The fanatick in his colours, or, The rise, heighth, and fall of faction and rebellion, from 1648 unto 1661 with an appendix concerning allegiance, government and order / by T.F.

CHAP. III. The Duty of Kings de∣duced from their seve∣rall names, and how they are called Gods, By

• Analogie,
• Deputation,
• Participation.

GOD is an invisible King, the King is a visible God, I have said, ye are Gods, Gods in name, not in nature.

1. By Analogie, as God hath his seat of Judgement in Heaven, so these, their tribunalls and thrones on Earth, Tanquam in hoc Deum imitantes, as it were, imita∣ting God in this: their Authority is without the controll of any, save of the King of kings, Regna à Deo, & Reges dari; They are Stewards of Gods appointment, whom he judgeth fit to be employed, and must onely to God give an account.

2. They are Gods by deputa∣tion, in that they judge not for men, but for the Lord, 2 Chron. 19. 6. The Judgment is Gods, saith Moses, being his mouth to pronounce, and his hands to execute it. Appoin∣ted to this very end saith the Ap∣postle to be the Ministers of God for good, and the Revengers to exe∣cute wrath, upon him that doth evill.

3 Gods by Participation, God dealing with them, as Kings with their children, to whom they com∣municated some part of their Glo∣ry, Participando sunt dii. As Starrs participate their Light from the sun, the primum Lucidum, so these, their Authority from the suprem majesty. Being the Sourse and Fountaine from whence their Power proceedeth insomuch as all the descendants bear a cer∣taine character, and shew a kind of Lustre, causing all men to

acknowledege them, authorizing them without further tryall of their sufficiency, then this onely ho∣nour, an heriditary title; we read that Joseph & Azarias pricked with an Envious emulation, conceived a designe to gaine reputation as the Macabees did, but faild, and were foyld; for, saith the text, they were not of the race of them from whom the safety of Israel ought to come, a bastard brood, and not those instruments he design'd for the common safety of Kingdoms, nor of the Lyon Race, and Family pickt out above all others. He made choyse of that Family of Abraham to conserve the worship of his name, that of Levi for the Priesthood, and that of Judah for the Crowne. Aspire not then you Mushrooms; whither will your Ambition lead you, will you all∣ways climb, & nevor forecast how to come down? consider how glad

your carkases would once have bin of a warme covering, that are now richer then Lillyes, more gorge∣ous then May, Solomon in all his glory not arrayed like one of you, resolving with Agripina, Neroes mother, let your sorrow be what it will, so your Sons may succeede in your new honours. But alas, no Honour is durable that is purchast with villany, nor any power lasting, founded in Atheisme and irreligi∣on, your fall was forseene without consulting with Starrs and Planets. Your acting so long of a pleasing Commedy might tell you, there would follow a wofull tragedy. God I say is the Fountaine of all Power, let every Soule be subject to the higher Power, for there is no Pow∣er but of God, the powers that be are ordain'd of God. Not every Soule, to shew, that we must obey, not onely outwardly but really, and in truth, ommis anima, quoniam ex

animo, and the reason is drawn from the threefold good:

1. Ab honesto, which the Apostle shews,

A bonitate,

• Ordinantis, There is no power but of God:
• Ordinationis, The powers are ordained, or ordered.

2. Ab utili, to resist is evil,

Malum

• ...Culpae, Whosoever re∣sisteth, resisteth the Ordi∣nance of God.
• ... Penae, They that resist, shall receive damnation.

3. Ab jucundo, to submit is good, because the Magistrate is the Minister of God for our good; the good of peace, protection, ju∣stice, Religion, and the like; we must obey for conscience; unto the disobedient is a perpetuall hell, unto such as obey, a continuall feast: the powers then are ordain∣ed of God, and there is no power

but of God, sive jubente, sive sinen∣te, either by Gods commission, or permission; the persons sometimes are intruders, as in case of usurpa∣tion, sometime abusers of their authority, as when they tyrannize; so that the potens, the ruler is not always of God; they have set up Kings, but not by me; they have made Princes, and I knew it not, and the manner of getting king∣doms is not alwayes of God. A∣lexander the sixth obtain'd the Popedom, by giving himself to the Devil. Phocas, by blood and sedition, got his Empire. Richard the third came to the Crown of England, by butchering his Nephew, and others of the royall blood; yet the power is ever of God; By me Kings reign, Prov. 8. 15. Thou couldst have no power, saith Christ to Pilate, except it had been given thee from above.

2. Besides, this honourable

title of Gods; they are call'd shields, Hos. 4. 18. her shields, love to say with shame, give ye, i. e. her Rulers love brihes. Almighty God hath ordained higher Powers to de∣fend his Church on earth, as it were with a shield, being scuta Chri∣stianorum, the bucklers of Gods people, as Fabius Maximus is call'd by Plutarch, scutum Romanorum, the target of the Romans. Constantine, Arcadius, Theodosius, John Frederick Duke of Soxony, and many others, have been shields to the Church of God. A Tyrant is a butcher to his people, but a good King is a buckler, a defender; he that rebelleth against his Soveraign, hacketh and hew∣eth, as it were, his own buckler of defence.

3. The name, Kings; Rex à re∣gendo, from governing, shews their duty; and it is usuall among the Prophets and poets, for regere and pascere, to signifie the same thing:

Homer, Virgil, and David, put no difference betwixt reges and pasto∣res, Kings and Shepherds; see more of this in Chap. 2.

This was the end, why they were made choyce of for common good, and administration of Ju∣stice, to be as watchfull over their people, and as solicitous for their good, as a father of his children, or a Shepherd of his sheep. Prin∣ceps est pastor publicus & communis.

4. They are often term'd patres reipublicae, fathers of their country; the Sichemites call'd their King (Abimelech) which is as much as to say, (my father) and Antiquity, when it was willing to throw its greatest honour upon an Emperor, it call'd him, The father of the Commonwealth, which was more then Caesar, or Au∣gustus. Titus Vespasianus had the gentle, and affectionate Epethite of Deliciae humani generis. Justinian the Magnifique title of Pius Faelix,

inclytus, victor, ac triumphator: Theo∣dosius of, Vestra aeternitas, vestrum numen; vestra clementia, vestrum aeternitatis numen; Valerian the el∣der of King of kings; divers other Emperors of Optimus, Maximus, Divus, and the like; but that which they esteem'd their greatest ho∣nour, was, The publike, and common father of the Commonwealth. Plato stiles a King, Pater familias, a father of a family; and Zenophon, Bonus Princeps nihil differt à bono patre, the onely difference is this, that the one hath fewer, the other more under his command. In a word, reigning, or bearing rule, is no∣thing else, but a paternall govern∣ment; many a care attends on greatness; Christ's Crown was all thorns, no crown without some thorns.

If private persons should not mis-imploy their talents, what shall we say of publike persons, who

are advanced to the Throne; they are obliged to cause their vertues to appear, and be more eminent in all good acts; the rank they are in, sufficiently shews what they ought to be, and what manner of persons they ought to appear. Peter Mar∣tyr, Allegorizing on the seat of Solomon, saith, that the height, the gold, the Ivory of the seat, must put the Magistrate in mind of his emi∣nency, purity, and innocency. The celestiall bodies raised on high above the rest, as upon the fane or pinacle of this beautifull temple of the world, have more splendor then all other bodies; among the elementary bodies, that which holdeth the highest place, is most pure; in the body of man, the head is most eminent, more adorn'd, more animated; all which are secret instructions from na∣ture, that those who hold the highest dignities, should shine

forth in the greatest vertues and grace: more particularly,

1. To acknowlodge him more especially, being oblig'd by a more particular tye, then the ge∣nerality of men; all waters come from the Sea, and returne thither, so all all Power comes from God, and should returne from them to God, by homage.

2. To be more humble, grate∣full, and religious, then others; the higher a tree shoots up his bran∣ches towards Heaven, the lower it sinks its root into the Earth; its depth supports its hight, and the hight would become its ruine, were not the depth its firmest so∣lidity; if humility be not the foundation, and support of great∣ness, their hight of Pride will be their destruction, and God will de∣base them, as he did Nebuchad∣nezzar, and others. They who lay the foundation of their greatness

in Atheisme, and irreligion, shall in the end see they build Towers of Babel, and will leave markes of follyes, in their confusions; and of his wrath in his revenge and just punishment.

3. They stand more in neede (and therefore should be more earnest to God in Prayer) for his illumination in their counsels, of his conduct in their enterprises, of his strength in their executions, of his Providence in their various oc∣currents, dangers and difficulties.

4. As they stand in his place, so they should walk in his path, to be followers of him, as dear children; to be mercifull, as he is mercifull; to be holy, as he is holy, bountifull, as he is bountifull, just, as he is just.

1. In distributing justice im∣partially; for Magistrates should have two hands, one for mercy, the other for justice, habet prae∣mium, & poenam, ut apis habet mel, &

aculeum, he hath reward, and pu∣nishment, as the Bee hath ho∣ney, and a sting: Ye shall hear the small as well as the great: Wrest not the Law, nor respect any person, Deut. 16. 9. The Scripture that should be the rule of all mens actions, is full to this purpose. The Thebans usually pourtrayed their Prince blind, with ears; and the Judges assisting him in justice, without hands, (blind) lest he should have respect of persons; (with ears) that he might hear both parties in∣differently: (the Judges without hands) that they should not be cor∣rupted with bribes. The Law without just execution, is like a Bel without a clapper; and made use of, sometimes as cobwebs to catch little Flies, and sometimes, as Fox∣nets, to take great ones in a trap; Oh, how few are there, that sit in the seat of Justice, whose consci∣ences can prompt them a comfor∣table

answer to that question of Davids, Psal. 58. Are your minds set upon righteousness, Oh ye congregation? they are of Gallioh's temper, Acts 18. and such as the Psalmist deci∣phers, Psal. 82. 5. It is written to the commendation of Marcus Au∣relius, that dividing the hours of the day for the business of his Empire, he allotted one hour to hear the complaints of the grie∣ved, and do justice.

2. In punishing offenders; and to this end, he is appointed for the punishment of evil doers: as they car∣ry a ballance, so a sword; for bad members (as dangerous to the bo∣dy) must be cut off, (as Chirurge∣ons do limbs infectious) ne pars sincera trahatur. (You may see more of this in the Speech.) In a word, Justice is the supreme per∣fection of royall greatness, the strongest arms to subdue men; the most sacred Majesty to imprint re∣verence,

& the happiest conquest a King can atchieve, it is a princes beauty, perfume, and lustre; yea, he who is the States eye, Justice is the apple of their eye, it is the rampart of his Pallace, the bulwark of his Kingdom, and prop of his Crown.

But to conclude this, if Shields, this instructs them, they are a re∣fuge for the Innocent, a shelter for the Oppressed, a Sanctuary of safety, liberty, defence, and pro∣tection.

All they doe, should tend to their subjects good, having the love and affection of a father; the care and vigilancy of a Shepherd, respecting more them then them∣selves, not to tyrannize, as if only command were the thing hatefull in their eyes, and punishable by a just God, evident by sad examples. The name of Antiochus stinks on the earth, and he cries to perse∣cutors, (take heed.) Herod con∣sum'd

sum'd with Worms, Memprisius, King of Britain, devoured with Wolves, Anastasius the Emperor, kill'd with Thunder, a Saxon, King of England, was kill'd by the Devil, as he was banquetting with his Nobility, Pharaoh drown'd in the red Sea; Nebuchadnezzar cast down from his throne, and companion with beasts.

Ozias stricken by God with a le∣prosie; Joram with an incurable Flux. God, saith David, is terrible to the Kings of the earth, and ap∣pears so by strange punishments, inflicted upon them for their cru∣elty and impiety. It was a notable saying of Pelopidas, King of the Phocians, who sent Alexander word, he marvelled, he put his Citizens to death, and not himself; Alexan∣der askt him, why he made such haste to dye, replyed Pelopidas, to the end that thou being yet more hated of God, and man then thou

art, mayst the sooner be destroyed. He that turns Tyrant, turns hate∣full to God and man: Nero want∣ing one to kill him, was glad to kill himself, saying, Turpiter vixi, & Tur∣piter morior. Caius Caligula, who had conspir'd the death of many, and exercised inhumane cruelties, was killed. Nabis the Tyrant, who usurped the government of the Lacedaemonians putting eighty of their princes to death, was kill'd by Alexamenes, and indeed; not on∣ly Tyrants, but their wicked coun∣sell, and bloody instruments, who corrupt & seduce, ought to smart, and have often felt a divine hand, the reward of such murtherers hath been to be murthered them∣selves: wickedness is often recom∣pensed, suo genere, in its own kind; evil men drink of their own brew∣ing, are scourged with their own rod, and drown'd in the pit which they digg'd for others. Haman

hang'd on his own gallows. Perillus tormented in his own Engine.

—Nec enim lex justior ulla est. Quam necis artifices arte perire sua.

Abels blood spilt on earth, cries for the blood of Cain, Justice must cause them that sow blood, to reap blood.

Notes

• Psal. 82. 6.
• By Analo∣gie.
• Theod. in Psal. 82.
• By deput.
• R. 13. 4.
• By partici∣pation.
• Aust.
• 1 Mac. c. 5.
• Twas so lately in England.
• Charles of the blood royall.
• Vaine am∣bitious men why do you aspire.
• Rom. 13. 1.
• Gualter in loc.
• Ab honesto.
• Ab utili.
• Ab jucundo.
• v. 5,
• Aust.
• Hos. 8. 4.
• Balaus in vita Alex. 6.
• Tileman in Rom. 13.
• Pol. Virg. hist. Ang. l. 25.
• Joh. 19. 11.
• Shields.
• Kings, or Shepherds.
• A publike and com∣mon Sheep∣herd.
• Fathers.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• What is ex∣pected from Kings.
• What is learned from their title of Gods.
• 1. Duty.
• Dan. 1. 17.
• Deut. 16. 9.
• Lev. 19. 15.
• Prov. 24. 23.
• Job 29. 14.
• 1 Sam. 12. 8.
• 1 Pet. 2. 14.
• Rom. 13. 4.
• Shields.
• Shepherds.
• Fathers.
• Tyrants. Antiochus.
• Herod.
• Momprisius.
• Anastasius.
• Seldred.
• Pharaoh.
• Nabuchad∣nezzar.
• Ozias.
• Joram.
• Psal. 75.
• Idonibezek. Judg. 1. Eglon. ch 3. Abimelech, ch. 9. Ahab, 1 Kings 22. 38.
• Innume∣rable ex∣amples in this kind.