Concerning the Humiliation , Death must needes be a great humiliation vnto Princes . For as Ecclesiasticus saith , 41. cap. v. 1. O death , how bitter is the remembrance of thee to a man that liueth at rest in his possessions , vnto the man that hath nothing to vexe him , & that hath prosperitie in all things , yea vnto him that is able to receiue meate . Therfore Adrian asking what death was , receiued this answer , namely , that it was pavor divitum , the terrour of rich men , and it seemeth indeede so to be by Adrian his owne speach : for he beeing readie to die , vttered these wordes , Animula vagula , blandula , non vt soles dabis io●os : O my darling , now thou shalt not iest and scoffe as thou wast wont to doe . In death , as Iob saith , chap. 3. v. 19. there are small and great : and the seruant is free from his master .

Hauing thus resolued this text of holy Scripture , I am now to deliuer the doctrines that arise from the same . Before I take this thing in hand , this question may be mooued , How Magistrates can be called the children of the high God , seeing it may be truly averred that all of them doe not feare God , all of them are not regenerate and borne of the holy Ghost ? To this question this answer is to be suted , namely that the children of God are so called in a double respect . First , in respect of regeneration , 1. Ioh. 3.1 . and so magistrates are not here called the sonnes of the most high God . Secondly , in respect of honour and dutie : and so they are here called the sonnes of the most High , because God hath greatly aduanced them , and so by dutie they are bound to feare him . The word in the Hebrew phrase will beare this construction : The sonnes of the high , that is , high . As psal. 29.1 . The children of Gods , that is , Gods . And Amos 9.7 . The children of the Aethiopians , that is , the Aethiopians . So speaketh Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the children of the Grecians , that is , the Grecians .

This question beeing thus assoiled , I proceed to the doctrines . Magistrates are called Gods , not that men should imagine that omnis Deorum potestas est ad illos translata , aut saltem cùm illis communicata , Tullic . all the power of God is conferred , or at least wise communicated vnto them . This was the pride of Alexander and Domitian , who would be called Gods . But they are so called to teach vs , first , that such should be chosen Magistrates as doe excell others in godlines , like vnto gods amongst men . Euen as Gods attributes are in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an excellencie ; so should vertue be in Magistrates in a kind of eminencie . A Magistrate must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect man without fault . Well said the heathen man Aristotle in the 7. booke of his Ethic. chap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vertue is not in God , but a more diuine thing . As Magistrates must not be onely liberall , but they must be also magnificall : so they must not content themselues with ordinarie vertues , but they must haue vertue in an high degree ; not that they can equalize Gods attributes : for Dei potestas est infinita , Regum praefinita : Dei potestas immens● , R●gum dimensa : Gods power is infinite , the power of Magistrates prefinite ; Gods power is immensurable , the power of Princes may be measured .

If Magistrates did thus excell in vertue , this benefit would come thereby vnto subiects , namely , that they should be vertuous also . Of Iosua his time this is recorded , Iosu. 24.1 . that Israel serued the Lord all the daies of Iosua . And Iustine writeth that ante Philippum & Alexandrum in Macedonia tam clarorum virorum proventus non floruit ; before Philip and Alexander there was not such a floorish of famous men . For such commonly are subiects as their gouernours are . Actions are visible words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 10. Ethic. wordes will not so soone be receiued as actions . Swearing , lying , couetous , and whorish gouernours make like people . And thus much of the first point .

Secondly , Magistrates are called Gods , to teach vs , that we should obey them as in Gods stead : Rom. 13.2 . He that resisteth the higher powers , resisteth the ordinance of God . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obedience is the mother of well doing : nothing can be well done without obedience . And therefore subiects should not striue to excell one another in riches , honour , and preferment , but in obedience . What then may Magistrates conceiue of Papists , who hold this position , Bell. lib. 5. de bono Pont. cap. 7. that , licet spirituali principi imperare principibus , & de eorum bonis temporalibus disponere , it is lawfull for the Pope to command Princes and to dispose of their temporalities . Vntill they recant and relinquish this position , how can Papists be good subiects ? yet for a thousand yeares , saith Langius out of Otho Frising . non lego aliquem regno privatum , I doe not read any depriued of his kingdome . The same is testified by Gotfridus also . Behold the antiquitie of Poperie : now touching the obedience of subiects : it must be first grounded vpon knowledge : secondly , it must be voluntary : thirdly , it must be constant and continuall . Touching knowledge , obedience cannot be voluntarie and constant , except it be founded vpon knowledge : for voluntatis obiectum est bonum cognitum , the obiect of the will is a knowne good . To effect this , a learned and godly Ministerie must be placed in euery parish : for where the dumbe ministerie resideth , men are neither taught their dutie towards God , nor allegeance towards the Prince , nor loue towards one another . If it be obiected , that there are not learned and godly Ministers enough : I answer with Gratian and Thomas Aquinus , that prae●tat pa●●os habere dignos Ministros , quam plures inutiles : it is better to haue a few worthie Ministers , then many that are vnprofitable . Secondly , obedience must be voluntarie . This may be effected by the Magistrates clemencie and mercie towardes his subiects : amariqui vult languide regnet , he that will be loued , must raigne remissely : yet as seueritie must be mild , so clemency must not be dissolute . Artaxerxes his speach is worthy to be followed of magistrates , magis honorificum est opulentes facere , quàm opulentem fieri , it is more honorable to enrich then to be enriched . And Galba his practise is to be abhorred , who would make his citizens siccissimas spongias , most dry sponges . Thirdly , obedience must be constant and continuall ; which will then come to passe , when it proceedeth of conscience . The benefits that subiects receaue from their Gouernors are continuall , therefore their obedience must be continuall . O that Papists and Athists would consider of this ! But as Herodian saith , tenax est memoria iniuriarum , the memory of man keepeth fast an iniury , it easily forgetteth benefits .

Againe , Magistrates are called Gods , to teach them that they should not feare the faces of men ; as God himselfe iudgeth without respect of persons , so should magistrates . This duty is commanded Iosua , in the first chap : Feare not ( saith the Lord ) be of a good courage , and I will bee with thee : There are two arguments to mooue magistrates to courage : one is a recept ; the other is a promise . Magistrates must be like vnto Appius , of whome Liuy reporteth this , that non minae plebis , the menaces of the peole could not put him from his mind . Iustum & tenacem propositivirum , non ciuium ardor praua iubentium , non vultus instantis tyranni mente quatit solidâ ; a righteous & constant man is not driuen from his mind either by the fury of people , or by the countenance of a tyrant . A Magistrate must haue courage to resist bribes . Phillip was wont to say , that Nulla ciuitas tam munita est , quin si asinus auro onustus ingredi possit , expugnari queat , No city is so well fensed , but if an asse laden with gold can enter in , it may be vanquished . So it is to be feared that golden asses will enter into offices , except magistrates haue courage to resist bribes . Buying and selling of offices is the ruine of church and common wealth .

Fourthly , Magistrates are called Gods , to teach them that they should honor God , as God hath honored them by investing them with his owne titles . Wherfore they must remember that they be not the seruants of the flesh , or of Sathan , or of the world . Magistracy is not immunitas , but munus , not an immunitie , but a duty : It is not vacatio , but vocatio ; not a vacation but a vocation . To effect this , magistrates must haue godly men about them . The Aegiptians will haue a king ( saith one ) to be most sincere ; therefore they place excellent men about him , that by the sight of them , he himselfe may be excited to vertue . Psal. 101.7 . There shall no deceytfull person dwell in my house , saith the prophet Dauid & he that telleth lyes , shall not remaine in my sight . O that magistrates would haue a care to reforme their families , as good Iosua had , who saith , that he and his house will serue the Lord . But are not many magistrates men swearing swaggerers , and swaggering swearers ? are they not prophane dicers , dauncers , and dronkards ? Secondly , if the Magistrate will honor God aright , he must not suffer two religions in a land . Salomon saith , that the king that sitteth vpon his throne , 20. Prou. with his countenance disperseth all euill . The Angell of Pergamus is reprehended , Reuel. 2. because he suffered the doctrine of the Nicolaitans . The good kings are noted in scripture , because they tooke not away the high places ; O rem miseram ! Dominum ferre non potuimus , seruo seruimus , O wofull case ; we could not abide the master , now we serue his seruantes . Papae mortuo parebimus , quem viuum ferre non potuimus ? shall wee obey the Pope , beeing dead , seeing we could not endure him aliue ?

Fiftly , magistrates are called gods , to teach them that they should execute gods iudgments vpon such as God will haue punished . God will haue Blasphemers to be punished : so likewise should the magistrate punish them . Doth not this land ( as Ieremy saith ) mourne for othes ? 23. 10. is not swearing the language of many ? what other tongue can many speake ? It is not onely a courtly , but also a country sinne . Ludouicus ( as one reporteth ) when he heard one sweare , seered his lippes with an hot iron . 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 . 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 . Againe God will haue Adulterers to be punished : so likewise should Magistrates punish them . Parthi ( saith Iustine ) nulla delicta grauius puniunt quàm adulteria : the Parthians punish no sinne more greeuously then adultery . How they are punished with vs I appeale to mens owne consciences . The Locrians pull out the eyes of Adulterers : the Arabians punish them with death . The deuill gaineth many soules by this sinne : two at the least euery time , besides the baud . Againe , the Lord will haue Idolaters to be punished Deuter. 13.9 . So should Magistrates punish them . and it seemeth to me that Magistrates by the consideration of their owne estates should punish this kind of men . 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 , and Idolaters robbe him of his honor . Therefore magistrates must haue an especiall care to punish this kind of men . Lastly , the Lord will haue prohaners of his Sabboths to be punished : so should magistrates punish them . The three first commandements are negatiue , the fourth is affirmatiue ; teaching vs , that to keepe the sabboth , is a meanes whereby men may keepe the other three . The sabboth day is the market day of mens soules ; yet what carelesse prouision men make for their soules , let the world iudge .