WHen the Footsteps of the Lords Annointed, the Holy Jesus, were revil'd by some, as if the Prince of Peace, whose Red Garments were dy'd in his own, had a de­sign to shed the blood of others; and, that Wisdom Himself im­ploy'd the Rhetorick of Reli­gion to Court Persons into Rebellion: You may hear their Charge in the 23 St. Luke 2. We found this fellow perverting the Nation and forbidding to give Tri­bute to Caesar, saying, That he himself is Christ a King. Though it was a very Irrational Folly, that this King should be so divided against himself, as, Sampson-like, to pull his House over his own Head; [Page 2] or, that he should affect Soveraignty, who withdrew himself when they would have forc't him to be King: Yet, that he might Roll away that Reproach, and put to silence the Ignorance of foolish Men, (Non enim eripit terrestria, qui dat regna caelestia; He, whose Kingdom was not of this World, came to be­stow a Heavenly, not to take away an Earthly Crown) that his Obedience might be exemplary, yielded Ho­mage to Augustus in the Womb of his Mother, go­ing out a tedious four dayes-Journey to be Tax'd, when she was fitter to Lye-in.

A further confutation he gives them by his Practice, working a Miracle in the 17th St. Matthew, vers. 27. That he might pay Tribute, the mute Fish speaks his Loyalty with Money in her Mouth. And, as his Practice is clear for Obedience, so his Doctrine is tart against the Rebels, calling them Thieves and Mur­derers, as all the Greek Fathers expound the 10th of St. John, v. 8. Nor were his Disciples above their Master, if we believe Clemens Alexandrinus, and St. Austin, the Apostles were prejudic'd in nothing so much, as by living under a suspicion they were Pesti­lent Fellows, turning of the World upside down, erecting a Church, which, growing like the Ivy by the sides of the State, would eate it out, teaching Subjects to withdraw their Duties from their Princes. To prevent this Malicious Aspersion, all the Holy Pen-men of the Apostles bend their strength, and par­ticularly this great Doctor of the Gentiles, that he might overthrow the Principles of those who espou­sed the Grounds of Judas Galileus Insurrection, af­firming, all Impositions to be slavish over the Free­born [Page 3] People of the Jews, (so ancient is that Cant­ing Language,) Acts the 5th, vers. 37. He Writes to the Gentiles the Romans, the Head of the Em­pire, Clearing the Christian Doctrine from this Scan­dal, (by Arguments for Obedience from Gods Or­dinance, Vers. 1.—The Powers that be are ordain'd of God: Mans Conscience, Verse the 5th. We must needs be subject for Conscience sake. Thirdly, From Imperial Vengeance, Vers. 4.—For, he beareth not the Sword in vain; for, he is a Revenger to execute wrath upon them that do evil. And lastly, from eter­nal damnation, let them mince the word [...] in the second Verse that dare. He Rips from the Bow­els of Nature the mutual Respect betwixt Prince and People, and that upon this account we should not conceive of our Disbursments to our Princes to be Arbitrary Gratuities, but Just Debts: not Extorted by their Power, but Merited by their Pains; For they are Gods Ministers, attending continually upon the very same thing.

They are—Who are these? Vers. 4. one of them in the name of the rest is called [...]. A Civil Deacon then there is, as well as Ecclesiastical; and, it is ordinary in Holy Writ for Magistrates and Ministers to exchange Names. We find their Ser­vice, or Sacred Liturgy [...], and these El­ders that Rule well deserve Double Honour [...] here, They that diligently attend. And lastly, lest this Deacon should be slander'd [...], he is bounded in my Text with an [...]. These Ministers then are the Grandees of the World; and, if Princes, How easi­ly [Page 4] doth that draw down an Odium, as if they took too much upon them? whereas the first words of my Text renders them Objects of Pitty, rather then of Envy: They are but Servants. Servants? Then may their meaneness be slighted, (O where shall the Prince be safe?)

Was not this my Word saith the Novelist, though he be Major Singulis, yet he is Minor Ʋniversis, but a Royal Slave? No; he is Gods Servant, saith the next word; and, the Master of us all. I, but some Chur­lish Nabal is still ready to say, There be many Ser­vants that now adayes run away from their Masters Commands; well, but these continually attend; continually attending. O non amo nimium diligentes: Wherein lies the great strength of these Sampsons? Wherein do they exert their Power? St. Paul, by way of detestation of such frivolous Jealousies, and causeless Fears, sayes, They intend the Main, the Grand Concern, the very same thing they ought to attend.

In which words observe,

• First, The Magistrates Serviceable Ministry, They are Servants.
• Secondly, Their Soveraign Dignity, Gods Ser­vants.
• Thirdly, Their Industrious Sedulity, Attending continually.
• Fourthly, The particular Sphere of their Activi­ty, The very same thing.

The First Reason in the Text, whereby St. Paul inforceth his [...].—Let every Soul be subject, is, because they are Servants: Res transit cum One­re, saith the Law; There is no benefit but hath its [Page 5] burden along with it, A Golden Chain. The Greeks have this Proverbial Speech, [...]. There is one Great Servant in a Kingdom, and that is the King: The chiefest Office in Church and State are for the Service of it. Even the Lion of the Royal Tribe of Judah was Couchant, Gen. 49. vers. the 9th. He stooped down, he couched like a Lyon.

Nay, (Issachar-like,) The Magistrate must couch under many a burden. I find some Jesuites prying into the Reason, why Samuel reserved the Shoulder for Saul to feed upon, 1 Sam. 9. 24. and they resolv'd it thus; Kings, above others, had need have the strength of the Shoulder, to endure the Molestations and Cares that attend their Office: Probably there­fore the Prophet Isaiah describing the King of Saints in his 9th Chapter, Vers. 6. saith—The Government shall be upon his Shoulder: The fittest Member for so great a Load.

A Servant: Sauls Modesty had a great Truth in it, 1 Sam. 10. 21. I blame him not for hiding himself from them that were seeking to make him a King. Honour is burdensome upon the best Termes, How can it be otherwise, when the Cares of a Kingdom are devolved upon one Man? Glory is a weighty thing. The Hebrew word for Glory [...], signifies Pondus; intimating, that Glory, as it is a bright, so it is a heavy thing: Therefore in the Second of the Corinthians, 4. 17. it is call'd [...], Weight of Glory. I now see it was more then a Comple­ment of the Sages of Israel to Rehoboam, 1 Kings 12. 7. when they perswaded him to be the Peoples [Page 6] Servant for a day; this they intended but as Handsel, and to Inure him to his Office. Ich Dien, as it is the Motto of ours, so it must be of every Prince, I Serve: Nor is the ordinary word for Servants here made use of, but [...], Publick Servants, as the word is generally used.

Appropriated to none under Kings or Priests: nei­ther yet is it derived from that word that relates to Prayers here, that Liturgy was alwayes reserved for the Priest; but, rather from a word that imports a a Spoil, the Recovery whereof is a Princes proper work. So farr is St. Paul from Teaching a Prince to hunt after his Prey, that he enjoynes him to pluck it from the teeth of the Devourer, by this significant word confining him unto Recoveries. If Five Kings fall upon Lot and force away his Goods, Abraham Armes his Retinue for a Rescue by vertue of this [...]: The Shields of the Earth belong unto God, and they have their Power for Protection of the Bo­dy Politick; That our choisest Goods, or dearest Re­lations, are, either maintained in Peace at home, or re­gain'd by Battel abroad, impute we must to the Paines of these Publick Ministers.

Servants they are: And, lest that word should sound too harsh to any, the Grave Moralist Seneca softens it; Servus es? Quis non? Though he be not Tugging at the Oare, yet he is Guiding at the Sterne. Are not the Angels Ministring Spirits? nay, Did not our Lord Jesus Christ take upon him the form of a Ser­vant? to sweeten the Service of all that are in Autho­rity, and to salve their Repute; the next branch of the Text calls them Gods Servants. Servire Deo reg­nare [Page 7] est; and, this alters the Scene: It is a favour, not a burden now. If any thing mislike in the [...], sufficient amends is made for it in the [...]; Dignitate Domini honorata est Conditio Servi.

Your Duty is Honorary, your Service a Priviledge: It is a Glory to be Vassal to the King of Kings. High are your Titles, O ye Magistrates! but, this transcends all. It is more glorious to be this Lords Servant, then to be Lord of the whole Earth. The Magistrate is Gods Servant, to whom he hath com­mitted the care of his People: expresly is Abraham stil'd by the Hethites, A Prince of Gods Servants. The words shine clear with their own Shemesh, or Sun, contained in the Text; though some would bring a Cloud, or cast Darkness upon the face of them. Christi Domini, (saith the Psalmist,) Populus nil con­tulit: Filius Dei the Magistrate is, not Populi, no more then filius Diaboli. Though Sathan in the 4th of St. Luke, vers. 6. layes just such another claime, say­ing, The Kingdomes of the World are given unto me, and I conferr them upon whom I please. If we regard their Essence, or Institution, Kings hold not their Kingdomes by Indenture, or Covenant, as some No­velists; nor have they a Grant onely, dum bene se ges­serint, as others: Tertullians Inde illis Potestas unde Spiritus, shows, they have a higher rise; And, the Breath of our Nostrills must be the Anointed of the Lord.

Nor yet is the Nicety of the Schoolmen to be en­dured; as if God took care for the Essence, Men for the Existence of Soveraignty: The Platonists as rationally conceive the Souls of Men Created all at the [Page 8] beginning, and hover about the Concave of the Moon, till (as occasion serves) they be fetch'd down by an Angel to informe their appointed Bodies.

So these Formes of Government are in their waite, attending to be united to such a Prince, by the Popes Holiness, or the Peoples Haughtiness. That Gover­nors are in their Wait is plain here; but, that Forms of Government should be so, would impose a slavery upon the Office, in stead of service upon the Person. The God of Order hath placed Heads in every Na­tion, who hold by Copy in regard of Essence and Insti­tution; And, so in regard of Office and Function also: Suboperarii these Servants are; not [...], so Peo­ple as well as Princes do [...], do Pri­vate Service to the Lord; but [...], Gods Pub­lick Servants, and serve him one way as Men in Com­mon with others, Psal. 2. 10. Be wise now therefore O ye Kings, be instructed O ye Judges of the Earth, serve the Lord in reverence and in fear: Another way as Kings, when by their Edicts they discourage Vice, and countenance them that do well.

Yea, we find the Stile of Gods Servant given to Heathen Infidel Princes, Jer. 25. v. 9. Nebucadnez­zar is called Gods Servant: And, in another place Balthazar his Son, because of his Shadow. Isa 44. v. 28. Cyrus is called Gods Shepherd, one of the [...]; and, the Roman Emperour here in my Text: God hath Imployment for them below the Stairs, though they have not access into the Privy-Chamber, matters of Faith and Religion.

They may be Hewers of Wood, and Drawers of Water for the Sanctuary, though the Arcana Imperii [Page 9] they understand not. Man hath a care of his Beast, because he may be laden with Mysteries he knows not the value of; God hath a care of a Heathen Com­mon-wealth for the good of his Church: And, he required the Primitive Christians, 1 Tim. 2. 2. To make Prayers and Supplications for Kings, and all that be in Authority: Why? That we may lead peaceable and quiet lives. Is that all? nay rather, Vers. 4. That by our obedience we may gain them over to the knowledge of the truth.

My Text saith, Even these are not without a Ma­ster. And, for those Magistrates that are within the Pale of the Church, God sitteth in the Congregation of Princes: his Will must be the Square of their Acti­ons. As the Eyes of a Servant look to the Hand of his Master, so must the Prince eye his God: Blessed is that servant whom the Lord when he cometh shall find so doing; So doing, How? That's the Third Observa­ble, attending continually. God hath joyned your Service with your Soveraignty so in the Text, that they can never be separated. Attending, there's the Quality of your Office; Continually, there's the Du­ration: both Intention and Extention must be secu­red, that the Duty may be Intire, and the Work of the Lord prosper in your hands.

[...]—How have the Expositors la­bour'd after the right Emphasis of this word! The Holy Ghost hath pitcht upon such a word in this place, to express the care and watchfulness of a Prince, and to stir up the gratitude of the People, as no in­vention in the World else could reach: I may say of this word as the Orator of his [...], Hoc quantum est [Page 10] ita magnum est ut Latino uno verbo exprimi non po­test: Such a word as the Latines cannot express in one word. Melancthon stiles this of my [...]ext Insignem particulam de diligentia; an admirable word for In­dustry: to let us know, Princes were neither Ordain'd by God, nor Maintain'd by Men for their own Ease, but unexpressible Service: To which purpose St. Je­rom renders the word Inservientes; Budaeus (that most admirable Graecian) De pedissequis dicitur (saith he) Lackqueying. Ab alicujus latere non discedere, Acts the 8th, here's Ministry indeed: Sadolet Tran­slates it Insudantes; Beza, Fortiter incumbentes. De­ducitur à [...], quod unâ Literâ transpositâ idem est quod [...] Robur, victoria, saith Bishop Davenant: St. Austin adds Perseveranter, and that makes the con­tinual attendance of the Text. You never find this word in any Author, but, at the first view it represents some extraordinary Intention and Industry; Athenaeus applies it to Overseers of Publick Works; Themisti­us, to those Creatures that are most eager in quest of their Scent, pursuing their Game till they catch it.

St. Mark, Chap. 3. Vers. 9. applies it to Tugging at a pair of Oares; St. Luke to Prayers, which should be without ceasing: So then, the Diligent Overseer, the VVaiting Ferry-man, the Sagacious Hound; nay, the Devout Soul, in his Prayers, doth not (according to these expressions) Outvye these Servants of God in their Attendance. Quum nullae Aerumnae nos are aliquâ avellere possunt, saith Stephanus; There is a Grain of Patient Suffering under the Burden, in his word Toleranter: And; this mindes me of our late Martyr'd Soveraign; VVhat contradiction of Sinners [Page 11] he suffer'd, and, VVith what patience? wherein, though he was more Eminent and Glorious, yet, some­thing like this seems to be the fate of all Kings. Se­leucus long since deliver'd his Opinion; and, one of our Henryes seconded him. If we knew with what inward Cares a Crown was lin'd, we would not take it up though it lay prostrate at our feet: The Gilding of their Heads breaks their sleep; their Heads are Musing, whil'st yours are Powdering. Chrysosto­mus sayes, The Crown is a convenient Night-Cap for the continual Head-ache of Princes: The Oyle of Gladness is indeed in the [...], look­ing upwards; but, the Spirit of Sadness in this [...], eyeing their Attendance below: And, this made Vespasian call their Purples Mourning Gar­ments; saying, They carried more of Fancy, then Fe­licity: The Holy Ghost speaks no less, Acts 25. 23. [...]. Agrippa and Bernice came with much Fancy. God, that built the Temple upon the Threshing-floore, to note our Harvest-work, raised the Throne upon Lyons; Creatures, that are said to sleep with their eyes open: He that Sits at the Sterne must not Slumber.

The Aegyptian Hieroglyphick for a King, was, Ocu­lus in Sceptro; a Scepter with an Eye in it alwayes Looking: A Basiliske with the Head upwards, alwayes moving. But, let us leave the Emphasis of the word, and look upon that of their worth; and, for that, let our Apostles Charge guide us, Rom. 12. 8. He that Ruleth, let him do it with Diligence; Intensive, Active, Busie, Fervent in Spirit, he must be serving the Lord in his Calling. Ipse solum quiete fatigatur, saith St. [Page 12] Hillary; Tyred onely for want of Imployment. The great Leviathan, that King of the Children of Pride, in the VVaters, was made to take his pastime therein, saith the Psalmist: But, if we eye the Kings of the Earth, the Titles of Princes, or Circuits of Judges, we shall find them very painful; and, whil'st they are attending their VVork, fresh VVork attends them.

Continually attending—Strange VVords, and stran­ger VVork for Magistrates. 'Tis plain by this, the Manner in which a Duty is perform'd is as much to the Acceptation of it as the Matter: To neglect the doing of a Duty, and to perform it negligently, is an equal Offence in Gods eye; God may call such work Cabul, dirty, or displeasing, as Hiram did the Citties King Solomon gave him, 1 King. 9. 13. He may say, VVhy have you gone about my VVork so perfuncto­rily? as well as Why stand you idle? Cursed is he that doth the Work of the Lord negligently, saith God by the Prophet Jeremy; 'Tis deceitfully according to the Letter.

And, well may this Interpret the former; for, in the neglect of our Duty, whil'st we think to cheat Men, and impose upon God, we do indeed delude our own Souls most. Shake off that dull numness of Soul, 'tis St. Bernards Advice; The Sword of the Lord and of Gideon must still be the cry: Jacob got the Bles­sing under the Name of Esau, which signifieth work­ing; in this sence we must have the Hands of Esau, if we expect the Blessing of Jacob. You have heard that the Prince is but a Servant, Gods Servant; and, that he must be diligent: it now remains to show where His Imployment lies; whether he do attend [Page 13] our Profit and Necessity, or our Pleasure and Super­fluity: Therefore, lest we should think of the Magi­strate, as the Scythian King said of the Musitian, That he was alwayes making a great Noise in a matter of nothing. St. Paul sets down the Element wherein he is Conversant, Steering the Affairs of Church and State: and, this points me to my last words of my Text, the particular Sphere of their Activity—this very thing.

There are ancient Land-marks of Prince, Priest and People; wherein the Apostle saith we must [...]; and, so we may, as in a Castle for Safety, or Sanctuary for Glory: Though one Star differ from ano­ther in Glory, yet they all shine in their own Spheres. If we act in our Calling, we act like the Heavens, ever in motion, and ever at rest.

As 'tis in Nature, Gravia non Gravitant in propriis locis, so in the Societies of Men, our Diligence in our own Business is Soveraign and Connatural to our Estates and Conditions; but, most times poysonous abroad, and fatal to our selves and others: God hath proper places wherein the Creatures are to performe their Duties, and enjoy their Happiness: The Angels had Heaven, which was their [...]; if they will not keep their Stations above, Saint Jude assures us they shall be reserved in Chaines of darkness below: Adam had Paradise, (a small Prohibited Circle ex­cepted;) but, if the Curiosity of his Gusto must stretch out to the Forbidden Fruit, a Sweaty Brow, and a Barren Land shall be Entayl'd on him and his for it: Christians have the Church, now keeping by the Tents of the Shepherds, they are safe: but, if they forsake [Page 14] the Assemblies, they may justly fear Cains Judgment, or a Tradere Satanae. Keep your Stations then, and an­swer every Temptation that shall flatter you to the Opus Alienum; as Cujatius, that famous Lawyer of France used, when any requested his resolve in a point of Divinity; Hoc nihil ad Edictum Praetoris, That's our of my way. The VVisdom of King Solomon gave Shimei his Limits; safe he should be in Jerusalem, but, if he pass the Brook Kidron, he suffers: God, in con­fining us to our Callings, gives us a Line and Measure, which we should not pass, except we would incurr the Apostles Censure, in being busie-bodies in others mat­ters; Tertullian calls them Alieni speculatores: Like those Lamiae, that had Eyes Abroad, and Blind at Home. Sibi parciores foris toti sunt, saith St. Am­brose, This [...] is a vile fault; Study to be quiet, and do your own business, mind your [...].

Corah riseth up out of his place, the Earth sinks un­der him: Sheba blowes the Trumpet, which was not in his power, he forfeits his Head for the Blast. Ab­salon gets up into the Tribunal, which was none of his but his Fathers; his Ambition is humour'd, and he mounts an Oake, a fitter place for such a Traytor. They that will not know their proper place here, shall goe, [...], Acts 1. 25, Judas-like, to their proper place after. Though Uzzah may have a very honest intention to support the tottering Arke, yet, if he put forth his hand not being a Priest, digitus dei appears against him forthwith, because he did not [...]; They escape that sin by Negli­gence (for the Ark should not have been carried in [Page 15] a Cart, but upon their shoulders) but he suffers for his Presumption: Nay, even King Uzziah himself, a Prince, unlimitted in the Tent, shall find, a Hitherto shalt thou go in the Temple, and no further: Though Civil things pass through his hands, Sacred must not. The Scepter is the Kings, the Censer is the Priests: and if Ʋzziah be a Rank-breaker, whil'st Fury is in his mouth against the Priests, a wrathful Leprosie appears in his own Forehead.

To that extravagant Question, Master, What shall this Man do? How Tart is our Saviours Reply? What's that to thee? follow thou me: that's thy busi­ness. And, if the highest Prince hath his limits, lets see the [...] he is bound to mind: And now I know not how to resemble these two Pronouns bet­ter then to the Damsel Rhoda, Acts 12. 13. when St. Peter knockt, she open'd not the Gate her self, but ran and fetch'd those that did it; so, when we knock to know the particular verge of Princes Imployment: These two Pronouns speak little themselves, but yet they call up all the preceding Verses to make answer concerning their attendance; the first Verse tells us, They serve us by that Order, which he, who is not the God of Confusion in Kingdomes, any more then in Churches, hath appointed: The Fourth Verse tells us, They serve us for Chastising unruly Spirits, dis­solving Religious Riots, for the punishment of wicked doers. 'Tis his Power that must cut off a wicked Ha­man, and advance an honest Mordecai, for the praise of them that do well, Vers. 3. He searcheth for a Joseph that can Divine, good Obadiahs, Daniels, persons of an excellent spirit, such as are faithful in the Land, [Page 16] these he advanceth: Would you know Heavens Imposition upon Princes? 'Tis for Order, for Punish­ment, and for Reward; this is their [...].

And now give me leave to Ingeminate the words; Are Princes Servants? this word may cool the too Imperious Spirit of any in Authority: Meminisse opor­tuit officii sui Titulum, as Pliny said to one newly elect­ed Praetor.

Remember the first word in your Definition is Ser­vant.

In the midst of the Triumphs of the Consuls at Rome, a Servant was thrust in: So Princes, upon the same account, have Service in their very Name, to minde them of their Office.

Secondly, Are they Gods Servants? then must they do his Will, all his Wills, with a Princely spirit; bind your selves in an everlasting Apprentiship unto God as David, lay down your Scepters at his Foot-stool, O Princes: If this great Master command you to Sacrifice your Joy, your Laughter, your Isaac, (though it sound never so harshly) it must be done. If a Captain of a Hundred could say to one, Go, and he goes, &c. What exact obedience is due unto the Lord of Hosts? 'tis your Interest as well as Duty to serve him: You that are Publick Servants shall have great Reward at the End, and great Protection in the Way; for, Who can lift up his hand against the Lords Annointed, and be guiltless? VVhy, Are you not afraid to speak against my Servant Moses? this is Blaspheming Glory: nay, the very Intention, vo­luerunt insurgere, in the case of Bigthan and Teresh, may fright the Rebel.

Lest the Birds of the Air should reveal their secret, and the thing that hath wings declare the matter; both Intelligencers and Executioners it seemes these may be: The eye of him that curseth the Father, (of his Country especially,) the Raven of the Valley shall pick is out. Do they attend continually? And, the busi­ness they ought to attend? Doth not St. Paul insert one blot in the Character of Nero? Is he stil'd Gods Minister? then, servants, be obedient to your Ma­sters (such are Princes to us) not onely to the Good, but to the Crooked, to the Foolish; [...], saith the Apostle. To Tiberius Caesar our Saviour bids render: To Nero St. Paul: (for Shame then to our Charles.) What Application can be more appo­site then this of the Apostle, Render therefore to all their Dues. And now the [...], Janus-like, looks [...]; As it bindes the burden of Order, Punishment, and Reward, upon the backs of Princes in the former Verses; so, it imposeth upon us Tribute, Custom, Fear, Honour in the latter: Observe I pray you, how St. Paul spreads this Verse over the subsequent, Print for Print, as Eliah stretcht himself over the Zareptan Child, to revive the Duty of Obe­dience, so dead in most: The several Offices in this Verse are as so many Load-stones, to attract the Ren­ditions in the other.

The Harmony of my Text, and this Rendition, would have been able to have quieted the Evil Spirit in a Judas Gallilaeus himself, this therefore is so ade­quately convincing.

More strictly; Servants they are, (saith my Text.) [Page 18] Now Servants that venture for others should be born out in their Casualties: Quis militat propriis Stipen­diis? Who goeth to warfare at his own Cost, saith the Apostle? Render therefore Tribute.

Secondly, Gods Servant; And, they that have so Royal a Master, must have a Salary certain, that's most for his Honour, therefore pay we Custom.

Thirdly, Such Servants as are of the Closet, and in their near Attendance, have a Reflection from his Deity: Moses his Face shone when he had been in the Mount with God; render therefore Fear.

Fourthly, Gods Servants, for the good of Church and State: To whom should Honour be due if not to these? By the great Orator Tertullus his Insinuation Learn we may to address our selves to our Prince, in that confessed Truth Acts 24. 2. Seeing that by Thee we enjoy great quietness, and that very worthy Deeds are done unto this Nation by thy providence, we accept it al­wayes, and in all places, with all thankfulness: O! How becoming is this Language in our Mouths, and this Tribute in our Hands?

Tribute is due to them in token of our Subjection; and, by way of Recompence for the great care, pains, and perils Princes sustain, that they may preserve us in Wealth, Peace, and Godliness. Suis rebus neglectis nostrae Curiae invigilant: Tribute therefore is due by Nature and Original Justice, as to the Defender of our Estates, Persons, of our Lives, yea of our Faith. God, who alone sets the Crown upon their Heads, bids us eye Him, and render to His Vice-Roys Tribute as a due Debt, not an Arbitrary Gratuity or Benevo­lence: [Page 19] Praestatis, non datis; Render, 'tis but a Re­storing of part of that which God hath deliver'd to us. The Arabick Version of my Text flies high, Si­quidem exactores illorum Ministri Dei huic eidem nego­tio inservientes exactores: The worst of them are Gods Ministers; and, that of St. Austin aimes no Lower, when in that Triumphant Language he breaks out, Dent nobis Tales Debitores Redditores, & Exacto­res ipsius fisci, quales praecepit esse Doctrina Christi: Give us, if you can, such Tribute-Payers as Christi­ans, and this the Doctrine they Preach presseth upon them: And again, the same Father; Si censum fi­lius Dei solvit, quis tu es qui non putat esse solven­dum?

The Wise Man tells us plainly, Proverbs 24. 28. He that robs his Father (and 'tis most true of the Fa­ther of his Country) he is the Companion of them that destroys Nations. But, What need we further witness, when every Woman that looks at her Coyn with the Mother of Sisera, may Answer her self, Whose is this Image or Superscription? From whom hath it its Au­thority? Receives its Value or Estimate? Is it not from King Charles? Render therefore—He hath a Right in it. What can the Loyal Party think too much to give to the Restorer of their Temporal and Spiritual Freedoms? What can others think too much to give him, who hath forgiven them their Heads? Kings are Nursing Fathers; What, VVill you starve your Nurses? They are the Physitians that heal our Nation when it shaketh; Honour the Phy­sitian whil'st you live, render plentifully: Is not the [Page 20] Belly answerable for its viands by a suitable sup­ply? and, So the Head for the Ornaments with which it is Crown'd? The Overflowings of a King, like that of Nile, makes the Country fruit­ful. Doth Saul enjoy plenty? he Cloathes the Daughters of Jerusalem in Scarlet: Then is Peace within our VValls, when Prosperity is in their Pal­laces.

Neither yet are they Cistersn that hold, but Con­duits that convey your Money. The Circulation of your Coyn is as sure as that of your Blood: Pe­timusque damusque vicissim; They do but hand it to us. Render therefore a just payment for so great paines, a poor Pay (God knowes) for so great VVork, were they not assured withal, that what the People impart was not Praemium Laboris, a full re­ward of their Service; but, Stipendium Laborantis, (as Goran stiles it,) a Trifl [...]ng supply during their Service.

Then do they receive a full Recompence, when they pass from Attending many times an unthank­ful ingrate People here, to wait upon God and his Holy Angles after. In the mean time, if those solid Coelestial Orbs above, move not from any In­ternal Principle within but by their assisting Angel or Intelligence; Why marvel we that these Fluid, Sandy, Terrestrial Bodies below, cannot continue in any Religious or Civil Course except Princes attend their Motion, this great business. The Aethiopick version of the Text gives the very reason, Quia misit illos Deus; They were design'd to this end: Et [Page 21] ad hoc opus praeficiuntur, to bend this Point where the Holy Ghost intends it; Suppose this great bu­siness a great Ship, where every one is an Adven­turer; she makes a Return, not like Solomons Na­vy, 1 Kings 10. 22. of Ivory, Apes and Peacocks; but, with the Richest Jewels of Heaven, Plenty, Peace, Justice, Religion: Now, if this Pilot de­mand Repaires of VVrecks or Losses, is it not sin in any to quarrel at his Bill, that believes he is Gods Servant for our Good? 'Tis not honesty to deny a due to his Servant, the Labourer is worthy of his VVages, and we have our penny-worth for our Penny: To deny Gods Servants Tribute, is Impiety; to deny Diligent Servants is strange Obstinacy; and, to deny Servants imployed in so great and profitable VVork, (as Hugo renders it,) is flat Barbarisme: And yet, all these he must be Guilty of, that will not Render; For they are God's Ministers Diligently Attending the same thing.

You then that really are such Servants of God, desiring to Walk in Your Places Answerable to Your great Names, Comfort Your selves with this Title; I have a Good Master (said one of the Fathers frequently;) And, good Hylarion hereup­on breaks out, Egredere anima mea— Thou hast served thy God Seventy years, go forth Joy­fully; Lord, now lettest thou thy Servant depart in peace, and let every of us strive to do such Faith­ful Service to our God in our several Stations and [Page 22] Generations, that we may at last hear that Har­monious Voice of our Great Master, Euge bone serve: Well done, good and faithful servant, enter thou into thy masters Joy.