For the evidencing hereof, obſerve the Commiſſion. The firſt and more generall part of it is laid down, Gen. 1.26. and 28. and likewiſe in the ſecond verſe of this ninth chapter: Sciatis quòd aſſignavimus vos & quemlibet veſtrum conjunctim & diviſim to rule over fowles, beaſts, fiſhes. Thus far all mankind hath power. And now in this verſe read, we have Aſſignavimus etiam vos: we ſee who are of the Quorum, even the Magiſtrates, who have power over men. The like we may read, Wiſdom the ninth, from the beginning to the ſeventh verſe. As the Emperour of Germany is ſtiled Rex Regum: ſo is a Magiſtrate over men, who are petty Princes over the other creatures. All mankinde are like Senatours, all Kings, but the Magiſtrate is perpetuus Dictator.

But it will be whiſpered by the Temporall power, Trouble not your ſelfe for our Patent further than from our gracious King: we have Jaylers and fetters, halters and gibbets, axes and ſcaffolds, fire and faggots; we will either finde, or force obedience.

Abundans cautela non nocet. The more tyes, the ſtronger. Mens Lawes may bee ſnapped aſunder more eaſily. Secular lawes and power are but the materials, the hemp or haire: Religion is that which entwines and makes it ſtrong. Men may hope that mans lawes may balke Agag, and the fatteſt of the people: but Gods Lawes ſay Quicunque, they puniſh univerſally. True, the lawes of men are ſtrong, but behold a greater force, a twofold cable. Gods word prevailes more ſtrongly. Where there is either religious devotion, or any melancholy jealous fearfulneſſe or ſuſpicion by nature, there is a more ſerious apprehenſion of Gods diſpleaſure than mans. Saint Paul (a wiſe Teacher) knew what he did, when hee uſed the double two-edged argument, Rom. 13.5. We muſt needs obey, not only for feare of puniſhment, but alſo for conſcience ſake. Obſerve among the Romiſts: if they can but untie the double knot of conſcience, they care the leſſe for the ſingle tie of corporall puniſhment. Aſſure but Ravaillac that it is lawfull to lay his bloudy hands upon the Lords Anoynted, and then he will feare but little hot burning pincers, or the pulling in pieces with wilde horſes. When thoſe moles, the the Gunpowder pioners (following their blinde guides) were conceited that it was not unlawfull to fire that houſe wherein (ſaid they) bloody lawes were made againſt them, they then cared neither for Tyburn nor beheading. And that bloody Aſſaſine, who not many yeares ſince ſlew a great Peere, no doubt but that his bloody mis-led mind thought it lawfull. If Divines do but once file off the fetters of divine lawes, men will as faſt ſnap aſunder mens lawes, as Samſon did his coards. Iames Clement, whom the Leaguers hired to kill Henry the third; and Iohn Chaſtell, who intended to kill Henry the fourth, were both taught by the Jeſuites that the King was not to be obeyed, if not allowed by the Pope. Goodwins Annales, page 23 Inſurrection or rebellion never proves loud or dangerous till it pretend Religion. The firſt noyſe is for the libertie or priviledges of the people, that is but like the outworkes: but when the ſoule is pretended, that is like the maine fort. They begin thus, The free-born Communaltie is oppreſſed with a ſmall number: though the calamities of this preſent life may with a conſtant patience bee endured, yet the ſoule is to be redeemed even with a thouſand deaths: new formes of Religion are obtruded (the conſtant pretence of all diſcontented giddy people.)

Thus we ſee that the cauſe of Religion, or the tie of conſcience doth move the wheeles of all actions moſt forcibly. Though it ill becomes them, it is uſually in the mouth of all ſeditious rebels, and then in nomine Domini they are moſt violent. The holy league, and holy pilgrimes, and the brethren are uſually the nicknames of rebels.

Let it not then bee tedious for them who have their Patents ſealed at Weſtminſter, to heare that they are alſo ſealed with a teſte meipſo in Heaven. The tye of conſcience looking at Gods ordinance doth helpe to guard Authoritie, as well as the Sheriffe with the poſſe Comitatûs.

Seeing then you pleaſe to uſher, Preface and auſpicate your waightie affaires with prayers and prayſes here in this ſacred Houſe, after the example of all good Chriſtians, holy men in the old Teſtament; Yea and the devout Heathen alſo, who did uſually begin à Deo Optimo Maximo: So you come hither to do him ſervice, to acknowledge your dependance upon him; As a labourer or workman comes to know his pleaſure that ſets him on worke, ſo you here to be directed by Gods Word. We of our Tribe can do no leſſe but give you your due, namely, that your power ſtands not onely upon the ſupporters of mans policy, but the ſtrength of the divine Graunt.

Therefore, as it is Pſalme 45.4. Good lucke have you with your honour: ride on with the word of truth and righteouſneſſe. Your Commiſſion is both from God and the King. It is appointed that Who ſo ſheds mans blood, by man, &c. as may appeare by the meaning of the words, which come now to bee opened unto us.

Herein is layd down the juſt power and authoritie of the ſword: not excluding Eccleſiaſticall or Oeconomicall, that of parents or maſters; but the publique temporall power is here more principally intended, becauſe it ſpeaks of bloud-ſhed.

This verſe is ſet like Bifrons Ianus, or like Noah, who had reference to both Worlds: ſo this verſe is a reaſon both of the former and latter verſes.

1. God is carefull to prevent the eating of blood, verſe the 4. that man ſhould have no taſte thereof, and by that abſtinence ſo much the more abhorre murther and crueltie. The reaſon, whoſo ſheds, &c.

2. It is a reaſon of the 7. verſe. Men may bee encouraged to bring forth fruit and multiply, becauſe God hath taken ſuch a courſe for our ſafety and preſervation, by pinioning and ſwadling the hands of murtherers. A man may plant, ſet, and ſow in a garden with hope and chearefulneſſe, when it is well fenced, hedged, walled, or empaled. The fortification muſt bee anſwerable to the danger. Murther began betimes, even with Cain. God bids bee fruitfull, for hee hath taken a courſe with murtherers, be they high or low, rich or poore: for it is ſaid Quicunque, generall and indefinite, as Peter ſaid Acts 10.34. I perceive there is no reſpect of perſons with God: as hee ſends his raine to fall, and his Sunne to ſhine; ſo hee would have juſtice adminiſterd impartially. Muſculus obſerves allegorically (but it is ſom-what farfetched) Of every Beaſt, ordinary inferiour men that are kept under: or of man, that is, bee hee noble, learned, wiſe, or any wayes excellent.

Sheddeth mans blood, that is, mortally and wilfully. And here obſerve 3. things.

1. That any kinde of death is here forbidden as well as the effuſion of blood, bee it by poiſoning, ſtrangling, or otherwiſe. A man may ſhed blood and not kill, as Chirurgions: and a man may kill and not ſhed blood, as poyſoners and ſtranglers.

2. Phlebotomy is not here forbidden, the opening or cutting of a veine which is not mortall: but the taking away of life is here ment which lies in the blood, as it is in the fourth verſe. The heart-blood is the ſhop or ſeat of life. Hence it is ſaid, that though the braine be of greater dignity, yet the heart is of greater neceſſity, becauſe it is the fountaine of life.

No ſhedding of blood (though mortally) is here meant, if it be done by the Magiſtrate agreeably to the lawes of God and men, no more than the plaintifs, Iurers, Executioners are guilty: for it is ſaid, Rom. 13.4. The Magiſtrate beareth not the ſword in vaine. But private men upon private quarrells are here reſtrained.

3. Obſerve, that blood-ſhed is here put for it ſelfe and other ſinnes: for this power of the Magiſtrate is not reſtrained onely to murther and other cauſes capitall, yea and to criminall, but to civill alſo. Elſe, there would be no uſe of any Bench, but that which is for life and death. Here then other cauſes are to bee underſtood, although denominatio fit à principaliori parte. This maine offence is branded by name, as being inconſiſtent with ſociety. So that this is a principall, not the onely ſinne, for Magiſtrates to puniſh: as uſually the oath at large is given to the fore-man, and all the reſt are implied. Although God be a patient God, Rom. 15.5. yea the God of patience; and when wee make bold to expreſſe him by borrowed ſpeeches, we ſay he hath leaden feet, hee came ſoſtly, and convented Adam deliberately: yet he will not ſuffer the murtherer to ſtay till the great Aſſizes at Doomes-day, but hee muſt be puniſhed here by his Lieutenant, man. This hatefull ſinne is is named here (we ſee) for all the reſt. When Saint Paul had a Viper upon his hand, Acts 28.4. the Barbarians cried, No doubt this man is a murtherer. They thought murder to be the non-ſuch of ſinnes. As Moſes here ſets downe the pedegree of Authority: ſo our Saviour ſets downe the deſcent of murther, Iohn 8.44. He goes higher than Caine, Yea are of your Father the Devill: he was homicida, a manſlayer from the beginning. Let thoſe then who are as prodigall of their owne and others blood as doggs and cockes, conſider how murther is here branded by name: and ſo it may well be, for it is injurious to five.

1. To God, whoſe inſtitution is violated, and his image cancelled and defaced.

2. To the Magiſtrate, whoſe ſword is taken out of his hand, and hee made like the ſigne of Saint George. If a man be injured, are there not Courts of juſtice, both for our profit & for our honour? What nonſenſe then is it, for a man in rage or paſſion, which is a ſhort madneſſe, when hee is not his owne man, that hee ſhould wreſt the ſword out of the hands of the ſober, juſt, deliberate Magiſtrate, and revenge his quarrell himſelfe?

3. A murcherer is injurious incomparably to that man whom he ſlayes, ſo as he cannot give him ſatiſfaction If he take away his goods, he might reſtore: if his good name, hee might recant: but who can fetchbacke a departed ſoule? he onely can give life that firſt infuſed it.

4. A murtherer is injurious to himſelfe. 1. To his body, making it liable to a violent death: or his life afterwards (if his conſcience be not aſleepe) is a continuall Purgatorie, as wee may obſerve in ſome who have beene heires to Cain's murther, they have been likewiſe inheritors of his deſpicable wofull wandring. 2 For his ſoule, he cannot ſay at his death with our Saviour, Epiſt. 154. ad Publicol. Conſummatum eſt: for without bitter repentance hee leapes out of the pan into the fire. Saint Auguſtine doth ſo diſlike manſlaughter, that he ſaith non ſibiprobari illud conſilium, ut quiſpiam alium interficiat, nè ab illo occidatur.

5. A blood-ſhedder mortally and wilfully is injurious to his wife and children, by forfaiting his eſtate, and depriving them of that which ſhould be for their comfortable livelihood and maintenance. Thomas Aquinas of every beaſt expounds it of beaſtly men, intimating that murtherers are metaphorically like beaſts, raſh, violent, furious, inconſiderate, cruell, unreaſonable, and unprovident as they.

Seeing then that Gods Spirit by Moſes hath ſtigmatized this hatefull vice, let not raſh anger beginne, malice and revenge proſecute, and a vaine conceit of honour occaſion the committing of this deſperate ſinne, which God will not have ſtay till the day of Doom, but bee puniſhed by his Deputy, Man: which word now followes.

By man. Wee muſt not ſtraiten theſe words as confined to Noah and his immediate ſucceſſours; but as the priviledges and juriſdiction in generall of mankinde over other creatures, ſo likewiſe the power of man one over another doth ſtill continue.

Againe, wee muſt not thinke that by man, Providet nè interficiant iuſſu non expectato publico. Aug. in Exod. the Magiſtrate is to be ſo underſtood, as if they were to be the Executioners, & ſo condemne under-officers; for they are the Magiſtrates hands.

Theſe words, by man, are rarely left out, uſually put in, alwayes underſtood.

By man, the Magiſtrate; ſo the Chaldee Paraphraſe, per ſententiam Iudicum, and ſo Cornelius à Lapide upon theſe words quotes it, and expounds it.

Calvin acknowledgeth the Magiſtrates authoritie to bee hence derived, ſed verba plus complecti dicit. By man, the Magiſtrate disjunctively, or ſome other way by man. For it is ſaid, Pſalme 55.23. Bloodthirſty men ſhall not live out halfe their dayes. So that if the murtherer eſcape by flight, or that the Magiſtrate be too remiſſe or indulgent, yet either in war or quarrell, duell or other caſualtie the murtherers life is taken away.

Thus Iunius expounds theſe words by man in his Analyſis of this chapter. Hee ſaith there are lawes, 1. naturall, of the creatures ſubjection, verſe the ſecond 2. ceremoniall, verſe the fourth, forbidding blood-eating 3. civill and politicall, verſe the ſixth, quum Deus manum ſui Magiſtratûs inſtruit ad ulciſcendum.

Muſculus gives an unanſwerable reaſon, why by man we are to underſtand the Magiſtrate. If a private man kill the murtherer, and another private man him, and ſo in infinitum, what will become of the ſpecies of mankinde? God therefore deputes the Magiſtrate to doe it, and there's an end. Neither (ſaith the ſame Author) is this a fault in the Magiſtrate, to uſe a ſword either defenſive or offenſive to malefactors. It is not ſaid Quicunque effuderit ſanguinem homicidae, latronis, venefici, &c. for theſe putrified members muſt either be taken away, or they endanger the whole.

Mercer ſaith, not by private men, nè niſi maturè & cauſâ diligenter excuſsâ occidatur. If it were left to private men, in their choler they would put to death without juſt cauſe, as in chance-medly or miſadventure, which the Magiſtrate doth not puniſh with death.

Peter Martyr here underſtands the Magiſtrate, and makes the later words a comment or reaſon. Quia illum fecit (ſcilicet Magiſtratum) ad imaginem Dei; & non HOMINES, ſed ELOHIM appellantur. God borrowes the word King, ſtiling himſelfe King of Kings, and for an abundant requitall lends Kings the title of Gods. Though all men are created after Gods image: yet thoſe that are in authoritie have a more ſpeciall reſemblance of the Deity. All men of underſtanding, learning, wealth, and other abilities, are as bullion: but the Magiſtrate hath the very currant ſtamp of Gods power.

Piſcator alſo herein concurres, QVI EFFVNDIT, nempe privato affectu, ex odio aut ira: PER HOMINEM, ideſt, Magiſtratum.

I have endevoured (you heare) to lay the foundation ſtrong, becauſe we are to build much hereupon, Gods Patent to his Deputies, or the Deſcent of Authority.

It followes, ſhal his blood be ſhed. God proportions his puniſhments. Blood for blood, as it is Exod. 21.23. or, Life for life, eye for eye, tooth for tooth, &c.

Thus We ſee the divine juſtice paying murtherers in their owne coyn: Occidit & occidatur. Oleafter ſaith upon theſe words, A principio Mundi occiſio occiſione vindicatur. This retaliation of blood for blood Chriſt told Saint Peter of, Matth. 26.52. Whoſe killeth with the ſword, ſhall periſh by the ſword. The ſame words are uſed Revel. 13.10. here is Lex talionis. They that account the life of another cheap, do make the market and price for their own.

From theſe words, thus opened, theſe divine truths preſent themſelves to our conſideration.

1. Whoſoever, that God is impartiall.

2. Sheds mans blood, The hainouſneſſe of murther here named.

3. By man, The Deſcent of Authority.

4. Shall his blood be ſhed, The proportioning of Gods puniſhments to mans ſinnes.

But as I made choice of theſe words for this time and place: ſo I will inſiſt onely in the third and moſt uſefull to us, the terminus à quo of Authority, or the Deſcent of it.

Maſter Harding, to ſet the Crowne the faſter upon the Popes head, is content that it ſhould ſtand but totteringly upon the heads of temporall Princes, as if no hand could ſet it on faſt, but that of the Biſhop of Rome. And therefore he ſaith moſt injuriouſly, that they can have no more power than the people had over whom they exerciſe their juriſdiction: as if they had no other right, but by compoſition from their ſubjects; forgetting theſe places, Prov. 8.15, 16. By mee Kings raigne. And againe repeating it twice, By mee Princes rule. And Dan. 2.21. He removes and ſets up Kings, without the Pope his intervening. His uſurpation was not heard of till many yeares after. To the like effect ſpake our Saviour to Pilate, Iohn 19.11. Thou couldſt have no power at al, except it were given thee from above Thus S. Paul Rom. 13.1. There is no power but of God. Which made him recant, as it were, Acts 23.5. I wiſt not that it was the high Prieſt: For it is written, (namely Exod. 22.28.) Thou ſhalt not revile the Gods, (for ſo it is rendred in the laſt Tranſlation) this phraſe being given to Magiſtrates: and perhaps from hence the Heathen worſhipped mortall Gods. Cyrus is ſaid to be Gods anoynted, Iſaiah 4 5.1. In the firſt part of the Homily againſt wilfull rebellion it is ſaid, ſince Lucifer the Arch-rebel, and our firſt parents in Paradiſe broke the bonds of duty, God hath eſtabliſhed authority, firſt in families, then in Cities, Townes, and Kingdomes. Even ſubordinate Authority is from God, though like coſen-germane it be once removed from God and the King. Yea Magiſtrates in little Corporations and Iuriſdictions, they are the younger brothers of Authority: there is the ſame blood, though not the ſame ſplendour or revenue. The varniſh or gilt of power is the ſame, though the walls or materialls bee finer or courſer. Caeſars image, or the Kings ſtampe makes ſilver as currant as gold.

And this Deſcent may appeare or be vouched,

1. From the excellency, uſe, and benefit of it, as it is ſaid, Iames 1.17. Every good and perfect gift comes downe from above. Now this is the very ſine qua non of ſociety and outward bleſſings; not onely for the bene eſſe, but for the very eſſe of a Common-Wealth: without this people are like a riotous rout in warre without leaders in order, as ſheepe without a Shepherd, or a body without an head.

2. This Deſcent appeares by Gods admirable upholding & continuing it, maugre mans reluctations; God preſerves ſtill the ceremony and the ſubſtance. Firſt, thoſe additions of ceremony, which makes it have the more due valuation from the people, as Crownes, Thrones, Scepters, Attenders, great Officers, for the ſupreme; and Gownes, Tippets, Hoods, Maces, Swords, White ſtaves, caps of maintenance, for the ſubordinate Magiſtrates.

And as the ceremony, ſo the ſubſtance of it is upheld: and this God doth 4. wayes.

1. By his Word, as you have heard out of S. Paul, the Prophet Daniel, & other teſtimonies of Scripture.

2. By his Spirit to Godly men, and by the inſtinct and dictate of nature to Heathen and ungodly men; not to hurt Authority though they have opportunitie. 1 Sam. 24. obſerve Davids excellent ſpeech, and more excellent carriage to Saul, when he was in the cave in his power, although Saul did proſecute him cauſeleſly, implacably, and infinitly. And although ſome men quarrell ſometimes at Magiſtatum the perſon; yet not at Magiſtratum, the government: their deſires are not to dull or breake the ſword, but onely to change the hand, as uſually reſtleſſe giddy people do, like them in Iſrael, 1. Sam. 8.19. Nay, but wee will have a King to reigne over us, as they would exchange their Iudges for Kings. Ketts and Flammocks, with ſuch other viperous rebels, their projects are not to extinguiſh government, but to exchange Governours, putting themſelves or their leaders in place. And ſtill our mutterers and raſh diſcontented people, their quarrell is not ſo much againſt Authority it ſelfe: but if they bee inferiors, it is becauſe they have none themſelves, they will give no applauſe to the actors, becauſe they beare no part themſelves. And if they bee of an higher ſtraine, it is becauſe they may not rule their Rulers. So that as a coy dame or amorous woer, they muſt have clothes, but no taylour can fitt them: either the garment of Authority is too long or ſhort, too ſtraight or wide. As a ſick man muſt drinke, yet all is inſipid; no chamber nor bed gives him content: yet the fault is not in the things themſelves, but in his indiſpoſition. Vſually they that are diſcontented at Governours, it is becauſe themſelves or ſome of their friends are not in higher place. As all mankind acknowledge a Deity, yet goe ſeverall wayes in their devotions: So all by nature and the Spirit of God are taught the admirable uſe of Authority, although they be affected divers waies for Governours and government, according as their owne ends leade them.

3. God upholds & preſerves Authority by his wife, faithfull, godly Miniſters. Even our poore Tribe helpeth to carry the Canopy over Authority: elſe, what need our Declarations ſometimes at S. Pauls Croſſe, or other ſolemn places, to juſtifie the proceedings of State in matters of conſcience? Thus you ſhal find wiſe S. Paul to Titus Biſhop of the Cretians, Tit. 3.1. Put them in minde to be ſubject to Principalities and Poners, to obey Magiſtrates. And thus our prudent Biſhops and their Commiſſioners doe inquire in the Articles at their Viſitations; Doth your Minister exhort the people to obedience to his Majeſtie, and all Magiſtrates in authority under him? Dr. Boys in his 〈◊〉 , pag 458. Even ſtatizing worldlings that account but ſlightly of us, yet think that we ſerve as poſts at leaſt upon which the Injunctions & Mandates of the Magiſtrates are to be fixed.

4. God preſerves Authority by his admirable diſcovery and prevention of wicked plots againſt Governors and Government. As Murthers have been ſtrangely revealed by Birds, & Dogs; ſo even wicked intendments againſt Magiſtrates have beene wonderfully diſcloſed, not onely miraculouſly puniſhed, as it is ſet downe, Num. 16.29, 30. If theſe men die a common death, &c. But if the Lord make a new thing, yee ſhall underſtand that theſe men have provoked the Lord; Intimating, that God will miraculouſly puniſh rebellion. The very patient Earth, the hackney of all injurious trampling, will open her mouth and ſwallow them up.

As God miraculouſly puniſheth, ſo he alſo diſcloſeth rebellions and treacheries. Eccleſiaſtes 10.20. Curſe not the King, no not in thy thought: for the birds of the Aire will reveale it. Thus carefull is God to preſerve his of-ſpring, both the perſon and the power. Now as Gamaliel ſaid, Acts 5.39. If it be of God, it will continue: if not, it will come to nought. If Authority were onely humane pride, or invention, it would long before now have had a fall. It is worth our remembrance, Theatre of Gods judgements. that by conſpiracies Magiſtrates are ſeldome hurt, and as ſeldome the conſpiratours eſcape: as is obſerved in Corah and his company, Num. 16. of Abſalom, 2 Sam. 16. and many others. In the time of that wiſe King who conjoyned the Roſes, inſurrection was (if not a quotidian) an anniverſary feaver: yet as he was ever moleſted, ſo hee was ever aloft and prevailed. The like was in the time of our late gracious Queene, and peaceable King, by the powder-plotters and others.

And when it pleaſeth God rarely to let the Magiſtrates ſuffer for the puniſhment of the people, yet thoſe rebels are ſo hatefull to God and all good men, as makes the like courſes abhorred for the future, and ſo Authority to be preſerved and continued. Auguſtus Caeſar uſed to ſay, Proditionem amo, proditores non item. Charles the fourth, Emperour of Germany, prevailed with three or foure of his enemies Captaines to be perfidious to their Maſter, upon hopes of great ſummes of money: and when he ſped, he paid them with counterfait coyne, affirming it to be good enough for counterfait ſervice.

When the city of Rhodes was beſieged by the Turke, a Noble man, upon hopes to have one of Solymans daughters, did many ſecret ſervices for the Turke perfidiouſly againſt his owne City: which when Solyman wonne, hee cauſed the treacherous man to be flayed alive, ſaying it was not lawfull for a Chriſtian to marry a Turke, except hee put off his old skin. And that Baniſter, who treacherouſly betrayed his Lord and Maſter; when he expected his thouſand pounds, King Richard gave him not a farthing, ſaying, that hee who would bee untrue to ſo good a Maſter, muſt needs be falſe to all others. In our Law crimen laeſae Majeſtatis is accounted ſo grievous an offence, to conſpire againſt the breath of him who is the breath of our noſtrills, as that it is no plea for him that is non compos mentis, although it be for ordinary homicide. And in the ſtate oeconomicall, murther committed by one that is in ſubjection, is accounted petty treaſon: ſo hatefull by the lawes of God and man is diſobedience.

Queſt. 1. Why doth the omnipotent God depute fraile men to be his Lieutenants? why not an Angel, or a legion of his powerfull heavenly attendants or pages?

Anſw. That the excellency of the ſucceſſe may be aſcribed to God, where it is due, and not to men, as Saint Paul ſaith, 2 Cor. 4.7. Wee have this treaſure in earthen veſſels. When we daily ſee ſtrong ſinnes pulled downe by the preaching of weake men, we juſtly conclude, that it is the power of God accompanying his ordinance. And when wee obſerve that men Magiſtrates, and not Angels, do ſway the world, quelling and captivating daring vices, wee acknowledge it to be Gods power. If Magiſtrates were like Angels, of miraculous power; like Argus, one of them to have an hundred eyes, or, as Briareus, an hundred hands; which they have indeed virtually, not formally; if every one of them were as rich and wiſe as Salomon, or ſtrong as Sampſon, or that they could deſtroy mankinde, as the Angel did ſeventie thouſand amongſt the Iſraelites, wee might thinke it was their own power. But now we ſee it is a ſecret vertue in the divine ordinance. An horſe hath ſtrength enough to caſt his rider, and runne away from him, but doth not uſually. And as ſtrong oxen are guided by little children, in regard of the image of God in mankinde: thus are a multitude of ſtrong and violent people ruled by Magiſtracy; not onely for feare of puniſhment, but even for conſcience ſake.

This reaſon is given by God himſelfe, Iudges 7.2. The people are too many: leſt Iſrael vaunt, ſaying, mine owne hand hath ſaved me. So if Angels ruled, it would bee judged to be by their owne power. But God for his owne glory hath appointed men of the ſame mold, of the ſame ſtuffe by nature, borne and dye alike, uſually better qualified with experience, learning, wiſedome, and integrity: yet they are but men, and in the judgement of raſh ſelf-conceited by-ſtanders, not better qualified than others; for in their ſimple judgement they thinke they ſee more than the gameſters. God, I ſay, for his owne glory doth hang great plummets upon weake lines, as in the Miniſtery, ſo in the Magiſtracy, that God working ſuch ſtrong effects by weake cauſes, we may ſay, as it is Pſalme 115.1. Not unto us, O Lord, but unto thy name, &c.

2. God deputes mankinde, not Angels, ex gratia, it being a great favour, firſt, to the party injured. Secondly, to the party injuring. Thirdly, to the Magiſtrate, the party puniſhing.

Firſt, to the party injured, for the propinquity. As the Scripture ſaith, yee need not go to Heaven, Deut 30.18. nor to the deepe, but the word is neare thee: So may wee ſay of government, (eſpecially in theſe itinerary circuits) Iuſtice is adminiſtred even at our doores.

Secondly, to the party to be puniſhed, as the people ſaid to Moſes, Exod. 20.19. Speake thou with us, but let not God ſpeake, leſt we die. If God ſhould puniſh by extraordinary judgements, as the Egyptians; or with miraculous plagues, as he did to Corah and the like, it would be moſt terrible to malefactors: whereas now being by men, they may parly for their lives, they muſt be caſt or acquitted by their Peeres or equals.

Thirdly, to the Magiſtrate. As he hath made him his Deputy, ſo he puts valuation upon him by imploying him. And thereby he doth quicken in men induſtry, paines, and care, that they may come to be Magiſtrates, that is, ſublimated manhood. God as the Sun, doth irradiate Magiſtracy as the Moone, with his brightneſſe. As Chriſt was himſelfe baptized, but never baptized any, and gave the Euchariſt but once, to put a valuation upon his ordinance in the hands of the Miniſters. So in the Magiſtracy he graces his Deputy, Man, putting the honour and imployment upon him. It is ſaid, Matth. 9.8. The multitudes ſaw it, and glorified God which had given ſuch power unto men. As there for miracles, ſo here for authority. If David did breake out ſo pathetically, O Lord, Pſal. 8.4. what is man! Thou haſt made him Lord, &c. How much more may wee ſay, Lord, what is a Magiſtrate, that thou doſt thus advance him, even over men!

Queſt. 2. Doth not God challenge authority to be his Domaine? which he will not let out, but keep in his own hands, ſaying, as it is, Deuter. 32.35. which is quoted by Saint Paul, Rom 12.9. Vengeance is mine, I will repay. Whereupon Saint Paul makes his appeale, 2 Tim. 4.14. Alexander did me much evill, the Lord reward him, &c.

Anſw. By theſe places it is meant that private men muſt not uſurpe: for elſe, what God doth by his Deputies, he doth it as it were by himſelfe. As the Lord Keeper writes teſte meipſo; and the Iudges of other Courts, and the Iuſtices may write Carolus Dei, &c. noting in whoſe right and power they doe it. Saint Paul diſclaimes it onely as being a private man. God will hereafter avenge, Niſi priùs Iuſtitiarii venerint, &c. and in the meane time he doth it by them as his Subſtitutes.

Queſt. 3. But is not this old Grant out of date? Are not Chriſtian Magiſtrates put out of Commiſſion by Chriſts comming.