Jude 8

HEre Jude sets down the second part of the Second Argument, which he brought to incite these Christians earnestly to Contend for the faith opposed by the Seducers; The Argument was taken from their certain destruction: In the managing whereof having first mentioned sundry Examples of Gods Judgement upon the Offenders of former times; He now in the second place adds, that these Seducers lived in those sins which God had punished in others; and this he prosecutes in the eighth, ninth, and tenth verses.

In the eighth verse two parts are considerable.

1. The faults with which these Seducers are charged.

2. The Fountaine from which these faults issued.

1. For the first, the Faults, &c. We may consider, 1. Their Specification. 2. Their Amplification.

1. Their Specification; 1. Defiling of the flesh. 2. Opposing of authority, set down by the Apostle here in two branches: 1. Their despising of Dominion, inwardly. 2. Their speaking evill of dignities, outwardly.

2. Their Amplification, in these two words, Likewise also. They sinn’d both as the former sinners had offended, and although they knew they were punished.

2. The Fountain from which these their faults issued, viz their spirituall security, and delusion; both contained in the word [Dreamers.]

EXPLICATION.

Concerning the Explication of the first fault specifyed in these Seducers, their defiling the flesh, which was the abuse of their bodies by Fornication, and carnall unchastity, even as Sodom had done before them, I have at large spoken in the fore-going verse; and therefore I shall here (that I may forbear needlesse repetitions) passe it over, only three Observations I note, and then shall proceed to their next fault.

OBSERVATIONS.

1. Sins of carnall uncleannesse are peculiarly against the body or flesh of men. In many (if not all other heinous sins, the thing abused is without the body, as in murder, theft, &c. but in this, the body it selfe is abused. More doth the body, as concur to, 1 Cor. 6.18. so suffer by this sin, then any other, both by dishonour and diseases: Dishonour, in the stayning and defiling that noble piece of workmanship, curiously wrought by the finger of God himselfe: By Diseases; this lust being not only a conscience-wasting, but a carcasse-wasting enemy. Sensuall men kill that which they pretend most to cocker. Wherein are the inslaved to this lust wiser then Samson, in his discovering to Delilah where his strength lay? though that impudent Harlot plainly told him, shee desired to know it, to afflict him. I have heard of a drunkard that said, (having almost lost his sight by immoderate drinking) He had rather lose his eyes then his drunkennesse, And of an old Adulterer, who was so wedded to, and yet so weakned by his lust, that he could neither live with, or without his unclean companion. Were not these boared slaves? Truly such sinners are no better then the Divels hackneys, meeting with nothing but stripes and drudgery, and when they can no more, the filthiest ditch, even hell it selfe, is their receptacle. Our bodies did never cost the Divel any thing; and he like the harlot (who was not the mother of the child) pleads indeed vehemently to have them for his own, but yet withall cares not though they be cut in pieces. The worshippers of Baal slash’d their poor carcasses for a God that was not able to hear them. Idolaters have not thought their own dear childreen (themselves repeated) Sacrifices too dear for Moloch. How do Papists tear and marcerate their bodies in their wil worship! among them the Fratres flagellantes, who once (as Hospinian reports) for thirty three days together went up and down slashing their carcasses with whips, till they had almost whip’d themselves to death, expressed more madnesse then mortification. Superstition neglects and punisheth the body, Col. 2. ult. How different from these, how gentle and indulgent even to the poor body are the services of God! he calls for honourable services, Laxus et liber modus abstinen di ponitur cunctis. Prud. Hymn. post jejun. and mercifull sacrifices; nay, mercy and not sacrifice. Chastity, Temperance, &c. are severe only to those lusts that are cruel to us; even fasting it selfe, which seems one of the sorest services, furthers the health of the body. God might (and yet mercifully too (have appointed, since the body is such an enemy to the soul, that (like medicines given to those that are troubled with contrary diseases) the services which are beneficiall to the one, should have been hurtfull to the other: But so meek and indulgent a master is the Lord, that his commands are profitable to both.

3. Sins of unchastity are peculiarly defiling. Besides that spirituall uncleannesse, wherewith every sin defiles, carnall chastity defiles with that which is bodily. All sin in generall is called uncleannesse, but fornication is the sin which is singled out particularly to be branded with that name. Some think that Adulterers are especially compared to Dogs [unclean creatures] The hire of a whore and the price of a dog are put together; and both forbidden to be brought into the house of the Lord, Deuter. 23.18. And when Abner was by Ishbosheth reproved for defiling Rizpah, he answers, Am I a dog? Weems on the seventh Commandment. The childe begotten in adultery is (Deut. 23.2.) called Mamzer, which some learned men derive from two words, signifying another mans spot or defilement, how foolish are they who desire to have their dead bodies imbalmed, and their living bodies defiled! There’s a peculiar opposition between fornication and sanctification, 1 Thes. 4.3. This is the will of God, even your sanctification, that ye should abstain from fornication. The Saints of God should have a peculiar abhorrence of this sin; fornication and uncleanness, &c. let it not be once named among you, as becometh Saints, Eph. 5.3. they should cleanse themselves from all filthiness of flesh and Spirit, 2 Cor. 7.1. A man who is of a cleanly disposition, loves to wear clean garments. The body is the garment of the soule, and a clean heart will preserve a pure body. Remember (Christians) by what hand your bodies were made, by what guest they are inhabited, to what head they are united, by what price they are purchased, in what laver they have been washed, and to whose eye they shall hereafter be presented. Consider lastly, whether Delilah’s lap be a fit place for those who expect a room in Abrahams bosome.

3. Observ. 3. The love of lust makes men erroneous and seducers. They who make no conscience of ordering their conversation, will soon be hereticall. These Seducers who oppos’d the Faith were unclean, and Flesh-defilers. The fool said in his heart, that there was no God, Psal. 14.1. and the true ground thereof immediately follows, they are corrupt, and have done abominable works.

They who put away a good conscience, concerning faith, will soon make shipwrack, 1 Tim. 1.19. The lust of ambition and desire to be teachers of the Law, makes men turn aside to vain jangling, 1 Tim. 1.7. Diotrephes his love of preheminence, puts him upon opposing the truth, 3 Joh. ver. 10. The lust of covetousness did the like. They who supposed that gain was godliness quickly grew destitute of the truth, 1 Tim. 6.5. while some covered money, they erred from the faith, Mich. 3 5. 1 Tim. 6.10. They who subverted whole houses, and taught things which they ought not, did it for filthy lucres sake, Tit. 1.11. The blinde Watchmen and the Shepherds which understood not, were such as could never have enough, and lookt every one for his gain, and they were dumb, because greedy dogs, Esa. 56.10, 11. The lust of voluptuousness produced the same effect; they who caused divisions contrary to the Doctrine which the Romans had learned, were such as served their own belly, Rom. 16.17. They who lead captive silly women laden with divers lusts, resisted the truth, were men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way. The Hereticks of old, the Gnosticks, Basilidians, Epiph. adv. haer. c. 24, 25, 26. Aug. de haer. c. 5, 6. Perit judicium cum res transit in affectum. Nicolaitans, &c. were so infamous for carnall uncleanness, as Epiphanius, Augustine, and others report, that a modest ear would even suffer by the relation thereof. Nor have the Papists and Anabaptists of late come far short of them. The lusts make the affections to be judges; and where affection swayes, judgement decayes. Hence Alphonsus advised, that affections should be left at the threshold, when any went to Councell. We are prone to believe that to be right and lawful, which we would have to be so. Lusts oppose all entrance of light which opposeth them. Repentance alone makes men acknowledge the truth, 2 Tim. 2.25. How can yee believe (saith Christ) who receive honour one from another? Sensuall men taught that the Resurrection was past, 2 Tim. 2.18. because it troubled them to think of it. The consideration of a Resurrection, an Hell, an Heaven, disturbs them, and therefore they deny these: If the light be too much in mens eyes, they will either shut their eyes, or draw the curtains. Lusts will pervert the light which is brought in, making men instead of bringing their crooked lives to the strait rule, to bring the strait rule to their crooked lives; and in stead of bringing their hearts to the Scripture, to bring the Scripture to their hearts. Hence it is, that wicked men study the Scripture for distinctions, to maintain their lusts: and truly a carnall will is often helpt by the Devill to a carnall wit. Lastly, God in judgement gives up such who will not see, to an inability, and utter impotency to discern what they ought, and to a reprobate minde; they who will not be Scholars of Truth, are by God justly delivered up to be Masters of Error: And because men will not indure sound Doctrine, God suffers them to heap unto themselves teachers after their own lusts, to turn away their ears from the truth, and to be turned unto fables; because that when the very Heathen extinstuish’d the light of Nature, and knowing God, did not glorifie him as God, professing themselves wise, they became fools, and God gave them up to uncleanness and vile affections; much more may God send those who live under the Gospell, and receive not the love of the truth, strong delusions, that they should believe lies, 2 Thes. 2.10, 11. Wonder not therefore at that apostacy from the truth, which abounds in these dayes, and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance; some unmortified lust or other there was in them; some worm or other there was of pride▪ licenciousness, &c. in these beautifull Apples, which made them fall from the tree of truth to the dirt of error; in stead therefore of being scandalized at them, let us bee carefull of our selves: if wee would hold the mystery of faith, let us put it into a pure conscience. Let us keep no lust in delitiis; love we no sin, if we would leave no truth: Let us love what we know, and then we shall know what to love; let us sincerely do the will of Christ, and then we shall surely know the Doctrine of Christ; I understand more than the Antients (saith David, Psal 119.100.) because I keep thy precepts. The Lord will teach such his way, and guide them in judgment. Evill men (saith Solomon) understand not judgement, but they that seek the Lord understand all things, Prov. 28.5. If we will turn from our iniquities, we shall understand the truth, Dan. 9.13. Who is wise, and he shall understand these things.

This for the first specifyed fault wherewith these Seducers were charged, viz. Their defiling the flesh: The second followes; their contempt of Magistracy; and in that, first of the first branch thereof, viz. They despise Dominion, inwardly.

EXPLICATION.

Three things I here propound by way of Explication.

1. What we are here to understand by Dominion.

2. What by despising that Dominion.

3. Upon what ground doth Jude here condemn them for that despising thereof.

In the first, we may consider two things: 1. To whom this Dominion is attributed. 2. What it is, and wherein it consists.

1. The word in the Originall κυριότης, Dominion, is the same with that mentioned in Peter, 〈Greek〉 2 Pet. 2.10. 2 Pet. 2.10, and tranflated Government. And though it properly signifie Lordship, Domination, or Government in the abstract, the Power and office of Magistracy, or any ruling over others, yet must it necessarily comprehend the persons themselves governing, or in the place of Authority; Government without Governours is but a notion; and were it not for Governors, there would be no hating of Government. Paul, Rom. 13.1. by Higher powers, understands both the Power or Authority it self; as also the Persons vested with that Power and Authority: And when Peter (1 Pet. 2.17.) commands the Christians to love, τὴν ἀδελφότητα, the Brother-hood, he intends the whole company of the brethren, as we understand by the Nobility of the Land, the Nobles themselves; and yet here Jude names in the abstract, rather Dominion and Authority it selfe, then those who were placed therein, to shew what it was which these Seducers opposed and struck at, namely not at officers, so much as at their office; not at Magistrates, but at Magistracy; they loved not this same ruling over others, and such a difference among men. They aimed at Anarchy (as Calvin notes upon the place;) being proud, they could not endure superiors; and being licencious, they were impatient of restraint. So me by this Dominion of which Jude speaks, understand the Dominion and Authority of the Lord Christ, received from his Father; and so refer this despising of Dominion, to that sin of ungodlinesse mentioned ver. 4. Domina•i•nem contemunat, i. e. Christum, qui non solum dicitur Dominus in Concreto, sed etiam Dominatio in Abstracto, propter excellentians Dominii. Lyran. where these Seducers are said to be ungodly, and to deny the only Lord God, and our Lord Jesus Christ. Lyranus thus, they despise Dominion, that is, (saith he) Christ himselfe, who is not only called Lord in the concrete, but even Dominion in the abstract, because of the excellency of his Dominion. But though it be true, that Satan hath ever endeavoured to overthrow the Domination of Christ by Hereticks, who have denyed his natures sometimes, his offices at other times, and have indeed shewed themselves Anti-christs, 1 Joh. 2.4. Yet under correction, I conceive, that the Dominion and dignities whereof Jude here speaks, are to be referred to the civill Magistrate. The word κυριότης, or Dominion, is never attributed to Christ in the New Testament, but alwayes either to Angels, Eph. 1.21. Col. 1.16. or Magistrates; and it is only agreeable to the scope of this place to interpret it of the Magistrate. Even they who by these words understand the Dominion of Christ, yeeld, that the next words, despise Dignities, are to be understood of Magistrates. And the Apostle in this verse (as is conceived) compares these Seducers, as for uncleannesse, to Sodomites; so for contempt of Government, to the Israelites, who rebelled against Moses; he most sutably also subjoining this sin, to the former of uncleannesse, in regard the love of their lusts, and dissolutenesse of life, made them hate that Government which was appointed to restrain them.

2. For the second, What this Dominion and Power is that is attributed to the Magistrate, and wherein it consists.

1. More generally, it stands in Superiority, Preheminency, Supereminency above others, as is evident, 1. By those names by which it is set forth in Scripture, 〈Greek〉 Luk. 20.25. ἄρχοντες. Mat. 20, 25. Rom. 13.3. Luk. 12.11. Tit. 3.1. 1 Cor. 15.24. οἱ μεγάλοι, Act. 27.11. κυβερνῆται. Xen. as Power, Authority, Rule, as Rom. 13.1. 1 Timoth. 2.2. Tit. 3.1. 2. By those Titles which are given to Magistrates, as, Kings, and such as exercise Authority, Luk. 22.25. They that are great, Mat. 20.25. Rulers, Rom. 13.3. Powers, in the Abstract, Rom. 13.1. Magistrates, Luke 12.11. Governours, Luk. 20.20. And elsewhere Nobles, 2 Chro. 23.20. Jerem. 14.3. Dukes or Mighty ones, Exod. 15.15. Ezek. 31.5. Great men, 2 Sam. 3.38. Captaines, 1 Sam. 9.16. Princes, Psal. 83.11. Ezek. 32.29. With sundry Metaphoricall Names also; as, Gods, Exod. 22.28. Psal 82.1. Psal. 138.1. Chrildren of the Most High, Psal. 82.6. The sons of the Mighty, or of the Gods, Psal. 89.7. Fathers, tender fathers (as the word may be, and according to Hierom, is to be rendred) Gen. 41.43. 1 Sam. 24.11. David calls Saul, Father; Deborah is called a Mother in Israel, Judg. 5.7. Heads, Number. 14.4 Judg. 11.7. Judg. 1▪ 15. Mountains, Mich. 6.7. Annointed. 1 Sam. 24 7. Shepherds, Numb. 27.17. Isaiah 44.28. &c.

2. More particularly, this Dominion or Power consists in three things. 1. In Ordinando, in ordaining lawes for the good of the subjects. This is called. Potestas νομοθετικὴ, the Legistative Power. Lawes are like the Line and Plummet of the Architect, without which there is no right working, and they are to a Commonwealth, what the Sun is to the earth; without them people would not see whither to go, what to do, and all places (as is usuall in darknesse) would be filled with filthinesse, and violence; they are the cords of the tent, which being cut, it fallls to the ground. Lawes are the best walls of a City; without them, even walled cities want defence; they are as Physick to the body, both for preventing and removing Diseases; nay, they are as the soul to the body; without them the Common-wealth would neither have beauty nor being. Laws have been ever esteemed so necessary, that no Common-wealth under any form, could ever be without them: Nor do these Positive lawes derogate at all from the perfection of the Law Morall, or of Nature, but only discover the depravation of mans nature; in whose heart, though that ἔργον νόμου, that work of the Law be written, which inclines all to some kind of naturall goodnesse; yet by the fall, is the knowledge of the Law of nature so obscured, and the force of inordinate affection so prevalent over reason, that there is need of Positive Lawes, for directing, restraining, encouraging. And indeed Positive Lawes are but rivulets derived and drawn from the Law of Nature, and particular conclusions formed out of the universall principles thereof. The Law of Nature only in generall, prescribes what is to be done or avoided, not descending to particulars: now all being not able from those generall principles, to deduce that which is to be practised in particular cases, which admit of innumerable variations, according to circumstances, Positive Lawes for the good of subjects, are necessarily to be suted to the condition of every Common-wealth. Nor can it justly be alledged by any, that Dominion may be committed as well to men alone, as to Lawes, for the Law is the voice of God, being a deduction from the Law of nature, whereas a man is a servant of affections, and apt to be byass’d by hatred, anger, fear, friendship, foolish pity; by reason whereof It is (as a learned man once said) easier for one wise man to make, then for many to pronounce law. It was a wise speech of Solon, who said, “[That only that Common wealth could bee safe, where the people obey’d the Magistrate, and the Magistrates the Lawes. L. 4. de leg. And of Plato, who said, That City cannot be far from ruin, where the Lawes are not above the Magistrate, but the Magistrate above the Lawes. And if against this it should be argued, that the Law must needs be defective, speaks generally, and cannot come up to sundry contingent and speciall cases and circumstances, which it cannot fore-see and determine: I answer, Let consciencious prudence supply the forefaid unavoidable defects; and that wee may not set the Magistrate and Law at variance, let the Law have power to hinder the Magistrate from transgressing by the force of affection, and let the Magistrate have power with rationall and religious regard of circumstances, to explain and apply the Law: this power of the Magistrate serving to make an happy temperature of jus and aequum, strict justice and Christian equity, and being as necessary as it is for a Physician to have one eye to the rules of his Art, and another to the condition of his Patient; not suffering himself so to be bound up by the precepts of the former, as by laying aside his own prudence, to indanger the life of the later. And that God hath given to the Magistrate this Legislative power, is most evident, in regard dominion without such a power would be in vain, and never obtain its end, either in the advancing of godliness, or the publike peace; Good Laws made and executed, Num. 11.16. 1 Sam. 10.6. being the direct means to promote both: As also in regard God hath given the Magistrate the prudence and power requisite to the making of Lawes; and all the Commands given by God to people, of being obedient, would be void, and to no purpose, unlesse the Magistrate might impose Laws. And yet he must remember that the matter of his Laws must be possible, els they cannor obtain their end; profitable also to the Commonwealth, & just or righteous; for els they destroy their end; nor can that be said to be a Law, but rather anomie, or a breach of the Law, which commands any thing against Gods Law.

2. The power and dominion here spoken of, consists in administrando Jurisdictionem, by way of execution or administring of justice to the people, according to the forementioned good Laws. A Law without execution is neither of force nor fruit. Miserable is that Common-wealth, Omnia judicia, aut distrabendarum controversiarum aut puniendorum maleficiorum causâ reperta sunt. Cic. pro Cecin. whose manners have brought their Laws under their power, and miserably confin’d and nail’d them to the pillar: This Jurisdiction, or execution of the Laws is twofold.

The first is seen in judgements, or the determinations of Civill Controversies between parties according to the rules of the Law; that this is part of the Magistrates power, is evident,

1. From Gods Ordination and Command, Prov. 8.15. By me Kings reign, and Princes decree justice. How long will ye judge unjustly, &c? doe justice to the afflicted and needy, &c. Psal. 82.3. and Jer. 22.2. O King of Judah, that sittest upon the throne, thou and thy servants, execute yet judgement and righteousnesse, deliver the spoiled, &c. and Chap. 21.12. Oh yee house of David, execute judgement in the morning.

2. From the direction which God gives to people to seek judgement at the hand of the Magistrate; Exod. 22.9. for all manner of trespasse, whether it for Ox, for Asse, for Sheep, for Rayment, or for any manner of lost thing which another challengeth, &c. the cause of both parties shall come before the Judges, and whom the Judges shall condemn, &c. And Deut. 19.17. Both the men between whom the controversie is, shall stand before the Lord, before the Priests and the Judges.

3. From the use and necessity of Judgments: 1 Truth often lyeth in the bottome, and falshood lurks in corners. A prudent Magistrate brings both to the light, the one because it seeks it, the other because it shuns it. 2. Good men by reason of their fewnesse, weaknesse and meeknesse, are often great sufferers, and the wicked are numerous, potent, and oppressive. The publike judgement of the Magistrate is in this case, to the former a hiding place from the winde, Isa. 32.2. and as a winde to scatter the later, Prov. 20.8. And without these publike judgements, what would places be but as mountains of prey, dens of wilde beasts, and habitations fitter for Cyclops, than Christians! God hath not by grace given to any, a right in anothers estate, nor taken away from any an orderly and regular love of his own welfare; and nature in the best, dictates and desires, and the God of Nature, by these publike judgements, hath granted helps for self-preservation from injury and oppression. Onely it must be here heeded, that these suits and iudgments be not transacted unduely, either by the judged or the judges; 1. By the Judged, they must not desire judgments out of envy, revenge, covetousness, or a desire of contending. 2. The matter about which judgement is desired must not be slight and frivolous. 3. The remedy of the Law must not be desired till after patient waiting and Christian endeavours to compound differences, and to procure an amicable reconcilement. Sic certent causae, ut non certent pectora. Zec. 7.9.8, 16. Judex q. jus dicens. Var. 〈Greek〉 4. The parties who differ must not manage their contestation with bitter and unchristian animosities, railings, briberies, false accusations, &c. 5. The end of desiring judgments must not be the undoing, or defaming of our adversary, but the preserving of our selves, and the administration of justice, the welfare of others.

2. The Judges must not wrongfully transact these judgments, they must give every one his due, Deut, 16.20. Justice, Justice, or that which is altogether just shalt thou do, and chap. 1.16. Moses saith, he charged the Judges to hear the causes between their brethren, to judge righteously between every man and his brother: Jerem. 21.12. Execute judgement in the morning: Justice is the soul of Judgement: An unjust Judge is a Solecism, a contradiction. A Judge should be the Law enlivened: To this end; Judges must be godly: Righteousnesse will not stand without Religion: Jethro’s advice to Moses, was, Chuse men fearing God, Exod. 18.21. Let the fear of the Lord be upon you (said Jehoshaphat to the Judges) 2 Chr. 19.6, 7. The Aethiopians apprehended that the Angels attended on all Judicatories, and therefore (as I have read of them) they left twelve chairs empty in the judgment-place, which they said were the Seats of the Angels; but Judges must believe that a greater than the Angels is there. 2. Impartiall: He must not respect the person of the poor, nor honour the person of the mighty, Lev. 19.15. and Deut. 1.17. He must hear the small as well as the great. There must no mans condition be regarded in judgement, nor must the Judge behold the face of any ones person, but the face of his cause, Job 34.19. God accepts not the persons of Princes; A Judge will be a sun of righteousness, it shining as well upon the beggar as the noble. 3. A Master of his affections: Anger, hatred, pity, fear, &c. the clouds of Affection will hinder the Sunshine of justice. The Athenian Judges us’d to sit in Mars-street, to shew that they had Martiall hearts: Constantine is termed a man-childe, Rev. 12.5. So Brightman. for his courage. He who wil go up to the mount of Justice, must leave his affections (as Abraham did his Asse and Servants) at the foot thereof. Love and wisdom seldome dwell under one roof, and the fear of man is a snare; A Coward (we say) cannot be an honest man, nor will a fearfull and flexible Judge be able to say injustice, Nay.

4. Deliberate: In the case of information about false Worship, Deut. 17.3. Moses directs to this deliberation before sentence be given. If it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain, &c. then shalt thou bring forth the man, &c. What plenty of words are here to prevent precipitancy in Judicature! It much commended the integrity of Job, who professeth, Job 29.16. The cause which I knew not, I searched out. See the example of the Heathen Festus, Act. 25.16 Both sides must be heard, the small as well as the great. Though a Judges Qui statuit aliquid parte inaudita alerâ, aequum licit statuerit, haud aequus fuit. Sen. in Med. sentence be right, yet hee is not right in giving it, if he give it before either party be heard. 5. A lover of truth: A man of truth, Exod. 18.21. Hating lying, executing the judgement of truth. Zech. 8.16. His heart must love, his tongue speak the truth; Exod. 18.21.23.8, Deut. 16.19.27.26. 2 Chron. 19.7. nor will the hand without go right, if the wheels within go wrong. 6. Incorrupt: Hating bribes, because hating covetousnesse. A gift blindeth the wise, and perverteth the words of the righteous. Of whose hand (saith Samuel) have I received any gift, to blind mine eyes therewith? 1 Sam. 12.3. A Judge must neither take money to be unjust; nor to be just; Righteousnesse is its own reward. The Thebeans erected the Statues of their Judges without hands; the gaine of bribes is sum’d up, Job 15.34. Fire shall consume the Tabernacles of bribery. 7. Sober and Temperate: He that followes the pleasures that attend on Majesty, will soon neglect the paines which belong to Magistracy. It was a prudent instruction of Lemuel’s mother, Prov. 31.4, 5. It is not for Kings, It is not for Kings, O Lemuel, to drink wine, nor for Princes to drink strong drink, lest they drink and forget the law, and pervert the judgement of any of the afflicted. Whoredom and wine, and new wine take away the heart, Hos. 4.11. Some understand those words, Jer. 21.12. Execute judgement in the morning, properly, as if they should performe acts of judgement early, before they were indangered by abundant eating or feasting, to render themselves less able to discerne of causes.

2. The second branch of Jurisdiction which belongs to the Magistrate, consisteth in the Dstribution of rewards and punishments. 1. Of Rewards to those who keep; 2. Of Punishments to those who break the Lawes.

1. Of Rewards: Of this the Apostle speaks, Rom. 13. Do that which is good, and thou shalt have praise. Of this the Supreme Lord gives an example, who joynes shewing mercy to thousands, with visiting the iniquities of the fathers upon the children, Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty, but also for warmth and benignity.

2. Of Punishments: These are of sundry kinds: Some concern the name, as degradations; some the estate, as pecuniary mulcts; some the body, and these are either Capitall, or not Capitall, as mutilation of some part, &c. Evident it is from Scripture-commands, that it is the Magistrates duty to punish, Deut. 19.21. the Judges shall make diligent inquisition, &c. And thine eye shall not pity, but life shall go for life. 2. From his Function, Rom. 13.4. He beareth not the sword in vaine: Governours are for the punishment of evill doers. 3. From the Benefit of these punishments. To the punished, who may grieve for what they have done; to the Spectators, who may be warned from doing the like. Prov. 19.25. Deut. 19.19r Indulgentia flagitiorum illecebra. Exod. 21.12. Lev. 24.17. &c. Sinfull indulgence, silently, yet strongly invites to a second wickednesse. Even Capitall punishments are injoyned by Scripture, Gen. 9.6. Who so sheddeth mans blood, by man shall his blood be shed. A Law, which being before the erection of the Mosaicall Polity, shews that the Lawes which afterward commanded Capitall punishments, did not simply and absolutely, but only in respect of some circumstances, concern the Israelites. The capitall punishment of Malefactors, by the Magistrate, was dictated by the Law of Nature. And as the force of the foresaid command was before, so did it continue after Moses; Christ himself, even from it, drawing an Argument to disswade Peter from shedding of blood, Mat. 26.52. Nor do I understand but that (if all punishments of Malefactors by the sword be now unlawful, as Anabaptists dream) it must necessarily follow, that all defending of the subjects by the sword against an invading enemy is unlawfull also; the publick peace being opposed by the one, as much as the other; nay, may we not argue. That if the power of the sword belong not to the Magistrate to defend the Common-wealth, that it belongs not to any private man to defend himself against the violent assaults of a murderer?

In sum, Capitall punishments may be inflicted, but sparingly, slowly. It is observed by some, That God was longer in destroying Jericho, then in making the whole world. Satius est ut euret pharmacum, quam sanet ferrum. As many Funerals disgrace a Physician, so many executions dishonour a Magistrate. The execution of Justice should, like Thunder, fear many, and hurt few: Let all means be tryed, before the last be used. A Magistrate must not be bloody when he sheds blood: the Master Bee alone is (they say) without a sting. If a Butcher may not be of the Jury, much lesse may he be a Judge. In a doubtfull case it is better to spare many nocent, then to punish one innocent; nor must vehement suspicion, but clear evidence satisfie a Judge: Punishment delayed, Potest poena delata exigi, non potest exacta revocari. may afterward be executed; but being once executed, cannot be recalled; and even when the Malefactor is condemned, the man should be comiserated; though as an offender his blood be debased, yet as a man it is precious.

This for the Explication of the first thing considerable in this part, Dominion.

In the second wee are to enquire, What is to be understood by Despising of Dominion.

The word ἀθετοῦσι, saith Beza, properly signifies to remove something out of the place as unworthy any longer to abide and remain therein, Propriè signicat aeliquid suo loco ut indignum amovere. Bez. in 6 Mar. 26, and it is in Scripture either spoken of Persons or Things; when of Persons, it is declared (saith he) most fitly by disdain, or contemn, as Mar. 6.26. Luk. 10.16. 1 Thes. 4 8. and it is spoken of Things, properly which being removed from their place, are accounted of no value, effect or force; and thus it is declared by rejecting, Luk. 7.30. Disannulling, Gal. 3, 15. Casting off, 1 Tim. 5.12. and here, because we reject that which we despise, its rendred despise.

Now these Seducers did not reject, disanull, cast off governing, so as to make it cease to be (that was not in their power) but in their judgement, desires, insinuations, and as much as in them was, they laboured to make it accounted void, abrogated, and of no value, or force. And their pretence for this practice was the liberty which was by Jesus Christ purchased for them, with which, they taught that obedience to Magistrates was inconsistent. This seems to be plain by that more generall sin which the Apostle layes to their charge (ver. 4.) Of turning the grace of our God into wantonnesse, Of this more hath been said upon that place i.e. the goodnesse of God in bestowing liberty by Christ, into Libertinism. And hence it was that these Seducers 2 Pet. 2.19. allured their poor seduced followers, under the pretence of liberty obtained by Christ, 2 Pet. 2.19. to all manner or wickednesse and licenciousnesse of life; bearing them in hand, that as they were not now bound to any holinesse of life, so particularly that Christ having redeemed them, they were free from all subjection and obedience to others. A Doctrine which as its very taking with flesh and blood▪ so is it frequently by the Apostles Paul and Peter opposed, who grant indeed a liberty wherewith Christ hath made a Christian free, Gal. 5.13. 1 Pet. 2.16. but yet withall they add, that this liberty is spirituall, a liberty from the law, sin, death, and hell, not an immunity from civill obedience; and therefore not to be used for an occasion to the flesh, or for a cloak of maliciousnesse. Nor indeed is any thing further from truth, then that because of Spirituall liberty, Christians should be free from civill subjection. For as this liberty exempts us not from obedience to the commands of God (for as the Apostle saith, Rom. 6.18. Being made free from sin, we became the servants of Righteousnesse; and ver. 22. servants to God) so neither doth it exempt from obedience to the Magistrate ordained by God. Yea so far are the godly commands of a Magistrate from opposing spirituall liberty, that they rather advance it; for true liberty stands in the chusing of good, and the rejecting of evill, and this is furthered by the righteous commands of superiors. Licenciousnesse is not liberty, but slavery, and makes inners to affect their owne insensible bondage.

3. Quamvis in acquisitione & usu potestatis potest esse deordinatio, tamen in ipso ordine superioritatis in quo consistit Dominium, non potest esse deordinatio, sicut ordo non potest esse deordinatus. Vid. Durandum de Origine jurisdictionum. Aug. de C. D. l. 5. c. 21. Et. qu. ex vet. Test c. 35. Aug. Tr. 116. in Joh. Gerh. in 2 Pe. 2 Pareum in Rom. 1 King. 15.27 1 Kin. 16.2.7. 1 Kin. 14.14 Dan. 4.17, 25. Pro. 8.15. Lastly, by way of Explication, we shall enquire upon what ground the Apostle condemns them for this Despising of Dominion. Of this briefly.

1 This was a sin against an Ordinance of God: By me Kings reign, Prov. 8.15. There is no power (saith the Apostle) but of God: The Powers that be, are ordained of God. And though Magistracy be an Ordinance of man in regard of the subject, it being born by man; the object, it being imployed about men; the end also, the good of men; the kinde or sort thereof, left unto the choice of severall Nations: yet not in regard of the Invention or Institution thereof, which is onely from God.

In it are considerable also, The Power it self, The Acquisition thereof, and the Execution of it. The acquisition may be from the Divell, by bribery, fraud, cruelty, intrusion, invasion: The execution, or manner of using this power may be from him likewise, as when Superstition is set up in stead of Religion, and cruelty for equity, by those who govern. But Authority it selfe, Dominion, Principality, are from God, though not Tyranny. Riches gotten by Usury, Extortion, &c. cease not to be good in themselves, yea, and the gifts of God: And as the owner of these unjustly procured riches, may be said to be a rich man; and he who hath Learning, though procured by unlawfull means, may be said to be a learned man; so the possessor of a most unjustly obtained Authority may be said to be a Magistrate, and in Authority.

2. This sin of the Seducers was a sin against the welfare and happinesse of the Publick: They being weary of Magistracy, were weary of all the comforts and blessings of Peace; and in being desirous to throw down the pillars, they endeavoured to pull down the building upon their own and others heads. What would Nations be without Government, but the dens of wild beasts! Judah and Israel dwelt safely every one under his vine and fig-tree, all the dayes of Solomon. 1 Kin. 4.25. Even Nebuchadnezzar was a tree under which beasts of the field had shadow, in whose boughs the fowls of the heaven dwelt, and of which all flesh was fed, Dan. 4.12. The funerals of a Political Parent millions of Children wil celebrate with tears. Over Saul, who was wicked and tyrannical, doth David bid the daughters of Israel to weep, who clothed them in scarlet, 2 Sam. 1.24. Nor was it (according to some) any of the best of Kings, who is called the breath of our nostrils, Lam. 4 22. And it’s observable, when God threatens the taking away of the staff of bread, and the stay of water, he adds (as no lesse a judgment) the taking away the Judg and the Prophet, Isa 3.2. the Prudent and the Ancient, &c.

3 By this Despising of Government, they were in an especiall manner their own enemies, and sinn’d against their own happiness. The overturners of lawfull Magistracy, shall find their calamities to arise suddenly. Prov. 24.22, He who breaketh an hedg, a serpent shall bite him: Eccl. 10.8. An evill man seeketh onely rebellion, therefore a cruel messenger shal be sent against him. It hath been observed by some, that (most, if not) all those whom the Scripture mentions as opposers of Magistracy, have been punish’d by violent death, God not vouchsafing them so much as reprieval to a death-bed. Corah and his Company, Athaliah, Absalom, Zimri, Joab, Sheba, Adonijah, with many others will prove this, and besides the vast supply which forraign histories afford, how hath vengeance pursued all the rebellious mentioned in our English Chronicle? Who hath not heard of Becket, Montfort, Mortimer, The Piercies, Tyler, Worbeck, the Salt Peter-Saints, with sundry others, whom God made marks of vengeance for removing the ancient Land-marks set for order and propriety in the Nation? Nor do I remember that ever God suffered any one Godly man, mentioned in Scripture, to put any lawfull Magistrate out of, or indirectly to put himself into Government. I say, I remember no instance of either.

OBSERVATIONS.

1. Obser. 1. How provident is God for mans peace and welfare! Without Dominion we should be worse than Beasts: It is the breath which so many thousand creatures draw; take it away, and none can say, This is mine. If the Magistrate were not a God to man, man would soon prove a Wolf nay a Devill to man. There’s no creature which so much wants a Ruler as man: We may say of all other creatures, Nascuntur artifices, they are born crafts-Masters, they were apparelled and armed by Nature, they are their own Cooks, Physicians, Builders, even at their first entrance; onely man came in without strength, weapon, clothes, or skill. How good is God to provide protectors for him! violent and bloody men fear not hell so much as the halter, like beasts, they are more afraid of the flash of powder, than the bullet; and though their fear of the Magistrate saves not their soules, yet many a time hath it saved our lives: Without Magistracy Robbery would be a Law, and men (like dogs) try all right by their teeth; where there is no ruler, every one will be a ruler; he who hath no ruler over him, will be a tyrant over another. Judg. 17.8.18.1, 14. When there was no King in Israel, every Micha had an house of Gods, and the Levites went a begging It’s just with God that they should feel the curse of Anarchy, who never were thankfull for regular Dominion.

2. Obser. 2. God is highly provoked by sin, when he suffers Magistrates to be burdensome to a people, and Dominion to be abused; when their deliverers and saviors become their destroyers, and they (like Ephraim) oppressed and broken even in judgement. Secundum merita subditorum disponit Corda praepositorum. It was threatned as a sore judgement, I will give children to be their Princes, and babes to rule over them; For the sins of a people, many and bad, are the Princes thereof, Prov. 28.2 And God often sets up wicked Governours over people, not because they are worthy to rule, but these worthy to be so ruled; God may give a King in his anger. He speaks often of Princes who were Wolves ravening to the prey to shed blood, Ezek. 22.27, Mic. 3.1.2, 3. Zeph. 3.3. How righteous was God in making Abimilech a scourge to the Shechemites, who had made themselves the stirrup to his ambition! And undoubtedly if God may suffer the Prophets of a people to be fools, and the spirituall men to be mad, to delude and misguide the people, Hos. 9.7. for the multitude of iniquity, and the great hatred; he is not hindred from suffering the Princes of people, who refuse to be reformed, to be Jeroboams to their souls, and Rehoboams to their bodies, pernicious to both. O that people would spend more time in blaming of their sins, and lesse in complaining of men, and but sadly and impartially examine their hearts, whether the parting with the Gospell and Ministery would ever fetch a quarter so many complaints from them, as an inconsiderable Sessment; or whether sin startle them so much as a Tax, and if they finde their Consciences to give in verdict for God, let them adore his righteous severity.

3. Obser. 3. God is much seen in causing mens subjection to Magistrates. All naturally love to excell in worldly greatness, and like not superiority in others. Every one (saith Calvin) hath in him the mind of a King; On 1 Pet. 5.5 that one therefore should keep millions of men in order, restrain, constrain, correct, command; how could it be but that God himself hath imprinted the characters of Divinity upon him? and but that there is a divine Constitution in an humane Person? It is thou, O Lord, that subduest my people under me, saith David. And Psal. 65.7. Psal. 144.2. The stilling the noise of the Seas, the noise of the waves, and the tumult of the people, are put deservedly together, the later manifesting the power of God as much as the former. How did David allay the fury of those furious spirits, who so eagerly desired to take away the life of Saul, but by this, He is the Lords Annointed? and hence Princes should gather, when people cast off subjection and despise their Dominion, that they themselvs have despised God, provok’d him to pour contempt upon them; and to make them for cutting off their lock of loyalty to God, to become even as other men; and hence also people should learn to whom to returne the praises of their peace and safety, not only to the power and policy of their Governors, but principally to the ordination of that God by whom Kings reign.

4. Observ. 4. The power given by God to Magistrates should be improved for the Giver. Their Dominion should advance that of the chief Lord; The greatest Kings are his Vassals: The Highest Earthly Powers shall give an account to an Higher hereafter, and must therefore be regulated by, and serve for the promoting of an Higher for the present. The King is commanded to write him a copy of the Law, and keep all the words thereof. Deut. 17.18. When the Crown was put upon the head, the Testimony was also put into the hand of Joash. 2 King. 11.12. The first Table should be first in the Magistrates care: Even Kings and Rulers must kiss the Son, Psal. 2.12. and advance his Kingdome, and provide that their subjects may not only live under them in peace and honesty, but also in Godliness: if this must be the end of the subjects prayers, it must be the end of the Magistrates Government. These Shields of the earth should protect Gods glory; Psal. 47.10. Psal. 22.29. Psal. 72.11. Isai. 49.23. the fat upon the earth, must worship Christ, and all Kings fall down before him. The Church (infant-like for weaknesse) must be nourished and nursed, yea, and that by Kings and Queens. How unsutable is it for them who are called Gods, to cast off all care of the honour of God! and for them who are call’d Shepheards to take no care that their subjects should have the Pastures of wholesom Doctrins! Isai. 43.28. to suffer them to wander in the ways of sin & hel, without any care to reduce them; and to give leave to greivous wolves, Seducers to devour them! They who make all the care of the Magistrate to concern the worldly welfare, without any regard of the souls of people, make him like an Ox-herd, who thinks he doth enough in providing fat pasture for his cattle, suffering them willingly to be carryed by droves to the Shambles. And why politicall as well as naturall Parents should not take care that their children bee brought up in the nurture and admonition of the Lord, Eph. 6.4. I understand not. Ample testimony is given to David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, of their Zeal for Religion: Nor ever is the contrary mentioned in any of the other Kings, but as their great sin and infamy: Nor ever will the names of Constantine, Theodosius, Justinian, cease to be precious in, for their care of the Church of Christ. Even the Heathens, Aristotle and Plato, acknowledge that the chief care in a Commonwealth should be about Religion; the beautifullest structure of a Civill Government, is erected upon the sand, unlesse Religion be the foundation.

In sum, Though the power of the Magistrate (as such) in the holy things of God, be not formall, intrinsecall, and Spirituall, so as that himselfe should administer therein (as if Christ had committed the keyes to him) yet is it objective, 2 King. 15.14. 2 Cor. 15.17. 1 Cor. 9.14. 2 Chron. 31.3. 2 Chron. 29.4 2 King. 23.1, 2. to be imployed about Ecclesiasticall causes (though politically) and to provide for the benefit of the Church, and that, as by removing the impediments of Religion, by preserving its maintenance, by convening Assemblies for reformation, &c. so by taking care that matters-Ecclesiasticall be duly managed by those who administer therein, as, though the Magistrate himself exerciseth not the art of Physick, yet he taketh care that none shall abuse that Art, or exercise it hurtfully.

5. Observ. 5. The enemies of godlinesse soon become opposers of civil Dominion. The Apostle had told us, that these Seducers denyed the only Lord God; and here he saith, they despised Dominion. They who fear not God, will not be afraid to speak evill of dignities. The despisers of Saul, were the sons of Belial. Good men will not be bad subjects; nor will bad men conscienciously be good subjects. The fear of God is the best foundation of obedience to the Magistrate: Remarkable is the order of obedience prescribed by the Apostle, 1 Pet. 2.17. Fear God, honour the King; and by Solomon, Prov. 24.21. My son, fear thou the Lord and the King. Men may from a principle of policy, forbear the opposing of Magistracy, as a danger; but only from a principle of conscience can they abhor it as a sin. The fear of man is but a weak bond, and as easily broken as were the cords by Samson. What a noise leave these words [Submit to every ordinance of man for the Lords sake] in a religious ear! Whatsoever interest, reputation, &c. dictate, the declaration of Gods will is to a gracious heart, the end of all strife. The discovery that such or such a course hath a sin against God in it, is enough for a Saint; No more disputes then; the threats of a thousand hells shall not be so disswasive. Humane Lawes may make men hide, only Gods lawes can make men hate disobedience. A meer man is firm and steady in no relations. The greatest interest of Magistracy is to advance religion. If they provide for the keeping of Gods lawes, the observation of their own will follow of course. David discovered himselfe to be a good man both in sparing of Saul in the cave, (Oh how well was is for Saul that he fell into the hands of a David! Psal. 101.6. ) and a wise man in setting his eyes upon the faithfull of the Land, and in taking the perfect in their way to serve him. The way for the Magistrate to bring men under his subjection, is to plant the Gospel, and to make them subject to Christ. The power of the word in the consciences of people, Christianus inimicus nemini, multo minus Imperatori, Tert. binds more strongly to obedience, then the power of the sword over the bodies of the people. And, if God alwayes restrain people from rebelling against Governours, who shall tolerate in people all sorts of rebellion against God, What meanes that of 1 Sam. 2.30? Them that honour me, &c. and they that despise me shall be lightly esteemed?

6. Christianity doth not destroy, Observ. 6. but strengthen Magistracy. The Seducers and Libertines are here by Jude condemned for despising Dominion: One Ordinance of God doth not abolish another. The Lawes of Christ in his Church, bring not in lawlesnesse into the Commonwealth; nor is God a God of order in the first, and the Author of confusion in the later; yea contrarily, he maintains Government in the Commonwealth for the good of his Church, that it may finde an harbour therein; and keeps up the pole of Civil Dominion, that the weak Hop bine, the Church may be sustained. The spiritual Authority of Christ divides not Civil inheritances; His Scepter swallows not up (as did Aarons rod the other) the Scepters of worldly Monarchs; nor doth he who came to give heavenly, take away earthly Crowns. The weapons of Christs kingdom are not carnall: He who, when he had a right, would not be made a King, gives no liberty to those who have none, to put out those who have, It’s the labour of Satan to perswade civil Governours, That Christ’s Kingdom is the greatest enemy to theirs: Est, 3.8. Thus Haman represented the Jews to Ahashuerosh, as a people that would not obey the Kings Laws: Thus the Courtiers of Chaldea accused the three Companions of Daniel, Dan. 3.12. of rebellion against the Kings Edict. By this fetch likewise the enemies of the Jewes hindred the building of the Temple. How often was Paul accused for sedition among the Jews? Nay, Ezr. 4.13. Act. 17.18.19.16. Christ himself was accused and executed for an Enemy to Caesar. Thus Papists seek to wash themselves, by throwing dirt upon the servants of Christ: Were ever accusations more senselesse, then for Harding to say, that Luther animated Munzer in his Rebellion, which was by that man of God so zealously opposed? But the Whore of Babylon loves to lay her own brats at her Neighbours doors. In short, the weak ground of this imputation of Rebellion to the Godly, hath been their refusing to obey such commands of Magistrates as they apprehended sinfull. And truly, in this case, Bene quod apposuit, •t quae sunt Det Deo; hoc est, imaginem Caesaris Caesari, quae in nummo est, & imaginem Dei Deo, quae in bomine est: ut Caesari quidem pecuniam reddas, Deo temetipsum. Tert. lib. de idol. c. 15. Extra territorium jus dicenti impune non paretur. Observ. ult. when Christ calls another way, I neither owe buriall to my dead, nor obedience to my living (though Politicall) Father. And (as Tertullian holily descants upon those words of Christ, Render to Caesar the things which are Caesars, and to God, &c. Its well added, [And to God the things that are Gods,] that is, give the image of Caesar to Caesar, which is on his Coin; and give the image of God to God, which is in man; so as Caesar may have thy money, but God thy self. And as (according to the Civillians) we must not give obedience to him that gives Law out of his own Territory, so neither obey man when he goes beyond his bounds in commanding against the word; and in this the Apostles Act. 5.29. and the three servants of God in Babylon, have been our examples

7. Lust opposeth restraint, is an enemy to Dominion, loves not to be bridled. Libertines despise Dominion, and reject Magistracy, because thereby their licencious humour is restrained. The mad upon lust like the mad dog, are the more inraged by the chain which curbs: They who run to excess of riot in this their pouring forth, if they meet with opposition (like the stop’d stream) swell the higher and overflow the banks. Act. 19.28. 1 Sam. 2.22.25. Judg. 20.14. This opposing of restraint goeth along with every lust; but especially with that of carnall uncleannesse; they who defile the flesh, reject Dominion. The sons of Eli were lustfull, and withall disobedient to the command of the Magistrate. The Gibeonites were as refractory to the message of Israel, as they were addicted to filthinesse: The Sodomites were at the same time both set upon their uncleanesse, and enraged against Lots counsel. The Anabaptists of Munster were grown to that heighth of uncleannesse, that they openly taught, men might marry as many wives as they pleased, and John of Leyden their King (upon a pretended revelation from Heaven) presently marryed three; and they who were most bold in this kind, and took most wives, were accounted the best men, and most commendable. But the fruit of this Doctrine, was their teaching that before the day of Judgement, Christ had a worldly Kingdome, and in that the Saints only had Dominion, that this Kingdom was that of the Anabaptists newly begun, wherein Magistracy was to be rooted out; and although Christ and his Apostles had no civil government, yet that they had committed the same with the power of the sword to those who after them should teach in the Church. Nor is it possible, but that lust should vehemently oppose restraint, considering its propensions and motions are naturall, and therefore strong, as also furthered by all the helps which a powerfull and impure spirit can invent and apply. False then is the pretence of Libertines, who would be thought only ro oppose the irregularities of Magistracy or Ministry, when as it is clear that their lusts are most offended at the being of their ordinations, and the consciencious discharge of them. And much should this comfort those who are thus consciencious, in the midst of all the rage and reproach with which they are followed for their faithfulnesse. It is a sign they have disquieted mens lusts, and (as Luther once said) that when Satan roars, they have given him a full blow. Nor yet should the unquietnesse and troubles of the world, be laid at the door of restraint and Dominion. If religious opposition, drawes out mens rage, it doth it by labouring to keep it in, or rather to take it away; From mens lusts are warres, in that they will not stoop to God, who will not lay aside his dominion to gratifie licenciousnesse. In a word, We may hence gather the insufficiency of humane laws, nay any externall means to change the heart from a love of sin: they may possibly restrein and curb, and frequently they irritate and enrage sinners, its only the power of grace at once to take away the disobedience of the life, and the despising of the heart. To conclude, We may hence learn the direct way to avoid the sin of these Seducers; oppose lusts, these put people upon opposing of Magistracy; Such are, 1. Covetousness, when men desire to set the Nations on fire, that they may steal away the goods, and to have States wrackt that the goods may be cast upon their costs. 2. Discontentednesse with our condition. The trees in Jothams Parable pleased themselves in their own station, of privacy and usefulnesse; and she was a wise woman who contented her selfe with her abode among her own people. 3. Ambition, and affectation of superiority; its better to be fit to rule, then to rule and not to be fit. He is only worthy of honour, of whom honour it self is unworthy, and to whom it even sues for acceptance. Absolom aspired to be high in his life, and he was in his death as high as the boughs of the tree, a fit reward for his ambitious climbing. 4. Envy at the height of others, whereby men look into the failings of Magistrates to blemish them, and will not see the gifts and graces of their Superiors, but only with repining; grieving not because things go ill, but because they go no worse; A cursed temper! 5. Selfe conceitednesse, whereby (with Absolom) men think themselves fitter to sit at the stern, then any placed there already. 6. Implacablenesse, whereby private injuries are retain’d with a watching of all occasions of revenge, though to the involving of multitudes in the co-partnership of their own sedition and destruction. In a word, So long as we love lust, we cannot conscienciously obey Magiserates; and yet so long as we have luft, we cannot be without Magistrates; The Lord fit us for that condition, wherein we shall not be troubled with the former, nor stand in need of the later.

FINIS.