Doct. 3. That thoſe Gods of earth that have not faithfully diſcharged their truſt, done their duties, ſhall be caſt down among the devils in hell to be tormented. And fall like one of the Princes: There are three ſeveral Readings or Expoſitions given of the words.

1. Like the Anakims the ſons of Enoch, who were of vaſt, huge, ſtrong bodies, whom Joſhua ſlew, Joſh. 11. 21. ſo Janſen.

2. Like one of the tyrants, as Sennacherib, Antiochus, Herod, Nero, Julian, &c. according to that,

Some ſingular judgement not uſual or common to ordinary men. Muſc.

3. But the ſtream of Interpreters (as Aug. Hier. Theod. Baſil. Chryſoſt. Genebrard. Arnob.) runs thus, They ſhall fall as one of the Princes of the devils; who being Gods in heaven, abuſing their places by their pride, were caſt down from the top of heaven, to the bottom of hell: 2 Pet. 2. 4. He spared not the Angels that ſinned, but threw them down to hell: 〈 in non-Latin alphabet 〉 , a word borrowed from the Heathen, to ſet forth the greatneſſe and grievouſneſſe of their torments, Ad paenas tartareas damnavit, Mede.

Thoſe that have had the higheſt places on earth (if they have abuſed them) ſhall have the loweſt places in hell. Wicked Magiſtrates ſhall get nothing by their greatneſſe, but greater puniſhments. 〈 in non-Latin alphabet 〉 , Greatneſſe of place abuſed, will produce greatneſſe of puniſhment. Ingentia beneficia, ingentia flagitia, ingentia ſupplicia, Eccleſ. Hiſt. Magd. cent. 5. Baſil 1569. Epiſt. Ded. in initio. great mercies, great ſins, and great puniſhments, are mutually twiſted together. Iſa. 30. 33. Tophet is ordained of old, yea for the King it is prepared, he hath made it deep and large; the pile thereof is fire and much wood, the breath of the Lord like a ſtream of brimſtone doth kindle it: The Holy Ghoſt hints in theſe words two things;

1. That hell is principally and on purpoſe prepared for great perſons, as Princes and Judges.

2. That the greateſt puniſhments in hell are prepared for the greateſt perſons: So that I may ſafely conclude with that uſual ſaying, Hell is paved with Prieſts skuls, and Princes headpieces. Magiſtrates and Miniſters that have been evil, ſhall have the loweſt places, the hotteſt holes in hell, among the worſt of devils.

I ſhall now come to apply theſe three Doctrines:

Firſt, By way of Information to three ſorts;

1. It informs Miniſters, that it is a duty incumbent on us, to put people in minde of this truth, and that very often, that Magiſtrates are Gods; though not participatione divinae eſſentiae, yet ſimilitudine divinae potentiae, and therefore alwaies to preſſe them to render obedience and ſubjection to them, though they have no right to their places, or do no right in their places. Titus 3. 1. Put them in minde to be ſubject to principalities and powers, to obey Magiſtrates: There were many in Crete infected with the leven of Judas Galilaeus, who denied any honour or homage due to Magiſtrates; and that which moſt incouraged them was, that they were Heatheniſh and Helliſh Magiſtrates: all which Paul well knew, and notwithſtanding he cals on Titus to call on the people to give them their due: Though Magiſtrates do not their duties to people, yet people muſt do their duties to Magiſtrates. We Miniſters muſt often ſtrike upon this ſtring, though it be a jarring one, and very offenſive to peoples ears. Iſa. 62. 6. Miniſters are called the Lords remembrancers, not only to put God in mind of his mercy, but alſo to put the people in mind of their duty. I hope this may be a ſufficient Apology for my Text and Treatiſe.

2. It informs Miniſters how they ſhould ſpeak of Magiſtrates, high or low, viz. with reverence and reſpect, even as Gods Ordinance, yea as of Gods: We may reprove them, but we may not reproach them; farre be from us (Tribunitii clamores) invectives againſt them to pleaſe the fancies, and tickle the itching ears of the rude multitude. Exod. 22. 28. Thou ſhalt not revile the Gods, nor ſpeak evil of the ruler of thy people: Its a charge given Miniſters as well as others. It is put down as the mark of dreamers, to deſpiſdominion, and ſpeak evil of dignities, Jude 8. Such were the Nicolaitans, and the Gnoſticks. Truly, for my part, I ſhould much doubt whether they are Miniſters of Chriſt, that dare ſpeak reproachfully of the Magiſtrates of Chriſt.

3. It informs Miniſters, as how to ſpeak of, ſo how to ſpeak to Magiſtrates, viz. with humble and honourable addreſſes to ſpeak to them; not only (as he) 〈 in non-Latin alphabet 〉 , with ſilken words, but with ſugred words, not ſawcy and ſurly ſpeeches: Job 34. 18. Is it fit to ſay to a King, thou art wicked? and to Princes, you are Belial? Thou, (that Quakers word) argues too much rudeneſſe: Belial, that prophane word, argues too much raſhneſſe. The Silkworm bragged ſhe caught Princes and great perſons with what came out of her bowels, when the Spider caught nothing but flies. Blanditiis obtinere ſolent, quae autoritate non Amb. in 1 Tim. 5. v. 2. poſſunt; Soft and ſweet words are keyes to open the locks of Magiſtrates boſoms. See how thoſe (that were godly to) inſinuated and crept into the hearts of Rulers, Dan. 6. 21. O King live for ever, my God hath ſent his Angel, &c. And before thee, O King, have I done no hurt; and the King was exceeding glad. Act. 26. 25. ad 32. I am not mad moſt Noble Feſtus, v. 27. King Agrippa, beleeveſt thou the Prophets, I know that thou beleeveſt: Then Agrippa ſaid unto Paul, almoſt thou perſwadeſt me to be a Chriſtian. Luther pleading before the Emperour, beg'd pardon for his rudeneſſe, as not being acquainted with the tender and delicate ears of Princes and Rulers, by which he obtained much favour.

4. Are Magiſtrates Gods by name, but men by nature; it informs Miniſters to take heed of flattery, that politique Idolatry; that Quicquid libet, licet, that Magiſtrates luſt Quicquid Demetrius j • bet, id 〈…〉 homines ju • tum & d ••• ſa • ctum. • lu • . is the beſt law; that what Magiſtrates command is juſt with men, and holy with God: Such ſprinklings of Court-holy water, by paraſitical Chaplains, have undone the moſt Magiſtrates in the world. Poor Alexander ſuffered much this way, who having in his drink ſlain his friend Clytus, and being troubled in his conſcience for it, that he could neither eat nor drink three daies together; Anaxarchus the Philoſopher to comfort him, ſpake flatteringly, The Ancients placed Juſtice by Jupiter, to intimate that whatever Jupiter did, muſt needs be juſt; and therefore whatever ſo great a King as thou art, doeſt, ought to be eſteemed juſt; firſt, by Q. Curtius. thy ſelf, then by all others. It coſt Ahab his life, and perhaps his ſoul, the falſe and flattering Prophets advice to go up to Ramoth Gilead, with the promiſe of proſperity and victory, 1 Kings 22. 6. How much more commendable was Elijah, who told Ahab the truth, when he had killed Naboth, and took poſſeſſion of his vineyard, 1 Kings 21. 19. In the place where dogs▪ licked the blood of Naboth, ſhall dogs lick thy blood, even thine: Or John Baptiſt, who told Herod plainly, it was not lawfull for him to have his brother Philips wife, Mark 6. 18. though it coſt him his head: Or Ambroſe, who tartly reproved Theodoſius for his ſins, and took away his vain excuſe of Davids example, with a Quem ſequutus es errantem ſequere paenitentem. Oh let us tell them that Juſtice ought to be the rule of their wils, and not their wils the rule of Juſtice: That the people ſhould grow rich by them, and not they grow rich by the people: That if they do worſe then their predeceſſors, that God will do worſe with them then with their predeceſſors. In a word, that God will deal ſeverely with them, that have not dealt ſincerely with their God.

2. Information, To the people.

1. It informs the people the Divine original of Magiſtracy: Government of men over men is from God; 〈 in non-Latin alphabet 〉 . Hom. Iliad. 〈 in non-Latin alphabet 〉 . Tenendum eſt illud principium Magiſtratûs officium eſſe a Deo, Calv. in 1 Tim. cap. 2. 10. Joh. 34. 35. Is it not written in your law, I ſaid ye are Gods? If he called them Gods, to whom the word of the Lord came, (Cui venit ſpeciale dominandi mandatum) An expreſſe Commiſſion from heaven for ſome men to Rule on earth, Surely then blaſphemous is the aſſertion of Anabaptiſts and Socinians, that Magiſtracy is from the devil. And groſſely erroneous is the opinion of the Papiſts, who according to Aquinas, affirm Dominium eſſe jure humano: It is a ſtrange riddle how the Pope ſhould be Jure Divino, and the Emperour who made him ſo, ſhould be but Jure humano.

2. It informs the people, how great and grievous a ſinne rebellion againſt the Gods muſt needs be: To walk, yea to warre Antipodes againſt Government, or Governours, is as bad as witchcraft, and deſerves as much to be puniſhed by the Judges.

I. It is a gyants ſinne; ſuch perſons are 〈 in non-Latin alphabet 〉 , takers up of arms againſt God. Rom. 13. 2. Whoſoever reſiſteth the power, reſiſteth the ordinance of God. If thoſe that reſiſt, then much more they that rebell againſt the higheſt Powers, rebell againſt the higheſt God.

II. It is a ſinne proper to reprobates: Prov. 17. 11. An evil man ſeeketh only rebellion: And Sheba, who ſounded a trumpet to ſtirre up the people to rebell againſt David, is called a man of Belial, 2 Sam. 20. 1.

III. It is a ſinne God hath ſeverely puniſhed, even in this life; as in Corah, Dathan, and Abiram, Numb. 16. 32. an unheard of puniſhment, to ſhew how grievouſly God is offended with rebels; ſad judgements we reade came on Athaliah, Abſalom, Zimri, Sheba for this ſin.

IV. It is a ſinne for which God will certainly damn men, (if they do not repent) Rom. 13. 2. And they that reſiſt, ſhall receive to themſelves damnation: Let Atheiſts, Papiſts, Levellers, Quakers, and ſuch like, of the devils litter, reſiſt authority, but let no people fearing God. Rebellion is no fruit of the Goſpel; it is an apple of ſpiritual Sodom, (which like Sodom apples, toucht with the mouth, fill it with cinders and aſhes.) I ſpeak the more, that we may never have any more Sheba's to blow the trumpet of rebellion amongſt us; but let us render unto Magiſtrates due obedience, 〈 in non-Latin alphabet 〉 , the good as God, the bad for God; as Baſil gives ſweet and ſavory advice.

3. It informs the people, that ſeeing Magiſtrates are but dying, periſhing men, how vain they are who build all their hope and happineſſe in being in their favour: Alas they that build their hopes on Magiſtrates, are like thoſe who build houſes on mud-wals, which will certainly lay the building in the durt. Pſal. 146. 3, 4. Put not your trust in Princes, nor in the ſon of man, in whom there is no help, his breath goeth forth, he returneth to his earth. Iſa. 2. 22. Ceaſe ye from man, whoſe breath is in his noſtrils, for wherein is he to be accounted of?

4. Shall wicked Magiſtrates be ſent among devils, let this inform the people, not to envy the pomp, power, proſperity of ſuch perſons; they are dealt withall by God, as the cockles are by the Eagles,

To make them the better prey. Could you ſee where Caligula were, who wiſhed all Rome had but one neck, that he might cut it off with one blow: or Nero, who reading that of the Tragedian, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , I dead, let every thing be mingled with fire; cried out, 〈 in non-Latin alphabet 〉 , yea whilſt I live; which he did endeavour, ſetting Rome on fire in divers places, and ſinging for joy to ſee it burn: ſuch have fire and fury enough; you would not have their places on earth, to have their places in hell.

3. Information, to Magiſtrates.

1. What good encouragement they have to proceed, both in civil, criminal, and capital cauſes; they have not only Gods Warrant for it, but alſo Gods Word to be with them, 2 Chron. 19. 6. The Lord is with you in the judgement. Deus Nobiſcum, is encouragement enough to carry you on. Frederick Duke of Saxony being doubtfull whether he might proceed ſo farre in puniſhment of offences, as to death, being much diſheartned by Popiſh doctrine, had Luthers book De jure Magiſtratus put into his hands, which when he had read, and weighed, he lift up his eyes and hands to heaven, bleſſing God he ſaw that ſtate was ſo pleaſing to him, and profitable to men.

2. Are Magiſtrates but men? It informs them, how vain thoſe conceits of theirs are, that think they are targetted againſt death; Deaths ſpear can ſtrike through thoſe that have the moſt iron ſides. Proud and prophane Herod ſwelled up with the conceit of an immortal Deity, from the peoples hum and clamour of vox Dei, upon his eloquent Qui modo immertales, &c. Euſeb. Oration, yet was ſuddenly eat up with worms, Acts 12. v. 23. God may ſuddenly, and will certainly bring you to the grave, and cauſe you to remain in the tomb, Job 21. 32.

3. Information, What great cauſe Magiſtrates have to act preſently and ſpeedily: You are living Gods, yet you are but dying men; you are but Gods pro tempore, therefore act ex tempore. Eccleſ. 9. 10. Whatſoever thy band findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wiſdom in the grave, whither thou goeſt. Act. 13. 36. David when he had ſerved his generation by the will of God, fell on ſleep; i. e. David was carefull before he died to do the work of his generation: Let this be as good a warning to you, as 〈 in non-Latin alphabet 〉 , was to Philip King Plut. of Macedon.

4. Information, Let it acquaint Magiſtrates who are their beſt friends, even thoſe that preſſe and perſwade them to do their duties of Gods, that they may avoid the damnation of devils. I know ſuch Miniſters are lookt upon with a ſquint eye, and are forbid to preach at Bethel, Amos 7. 13. they are called the troublers of Iſrael, 1 King. 18. 17. are put into priſons, 2 Chron. 16. 10. yea often are beheaded, Mark 6. 27. yet they are their chiefeſt friends. Thoſe that kept their friends awake in the time of the ſweating ſickneſſe, were the trueſt friends (though they thought them not ſo) for they kept them from death. And reproving Ambroſe, was ſolus dignus Epiſcopi nomine, as Theodoſius ingenuouſly acknowledged.

2. Ʋſe, Of Exhortation.

1. To Magiſtrates, Are you Gods? then be perſwaded to three things:

Firſt, Live as Gods.

1. In your Converſations: Places of Gods, and practiſes of devils, are grievous ſoleciſmes. You are called Optimates, becauſe you ſhould be the beſt, and reſemble him who is Optimus as well as Maximus. Your lives, like Planets, have great influence upon inferiour bodies.

Magiſtrates lives are looking-glaſſes, by which all their neighbours uſually dreſſe themſelves: And aſſure your ſelves Auſtins rule is true, Magis intuentur quid fecerit Jupiter, quam quid docuerit Plato: The people more mind what the next Juſtice does, then what the beſt Miniſter ſaies: They more obſerve what the Judge delivers, then what the Preacher. Oh therefore let the graces of God that have been in other gods, as meekneſſe in Moſes, uprightneſſe in Samuel, holineſſe in David, wiſdom in Solomon, patience in Job, courage in Nehemiah, meet in your lives, as in ſo many burning glaſſes, whereby you may warm the hearts of the godly, and burn the hands of the wicked.

II. In your Families: Have a care you entertain none but holy perſons into them, and keep up holy duties in them; that the ancient ſalutation may come into faſhion again, And to the Church that is in thy houſe, Philem. 2. Good Joſhua, in ſuch a time of liberty and licentiouſneſſe as this is, keeps himſelf and family to the pure ſervice of God, Joſh. 24. 15. I and my houſe will ſerve the Lord. David makes a publique proteſtation, that his eyes ſhall be upon the faithfull of the land, that they may dwell with him; he that walketh in a perfect way ſhould ſerve him: that the worker of deceit ſhall not dwell in his houſe: that the teller of lies ſhall not tarry in his ſight, Pſal. 101. 6, 7. Nicephorus reports of Andronicus the elder, that he was Maſter of ſuch a family, as was the very ſhop of vertue, diſcipline, and all godly exerciſes, and therefore was called 〈 in non-Latin alphabet 〉 , the Sun of the earth to enlighten others: Oh labour to make yours ſo, yea a little heaven.

Secondly, Judge as Gods; 〈 in non-Latin alphabet 〉 &c. Juſt. Martyr proves that you had never been put into Gods place, but to do his work, and in his way. Now God judgeth,

1. From an innate principle of affection to juſtice, Iſa. 61. 8. I the Lord love judgement; ſo ought Judges to execute juſtice and judgement, from an inward principle of love to them: The wheels of affection within, ſhould cauſe the hand of execution to go without. Prov. 21. 15. It is joy to a just man to do judgement. Titus was ſo delighted with it, that he was wont to cry, Amici diem perdidi, I have loſt that day, wherein he had done no act of juſtice. Parúm eſt juſtitiam facere niſi & diligas, Bern. ad Eug.

2. God judgeth righteouſly, juſtly, Pſal. 67. 4. Thou ſhalt judge the people righteouſly: Pſal. 119. 75. I know, O Lord, thy judgements are right, ſaies David: And ſo acknowledged Mauritius the Emperour, when Phocas had ſlain his wife and children; ſo ought Judges. Deut. 16. 20. God gives a ſpecial charge that you ſhould do that which is altogether juſt, i. e. pure juſtice, free from any mud; that what the Heathens brag'd of their Ariſtides, ſurnamed Juſtus, might be as true of every Judge, Juſtice, and Maior in England; It were eaſier to turn the Sun out of his courſe, then to turn them out of the courſe of Juſtice.

3. God judgeth impartially, 2 Chron 19. 7. For there is no iniquity in the Lord our God, nor reſpect of perſons, nor taking bribes. Job 34. 19. tels us he accepts not the perſons of Princes, neither regardeth the rich more then the poor: which the Heathen could obſerve; and Phocylides ſpeaks truly of God:

〈 in non-Latin alphabet 〉 .

So ought Judges: Deut. 1. 17. Ye ſhall have no respect of perſons in judgement, but ſhall hear the ſmall as well as the great; you ſhall not fear the face of man. Lev. 19. 15. Thou ſhalt not favour the perſon of the poor, nor honour the perſon of the mighty. A Judge ſhould be as the Sun, which ſhines on the beggar as well as the noble; he muſt view the face of the cauſe, and not the face of the perſon. It was a blur to Ceſar that Caſſius his cauſe was the better, but he muſt deny 〈◊〉 . in vit. Ceſar. Brutus nothing: the poor mans cauſe is the better, but the rich man, neighbour, friend, kinſman muſt not be overthrown. Prov. 18. 5. It is not good to accept the perſon of the wicked, to overthrow the righteous in judgement; there is a 〈 in non-Latin alphabet 〉 in the words, more is implied then ſpoken; i. e. it is a very ſordid, ſinfull, ſhamefull thing to be done, they that do it deſerve to be hiſt at in the ſtreets, as they go from their Judicatories.

4. God judgeth deliberately, adviſedly, making ſtrict ſcrutiny and diligent ſearch whether the accuſation be ſo, Gen. 18. 20, 21. And the Lord ſaid, becauſe the cry of Sodom and Gomorrah is great, and becauſe their ſin is grievous, I will go down now and ſee whether they have done altogether according to the cry of it, which is come unto me, and if not I will know. Greg. in loc. obſerves, that God doth ſpeak thus to teach men, Ne mala hominum antè praeſumamus credere, quàm probare; for God cannot deſcend, neither need he ſearch to know, for all things are naked and open before him, Heb. 4. 13. 〈 in non-Latin alphabet 〉 , diſſected, unboweld, anatomized.

〈 in non-Latin alphabet 〉 . Heſ. So ought Judges to be very inquiſitive, ſifting, ſearching; they are commanded firſt to examine the thing narrowly, Deut. 17. 4. And if it be told thee, and thou hast heard (of it) and enquired diligently, and behold it (be) true (and) the thing certain, then ſhalt thou bring forth that man, or that woman, and ſtone them with stones, till they die. This was Judge Jobs courſe, Job 29. 16. The cauſe I knew not, I ſearched out, i. e. the cauſe that was dark, difficult and dubious, he would examine witneſſes, and weigh circumſtances, that he would find (veritatem in profundo) the truth in the bottom. It was a great ſtain to David that he gave away Mephiboſheths living upon the falſe information of Ziba, 2 Sam. 16. 2. 3, 4. And it's horrible injuſtice (if true) what I have heard of the Turks, that they will put a man to death, and then enquire whether he juſtly ſuffered: Judges muſt be carefull that Writs of Error be not ſued upon them of this kind.

5. God judgeth ſpeedily and ſwiftly, after full knowledge of the truth, Joel 3. 4. Swiftly and ſpeedily will I return your recompence; è veſtigiò, while you can ſay, what is this. How quick was he with Sodom and Gomorrha, Gen. 19. How ſpeedy with Corah and his complices, Numb. 16. So ought Judges, after examination, fall upon execution, and that with expedition. Ezra 7. 26. And whoſoever will not do the Law of thy God, and the Law of the King, let judgement be executed ſpeedily upon him, whether it be unto death, or to baniſhment, or to confiſcation of goods, or to impriſonment. I will early deſtroy all the wicked of the land, Pſal. 101. 1. Summo manè, I will do morning juſtice. Feſtinantèr, ſo Genebrad. I will haſtily do it. Juſtice ſhall be on the wing; delaies are very dangerous and injurious: To delay Juſtice is worſe ſometimes then to deny juſtice.

6. God judgeth valiantly, couragiouſly, he is not afraid of the multitude, or might of malefactors. The right hand of the Lord doth valiantly, Pſal. 118. 15. It's right-hand Juſtice which wounds the hairy ſcalps of them that go on in wickedneſſe. You have God challenging as a valiant champion, Iſa. 27. 4. Who would ſet the briars and thorns in battel againſt me? I would go thorow them, I would burn them together. Gods juſtice againſt ſinners, is as fire to briers and thorns, which eaſily and ſpeedily conſumes them. And this is the reaſon the Holy Ghoſt gives, why the whore of Babilon ſhall be ſo irreſiſtably and irrecoverably conſumed, Becauſe ſtrong is the Lord God who judgeth her, Rev. 18. 8. So ought Judges to be very valiant and couragious. When Joſhua came into the place of Magiſtracy, God laies a charge three times; in the 1. chap. 6, 7, 9. on him, to be very couragious. Solomons throne (which is called Gods throne) was ſupported with Lions, to ſhew, that in execution of judgement, Magiſtrates ſhould have the hearts of Lions, of all beaſts the moſt magnanimous. The Athenian Judges ſate in Mars ſtreet, to ſhew they had Martiall hearts, and did not bear the ſword in vain, Rom. 13. 4. Timidi nunquam ſtatuêre trophaea, cowardly and timorous Judges, will never ſet up monuments of their victories over ſin and prophaneſs. It is very ſad, when we may ſay of our Judges, as the Heathen did of Judges in his time, they were very good, Si audeant, quae ſentiunt, if they durſt but do what they ought Cic, de Mil. to do.

Thirdly, Defend as Gods, the things of God.

1. Defend and maintain the Book of God, I mean the Scriptures, thoſe Epiſtolas omnipotentis Dei, as Greg▪ ſtiles them; let not (thoſe two brethren in iniquity) Papiſts and Quakers, dare to ſay, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the great Bible, is a great libell; or call Evangelium, Aven-gilion, the Goſpel of life, the Goſpel of a lie; or uſe the ſcoffing phraſe of Bonners Chaplain, his pretty little Gods-book. Silence thoſe expreſſions of the black Goſpel, the inky Divinity, &c. Oh do you own and honour it as a great expreſſion of Gods love to you, and make you expreſſions of your love to that. Pſal. 119. 97, 103, 105. David through the whole Pſalm ſhews large affections to the Word of God. Corn. à Lapide reports of Robert King of Sicily, that he was wont to ſay of the Scriptures to Petrarch, that they were dearer to him then his Kingdom, and that if he muſt want one of them, he had rather want his Diadem then the Scriptures. Much ſuch a ſtory doth Speed in his Chronicles relate of that Queen of famous memory Q. Elizabeth, upon the preſenting of a Bible to her by the City of London.

II. The Son of God, of whom we may better ſay, then they of Titus, Delitiae generis humani, The Saviour of the world, the deſire of Nations, the Head of the Church, the Beloved of the beleevers ſoul; let none ſcoff him with a crucified God, but make all to kiſſe the Son, Pſal. 2. 12. If you neglect this, ſhall not the Heathen Judges riſe up againſt you in judgement? I mean the Athenian, who put Socrates to death, for an irreverent ſpeech concerning their Plutareh. in vit. Nic. gods. How many irreverent, yea irreligious ſpeeches are belched out againſt the only wiſe God, Jeſus Chriſt, 1 Tim. 1. 17. and yet our Magiſtrates have no hearts to hate, no hands to puniſh, it were well if they had no houſes to entertain ſuch blaſphemers: All that I ſhall ſay is, conſider what a dreadfull curſe is denounced againſt ſuch men and Magiſtrates, 1 Cor. 16. 22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha.

III. The Day of God, which is Gods holy day, Iſa. 58. 13. the Chriſtians market day for their ſouls, Iſa. 55. 1. Chriſts Coronation day, Rev. 1. 10. the Beleevers Sabbath, and day of reſt, Heb. 4. 9. the Regina dierum, as Ignatius religiouſly cals it; do not ſuffer that pure day to be ſo prophaned; that pious Miniſters, and godly people may have as juſt cauſe to ſpeak with ſhame and ſorrow (what Alſtedius did of the Germans Sabbath) it was dies daemoniacus, non Dominicus, the day of the devil, according to peoples obſervation of it, and not the day of Jeſus Chriſt. Let Nehemiahs example ſpur you up to do your duties, Neh. 13. 17, ad 23. Give me leave to preſent you with five things from the words.

1. He begins with the great ones; the Nobles of Judah were not ſo high, but he made the Law to reach them, verſ. 17.

2. He preſſes them by undeniable arguments, as the judgements their fathers brought upon the Nation, by prophaning the Sabbath, v. 18.

3. He begins the ſanctification of the Sabbath over night, and makes the people keep in over night, that both preparatory duties might be done, as alſo their bodies refreſhed with ſleep, might be freed from drouziueſſe in the ſervice of God, v. 19.

4. He ſet his own ſervants as ſpies to ſee how the law was obſerved, v. 19.

5. He commanded the Levites to do their duties for the ſanctifying of the Sabbath. Oh that all our Magiſtrates would do likewiſe.

IV. The Ordinances of God, thoſe canales gratiae, thoſe golden pipes which lye at the ſpring-head of grace, the Lord Jeſus Chriſt, who by them conveighs much of himſelf into the ſoul, Joh. 1. 16. Suffer no uncircumciſed Philiſtines to poyſon thoſe wels of ſalvation, Iſa. 12. 3. Let no Elephants puddle thoſe ſprings, becauſe they cannot endure to ſee their ugly bodies; let them ſee by your practiſe and puniſhment, that the Harts do not more bray after the water-brooks, then your hearts breath after the living God, in the enjoyment of Ordinances, Pſal. 42. 1, 2.

V. The Miniſters of God, thoſe legati a latere, legeir Embaſſadors, that lye to keep peace between heaven and earth, 2 Cor. 5. 20. thoſe diſpenſers of myſteries, 1 Cor. 4. 1. the Mercuries from heaven that bring you glad tydings, Rom. 10. 15. Chriſts Paranymphs and ſpokeſmen to woe and win ſouls to him, Joh. 3. 19. In a word, the very ſaviours of your ſouls inſtrumentally, 1 Tim. 4. 16. do you ſave them, ſuccour them, ſupport them, ſupply them, do for them, whatever lies in your place and power; it was one of the main ends of the inſtitution of Magiſtrates at firſt, Exod. 4. 16. Thou ſhalt be to him in ſtead of God. It was a noble ſpeech of a Prince to his Miniſter, T • me calamo, ego te gladio, Defend me with thy Pen, and I will defend thee with my Pike. Be you Protectors to us, and we will be Preachers for you, as well as to you.

VI. The People of God: Thoſe Columbae and Columnae of the world, of whom the world is not worthy, Heb. 11. 38. The ſaviours of Nations, Job 22. 30. the apples of Gods eyes, Zech. 2. 8. the Commanders of God, Iſa. 45. 11. the glory upon which ſhall be a defence, Iſa. 4. 5. Take them to your care, cuſtody, compaſſion: You are called the ſhields of the earth, Pſal. 47. 9. that you may ſhelter and ſafeguard Gods Hephzibahs: You are nurſing fathers and mothers, Iſa. 49. 23. that you ſhould dance Gods darlings in your arms, and dandle them on your knees.