. Does not this land (as Ieremy Says) mourn for Oaths? is not swearing the language of many? what other tongue can many speak? It is not only a courtly, but also a country sin.
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Ludouicus (as one reporteth) when he heard one sweare, seered his lippes with an hot iron.Ludovicus (as one Reporteth) when he herd one swear, seered his lips with an hight iron.
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If all swearers as they deserue were thus handled, they would not so horribly abuse the name of the great god of heauen and earth.
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.
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O worme thou that art but dust and ashes, how darest thou vse the name of God without reuerence? Assure thy selfe God will take vengeance vpon thee without repentance.
O worm thou that art but dust and Ashes, how Darest thou use the name of God without Reverence? Assure thy self God will take vengeance upon thee without Repentance.
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Againe God will haue Adulterers to be punished: so likewise should Magistrates punish them. Parthi (saith Iustine) nulla delicta grauius puniunt quàm adulteria:
Again God will have Adulterers to be punished: so likewise should Magistrates Punish them. Parthi (Says Justin) nulla Delicta Gravius puniunt quàm Adulteria:
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the Parthians punish no sinne more greeuously then adultery. How they are punished with vs I appeale to mens owne consciences.
the Parthians Punish no sin more grievously then adultery. How they Are punished with us I appeal to men's own Consciences.
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The Locrians pull out the eyes of Adulterers: the Arabians punish them with death.
The Locrians pull out the eyes of Adulterers: the Arabians Punish them with death.
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The deuill gaineth many soules by this sinne: two at the least euery time, besides the baud.
The Devil gains many Souls by this sin: two At the least every time, beside the baud.
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Againe, the Lord will haue Idolaters to be punished Deuter. 13.9. So should Magistrates punish them.
Again, the Lord will have Idolaters to be punished Deuter 13.9. So should Magistrates Punish them.
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and it seemeth to me that Magistrates by the consideration of their owne estates should punish this kind of men.
and it seems to me that Magistrates by the consideration of their own estates should Punish this kind of men.
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Can a king abide one that would bee 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,
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,
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and Idolaters robbe him of his honor. Therefore magistrates must haue an especiall care to punish this kind of men.
and Idolaters rob him of his honour. Therefore Magistrates must have an especial care to Punish this kind of men.
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Lastly, the Lord will haue prohaners of his Sabboths to be punished: so should magistrates punish them.
Lastly, the Lord will have prohaners of his Sabbaths to be punished: so should Magistrates Punish them.
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The three first commandements are negatiue, the fourth is affirmatiue;
The three First Commandments Are negative, the fourth is affirmative;
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teaching vs, that to keepe the sabboth, is a meanes whereby men may keepe the other three.
teaching us, that to keep the Sabbath, is a means whereby men may keep the other three.
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The sabboth day is the market day of mens soules; yet what carelesse prouision men make for their soules, let the world iudge.
The Sabbath day is the market day of men's Souls; yet what careless provision men make for their Souls, let the world judge.
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Sixtly, magistrates are called gods, not that they should be so saluted, or that they should vsurpe diuine authoritie.
Sixty, Magistrates Are called God's, not that they should be so saluted, or that they should usurp divine Authority.
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As for example we may not say to a iudge, this is my God.
As for Exampl we may not say to a judge, this is my God.
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What then shall we conceaue of the blasphemous Popes, of whome some write thus, Papa est vicarius Dei, expressiùs Deus, the Pope is Gods vicar, more expressely, God himselfe.
What then shall we conceive of the blasphemous Popes, of whom Some write thus, Papa est Vicar Dei, expressiùs Deus, the Pope is God's vicar, more expressly, God himself.
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Againe, constat papam à nemine iudicari posse, quem constat á pio Principe appellari Deum, it is manifest that no man can iudge the Pope who verely was called of the godly Prince Constantine, God.
Again, constat Pope à Nemine iudicari posse, Whom constat á Pious Principe appellari God, it is manifest that no man can judge the Pope who verily was called of the godly Prince Constantine, God.
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Many such blasphemies could I recite, but I come to the vsurpatiō of Diuine authoritie. The Lord saith. 2. Corinth. 6.14 Bee not vnequally yooked with infidels:
Many such Blasphemies could I recite, but I come to the usurpation of Divine Authority. The Lord Says. 2. Corinth. 6.14 be not unequally yooked with Infidels:
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therfore to marry with infidels is vnlawfull, by Gods owne verdit:
Therefore to marry with Infidels is unlawful, by God's own verdict:
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Yet (saith Bellarmine ) the Pope may dispense in this matter, is not this to vsurpe diuine authoritie? should not the Pope keepe Gods lawes:
Yet (Says Bellarmine) the Pope may dispense in this matter, is not this to usurp divine Authority? should not the Pope keep God's laws:
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Is he not a seruant of the same? yet he may dispense with them which euidently sheweth that he vsurpeth diuine authoritie.
Is he not a servant of the same? yet he may dispense with them which evidently shows that he usurpeth divine Authority.
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Againe, the Lord saith, that which he hath ioyned together, let no man separate, Math. 19.6. yet saith Bellarmine, ratified mariage may be dissolued by the Pope. To proceed;
Again, the Lord Says, that which he hath joined together, let no man separate, Math. 19.6. yet Says Bellarmine, ratified marriage may be dissolved by the Pope. To proceed;
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God saith, Honor thy father and thy mother:
God Says, Honour thy father and thy mother:
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Yet saith (Bellarmine) it is lawfull for some to become monkes and Nuns without their Parents consent.
Yet Says (Bellarmine) it is lawful for Some to become Monks and Nuns without their Parents consent.
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God saith, Drinke yee all of this: But the Pope saith, yee shall not drinke all of this. God saith.
God Says, Drink ye all of this: But the Pope Says, ye shall not drink all of this. God Says.
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None shall come neere to any of the kindred of his flesh: yet saith the papist, the Pope may dispense within the degrees forbidden of God himselfe.None shall come near to any of the kindred of his Flesh: yet Says the papist, the Pope may dispense within the Degrees forbidden of God himself.
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Many such contrarieties to Gods word might I recite, which plainly prooue that the pope vsurpeth diuine authoritie.
Many such contrarieties to God's word might I recite, which plainly prove that the pope usurpeth divine Authority.
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Euery man should be a doer of Gods lawe, not a iudge of the same: yet the Pope will iudge Gods lawe, and so sheweth himselfe a lawlesse man.
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 shows himself a lawless man.
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By which euery man may see that he is the man of whome Paul prophesyeth 2. Thes. 2.8. One thing more I will adde, and so conclude this point.
By which every man may see that he is the man of whom Paul Prophesies 2. Thebes 2.8. One thing more I will add, and so conclude this point.
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In the yeare of our Lord 1471. saith Wernerus, the Iubily was changed, in which the Pope gaue pardons to men for their sinnes;
In the year of our Lord 1471. Says Wernerus, the Jubilee was changed, in which the Pope gave Pardons to men for their Sins;
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that where sinne doth abound, there grace may abound.
that where sin does abound, there grace may abound.
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If this be not to vsurpe diuine authoritie, what is it to vsurpe the same? Thus much touching the proposition,
If this be not to usurp divine Authority, what is it to usurp the same? Thus much touching the proposition,
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now I come to the proo•e.
now I come to the proo•e.
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I haue said:) From whence we learne this doctrine, namely that magistrates hould their authoritie from God: so saith wisedome, Prou. 8.15. and 16. By me Kings raigne, and princes decree iustice: I have said:) From whence we Learn this Doctrine, namely that Magistrates hold their Authority from God: so Says Wisdom, Prou. 8.15. and 16. By me Kings Reign, and Princes Decree Justice:
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By me princes rule, and the nobles, and all the iudges of the earth. Therefore it is a proud challenge of Adrian to say:By me Princes Rule, and the Nobles, and all the judges of the earth. Therefore it is a proud challenge of Adrian to say:
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Ecce in potestate nostra est imperium, vt demus cui volumus, behould it is in our power to giue the Empyre to whome we will.Ecce in potestate nostra est imperium, vt Demos cui volumus, behold it is in our power to give the Empire to whom we will.
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As Adrian spake prowdly, so likewise did Hildebrand, who vsed this speach, Petra dedit Petro, Petrus diadema Rodulpho.
As Adrian spoke proudly, so likewise did Hildebrand, who used this speech, Petra dedit Peter, Peter Diadema Rudolph.
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Christ gaue the crowne to Peter, and Peter to Rodulphe.
christ gave the crown to Peter, and Peter to Rudolf.
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If Popes challenge authoritie to translate kingdomes, how can men thinke that Papists should be good subiects,
If Popes challenge Authority to translate kingdoms, how can men think that Papists should be good Subjects,
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if they may take kingdomes from Princes, and giue them to whome they will? Doe we not thinke that they may discharge subiects of their obedience vnto their lawefull magistrates? Consider this point al yee that are Gouernors, consider also that God saith, yee shall dye like men.
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 Says, ye shall die like men.
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God I say, who cannot lye; & with whome there is no change, nor shadow of change.
God I say, who cannot lie; & with whom there is no change, nor shadow of change.
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Nec verbum ab intentione dissentit, quia veritas est: nec factum à verbo, 〈 … 〉 ••tus est: Nec verbum ab intention dissentit, quia veritas est: nec factum à verbo, 〈 … 〉 ••tus est:
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his word doth not disagree 〈 ◊ 〉 his meaning, for he is truth:
his word does not disagree 〈 ◊ 〉 his meaning, for he is truth:
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nor 〈 ◊ 〉 actions from his word, for he is powe• Assure your selues all yee magistrates tha• yee shall dye;
nor 〈 ◊ 〉 actions from his word, for he is powe• Assure your selves all ye Magistrates tha• ye shall die;
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God said, let there be light, & there was light: God saith, Magistrates shall dye, and dye they shall.
God said, let there be Light, & there was Light: God Says, Magistrates shall die, and die they shall.
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Thus I haue finished the doctrines that arise out of the exaltation.
Thus I have finished the doctrines that arise out of the exaltation.
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Before I end the same, some man may mooue a question, and say, Are not ministers called Gods? Yes, as it appeareth Acts. 23.5. compared with Exod. 22.28.
Before I end the same, Some man may move a question, and say, are not Ministers called God's? Yes, as it appears Acts. 23.5. compared with Exod 22.28.
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Yea, in the prophecy of Obadiah they are called sauiours.
Yea, in the prophecy of Obadiah they Are called saviour's.
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Therefore I may say, O praeclarum ministerium! quo id non gloriosius Magistratu? O excellent ministery more glorious then any magistracy.
Therefore I may say, Oh praeclarum ministerium! quo id non Gloriosius Magistratu? Oh excellent Ministry more glorious then any magistracy.
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What then is the reason why ministers are so cōtemned? The reasons are many.
What then is the reason why Ministers Are so contemned? The Reasons Are many.
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First, many ministers themselues dishonor god, & therefore it is iust with God to dishonor them.
First, many Ministers themselves dishonour god, & Therefore it is just with God to dishonour them.
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The Lord saith 1. Sam. 2.30. Them that honor me, I will honor them, & they that despise me, shal be despised.
The Lord Says 1. Sam. 2.30. Them that honour me, I will honour them, & they that despise me, shall be despised.
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Are not many ministers dissolute in their liues? so that for their sakes others are contemned.
are not many Ministers dissolute in their lives? so that for their sakes Others Are contemned.
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Propter pauc•s spreti sumus omnes, for a few we are all contemned.Propter pauc•s spreti sumus omnes, for a few we Are all contemned.
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Secondly, Ministers are poore 〈 … 〉 •abet infoelix paupertas durius, 〈 … 〉 ••diculos homines facit;
Secondly, Ministers Are poor 〈 … 〉 •abet infoelix paupertas durius, 〈 … 〉 ••diculos homines facit;
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pouertie 〈 … 〉 •••ng more wofull then this, that 〈 … 〉 men ridiculous.
poverty 〈 … 〉 •••ng more woeful then this, that 〈 … 〉 men ridiculous.
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This to be a 〈 ◊ 〉 •ause of the contempt of the Mini••••• •f God, all men see with their eyes.
This to be a 〈 ◊ 〉 •ause of the contempt of the Mini••••• •f God, all men see with their eyes.
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••••gh they are singularly learned, and •••e in them excellent gifts, yet so blinde ••e people, that they regard not these things.
••••gh they Are singularly learned, and •••e in them excellent Gifts, yet so blind ••e people, that they regard not these things.
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Riches and honour are highly respected, but learning and pietie haue no reuerence.
Riches and honour Are highly respected, but learning and piety have no Reverence.
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Is it not wofull that Gods ministers should bee in want, when as heathen men haue prouided for their Priests, in great abundance;
Is it not woeful that God's Ministers should be in want, when as heathen men have provided for their Priests, in great abundance;
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as I might prooue out of histories? Thirdly, flatterie is a great cause why Ministers are contemned:
as I might prove out of histories? Thirdly, flattery is a great cause why Ministers Are contemned:
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who is so base as a flatterer? and most worthily:
who is so base as a flatterer? and most worthily:
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for though a flatterer be in appearance a pearle, yet in biting he is a viper, and in killing ranke poison.
for though a flatterer be in appearance a pearl, yet in biting he is a viper, and in killing rank poison.
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How many ministers now a daies sing placentia, and sowe pillowes vnder mens armes for their gaine? Fourthly, ministers are contemned thorough ignorance:
How many Ministers now a days sing Placentia, and sow pillows under men's arms for their gain? Fourthly, Ministers Are contemned through ignorance:
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for men knowing not the excellency of that calling, how should they reuerence it? Scientia neminem habet inimicum praeter ignorantem, ignorant men are the onely enemies to knowledge.
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.
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Therefore not to be ouer long, I say with Paul, 1. Cor. 4.1. Let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God.
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.
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Fiftly, ministers are contemned, because they haue no authoritie in their hands: onely they haue the bare and naked word of God.
Fifty, Ministers Are contemned, Because they have no Authority in their hands: only they have the bore and naked word of God.
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If this were guarded with authoritie, it would make men subiect themselues vnto Gods ministerie.
If this were guarded with Authority, it would make men Subject themselves unto God's Ministry.
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It seemeth strange to me, that ministers should bee sheepheards, and haue neither hooke nor dogge to keepe their sheepe.
It seems strange to me, that Ministers should be shepherds, and have neither hook nor dog to keep their sheep.
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But I leaue this to the wisdome of those that are in authoritie. Sixtly, ministers are contemned, because of ridiculous sermons.
But I leave this to the Wisdom of those that Are in Authority. Sixty, Ministers Are contemned, Because of ridiculous Sermons.
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It is now a daies an odious thing to be no preacher:
It is now a days an odious thing to be no preacher:
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and therefore many are so pulpit hungrie, that they will steppe into the pulpit, though very vnable to handle Gods word aright.
and Therefore many Are so pulpit hungry, that they will step into the pulpit, though very unable to handle God's word aright.
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Which thing hath not a little disgraced ministers.
Which thing hath not a little disgraced Ministers.
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I wish these men would either amend, or els as they are pulpit hungrie, so they might bee fed with the pulpit.
I wish these men would either amend, or Else as they Are pulpit hungry, so they might be fed with the pulpit.
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Many other causes of contempt, as the plentie of Gods word, and the malice of Sathan, might I haue recited,
Many other Causes of contempt, as the plenty of God's word, and the malice of Sathan, might I have recited,
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and enlarged these that are named:
and enlarged these that Are nam:
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but I hasten to the second part of my text, which is the Humiliation of magistrates.
but I hasten to the second part of my text, which is the Humiliation of Magistrates.
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Out of which we learne that magistrates are in great daunger of pride, because the Lord after he hath exalted them, immediatly setteth downe matter of humiliation.
Out of which we Learn that Magistrates Are in great danger of pride, Because the Lord After he hath exalted them, immediately sets down matter of humiliation.
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This might be prooued by many examples, as Nabuchadnetzar, and Herod; but I passe by them.
This might be proved by many Examples, as Nebuchadnezzar, and Herod; but I pass by them.
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Philip, as one reporteth, would be put in minde of this, that he was a man,Philip, as one Reporteth, would be put in mind of this, that he was a man,
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and therefore he would not come out of his chamber before one had cried thrise, O Phillip, thou art but a man.
and Therefore he would not come out of his chamber before one had cried thrice, Oh Philip, thou art but a man.
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By which example, euery man may see that magistrates are very prone to forget thēselues. A magistrate should remember 3 things, which may abate his pride. First, that he ruleth men:
By which Exampl, every man may see that Magistrates Are very prove to forget themselves. A magistrate should Remember 3 things, which may abate his pride. First, that he Ruleth men:
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secondly, that he ruleth them by lawes: thirdly, that he shall not rule long. These three things well digested, may abate the hautie spirit of many magistrates.
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.
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Now Gouernours are in daunger 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.
Now Governors Are in danger of pride: First, in respect of their birth and parentage. They Are nobly born, but basely proud, as if parentage was not their Ancestors good.
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Our stocke and our Auncestors are not our owne, but the things that we doe our selues, they are our owne.
Our stock and our Ancestors Are not our own, but the things that we do our selves, they Are our own.
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Why then are men puft vp with that is not their owne? Secondly, magistrates are in daunger of pride in respect of education;
Why then Are men puffed up with that is not their own? Secondly, Magistrates Are in danger of pride in respect of education;
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for they are nicely brought vp without the precepts of humilitie, and so must needes be haughtie.
for they Are nicely brought up without the Precepts of humility, and so must needs be haughty.
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For education is a speciall meanes to frame a mans manners: nature is much, so is education also.
For education is a special means to frame a men manners: nature is much, so is education also.
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Thirdly, magistrates are in daunger of pride in respect of their wealth and their riches: Diuitiae superbiores homines reddunt, riches make men proud.
Thirdly, Magistrates Are in danger of pride in respect of their wealth and their riches: Diuitiae superbiores homines reddunt, riches make men proud.
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Charge rich men (saith S. Paul) that they be not high minded. Fourthly, magistrates are in daunger of pride in respect of flatterers.Charge rich men (Says S. Paul) that they be not high minded. Fourthly, Magistrates Are in danger of pride in respect of Flatterers.
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The magistrate hath vsually three sorts of men about him: the flatterer, the slanderer, and the craftie foxe.
The magistrate hath usually three sorts of men about him: the flatterer, the slanderer, and the crafty fox.
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The Philosopher mooueth a question, whether a man needeth friends more in aduersitie, then in prosperitie? He determineth that friendes are more necessarie in aduersitie, then in prosperitie:
The Philosopher moveth a question, whither a man needs Friends more in adversity, then in Prosperity? He determineth that Friends Are more necessary in adversity, then in Prosperity:
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and it is a truth in some respects; yet in some respects friends are more necessarie in prosperitie then in aduersitie.
and it is a truth in Some respects; yet in Some respects Friends Are more necessary in Prosperity then in adversity.
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For true friends often admonish men in prosperitie, that they be not haughtie; which seeing magistrates want, needes must they be in danger of pride.
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.
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This doctrine teacheth the magistrate two duties: the one is praier, the other vigilancie. Concerning praier, the magistrate must pray with Dauid, Psal. 36.11. that the foote of pride come not against him.
This Doctrine Teaches the magistrate two duties: the one is prayer, the other vigilancy. Concerning prayer, the magistrate must pray with David, Psalm 36.11. that the foot of pride come not against him.
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And how can that magistrate bee but proud, that is not much in praier? for praier teacheth him whence he hath receiued all things.
And how can that magistrate be but proud, that is not much in prayer? for prayer Teaches him whence he hath received all things.
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No maruell then though magistrates are so haughtie, seeing they practise praier so little.
No marvel then though Magistrates Are so haughty, seeing they practise prayer so little.
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Concerning vigilancie, the magistrate as he must pray against pride, so must he watch against this sinne:
Concerning vigilancy, the magistrate as he must pray against pride, so must he watch against this sin:
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for pride creepeth euen into good actions.
for pride creeps even into good actions.
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It is like the Iuie which groweth vp with the tree, and in the ende killeth it:
It is like the Ivy which grows up with the tree, and in the end kills it:
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so pride groweth vp with good actions, and at the length destroieth them. And so I proceed to death, which is the magistrates humiliation.
so pride grows up with good actions, and At the length Destroyeth them. And so I proceed to death, which is the Magistrates humiliation.
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Xerxes (as Herodotus reporteth) beholding his armie, thought himselfe happie; but by and by he wept.Xerxes (as Herodotus Reporteth) beholding his army, Thought himself happy; but by and by he wept.
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Then Artabanus asked him this question:
Then Artabanus asked him this question:
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O king, why doest thou such straunge things? Xerxes answered, It pittieth mee to thinke of the estate of these men;
Oh King, why dost thou such strange things? Xerxes answered, It Pitieth me to think of the estate of these men;
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for where shal any of thē be within this hundred yeares? Loe into what passions the consideration of death bringeth kings!
for where shall any of them be within this hundred Years? Loe into what passion the consideration of death brings Kings!
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And needs must death be a great humiliation to magistrates, for they know that they shall not rule in the life to come,
And needs must death be a great humiliation to Magistrates, for they know that they shall not Rule in the life to come,
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as they doe in this life.
as they do in this life.
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Hecuba saith, It grieueth me to be a seruant amongst the dead, seeing I was a Queene vpon earth.Hecuba Says, It grieves me to be a servant among the dead, seeing I was a Queen upon earth.
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Must it not needes then grieue magistrates to thinke that they shall be no better then other men •n death? yea, to thinke that they may be damned, howsoeuer they haue liued gloriously in this world? Wherefore I desire all magistrates to remember three things:
Must it not needs then grieve Magistrates to think that they shall be no better then 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:
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first, whence they came, from the earth: secondly, whither they shall goe: to the earth: and before whome they shall giue an account:
First, whence they Come, from the earth: secondly, whither they shall go: to the earth: and before whom they shall give an account:
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before the great God of heauen and earth.
before the great God of heaven and earth.
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Let the magistrate imitate the mariner, who that he may guide his ship, sitteth in the hinder part thereof,
Let the magistrate imitate the mariner, who that he may guide his ship, Sitteth in the hinder part thereof,
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and not in the former part: So should the magistrate looke to the hinder part of his life.
and not in the former part: So should the magistrate look to the hinder part of his life.
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The godly man is like to the partridge whi•h is pe•secuted in her life, but being dead shee is brought to great mens tables.
The godly man is like to the partridge whi•h is pe•secuted in her life, but being dead she is brought to great men's tables.
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The wicked man is like vnto the hauke, who in her life time sitteth vpon mens fists,
The wicked man is like unto the hawk, who in her life time Sitteth upon men's fists,
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but being dead, she is cast vpon the dunghill. Omnia Caesar erat, sed gloria Caes•ris •sse Desiit, & tumulus vix erat o•t• pe•••m.
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.
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— Caesar was all in all, and now is ••t; A tombe of 8. feete longe is all he hath got.
— Caesar was all in all, and now is ••t; A tomb of 8. feet long is all he hath god.
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Now I will speake one word of the manner of magistrates death, and so conclude. They shall dye like ordinary men:
Now I will speak one word of the manner of Magistrates death, and so conclude. They shall die like ordinary men:
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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.
First, in respect of the sudden death. Rex Epi•otarum tegulà percussus de Horse decidit: the King of the Epirotians stricken with a tile fell from his horse.
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Alphonsus king of Spayne in a iourney dyed vnder a tree. Many such examples of sudden death might I recken vp.Alphonsus King of Spain in a journey died under a tree. Many such Examples of sudden death might I reckon up.
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Secondly, they shall die like ordinarie men in respect of murther; for they may be murthered as well as common men.
Secondly, they shall die like ordinary men in respect of murder; for they may be murdered as well as Common men.
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Ad generum Cereris sine caede & sanguine pauci Descendunt Reges, & siccà morte tyranni. Concerning magistrates few of them to graue do goe, Without great misery and dreadfull woe.Ad generum Ceres sine Kill & sanguine Pauci Descendunt Reges, & siccà morte tyranni. Concerning Magistrates few of them to graven do go, Without great misery and dreadful woe.
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Thirdly, they shall die like vnto ordinary men, in this respect, because they may murder themselue,
Thirdly, they shall die like unto ordinary men, in this respect, Because they may murder themselves,
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as well as ordinary men doe. Histories abound with examples of great men who haue offered violence vnto themselues.
as well as ordinary men do. Histories abound with Examples of great men who have offered violence unto themselves.
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Lastly, they shall dye like vnto ordinarie men, in respect of diseases; for they are subiect to the same diseases that common men are.
Lastly, they shall die like unto ordinary men, in respect of diseases; for they Are Subject to the same diseases that Common men Are.
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Yea they are also subiect to the same terrours of conscience. All which doe declare the truth of this text of Scripture.
Yea they Are also Subject to the same terrors of conscience. All which do declare the truth of this text of Scripture.
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The Lord of his infinite goodnes giue magistrates grace to liue the life of the righteous, that they may dye the death of the righteous. Amen.
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.
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