THis Epistle is first in order of all the rest, and (if it may be said) in worth and excellency: The Author, the Apostle Paul, Ephes. 3. 2 Cor. 12. though in his own account lesse then the least, yet by the grace of God, inferior unto none: This book, (to passe by others) bears witness of it. Wherein the

Method is conceived by some to be most exact and per­fect: I shall not be so curious as either to confute, or else confirm it: 'Tis enough for us, that himself reporteth, he did not use to preach, 1 Cor. 2. (howere he wrote) in the wisdome of this world. But for the Matter or Argument, we are sure the chiefest Points of the Christian Faith are contained in it. The Parts are two: Wherein the Apostle is like himself in his other writings. The former mainly cleering up our justification by Gods free grace alone in Christ: The later pressing chiefly unto sanctification for his glory: That ending with the eleventh Chapter, and this beginning at the twelfth: which being next before us, may be observed to treat of duty unto God and Men in generall, as ours un­to Men particularly: but these, either equals, as the later part; or else Superiours, as the beginning of the Chapter. [Page 2]The Occasion different Interpreters judg differently of; I spare to quote them. Calvin, I think, comes neerest; His words are to this purpose: There are alwayes some men of turbulent spirits, who think their Christian liberty not en­joyed, unlesse all subjection be cashiered with it. And this was rife among the Jews; who also thought it scorn that Abrahams seed, whose kingdom flourished before Messias came, should now, being come, be in subjection. Besides, there was that might equally trouble Jew and Gentile; namely, that Magistrates were so far from being godly then, that they were most bloody persecuters of the faith­full: So that, to acknowledg such Kings and Governors that would root Christs Kingdom out of the earth, might be a little uncouth to them: whence its likely the Apostle takes such pains to set them right in their obedience to Superiours. However, his

Meaning may be plainly seen in that his Propsition, ver. 1, Let every soul be subject. And this confirms he afterwards by many Arguments. As,

1 From the Author, God: ver. 1.

2 The dangerous effects of disobedience; and that

• 1 In regard of God: verse 2. resisteth the ordinance of God.
• 2 Of the Magistrate: verse 3. terror to evil works.

3 The end of this Ordinance, ver. 4. our Text: which, that we may not over-run it, hath a repetition of the first Argument; and so gives you The

• 1 Effic.
• 2 Finall

cause of Magstracy: Or the Institution & End

• 1 of God.
• 2 for God.

The Observation, Observat: without much adoe, is this;

However these words may sound, the matter cannot be unsound; you see the holy Ghost is preacher of it.

There is a Scruple thus: Scruple. Apostles, Prophets, Evangelists, Pastors, Teachers, &c. are Gods Ministers.

Both are consistent: Solut. Cyrus was Gods Shepherd, so was [Page 3] Peter; Feed my sheep. The like is every Pastor: though ordinarily the Scripture calls these Ministers of Christ; as those, of God. They agree then,

First, In their Institution: Both Gods Ordinances.

Secondly, In their generall End: The good of those that are under them. But the difference lies in many things: To note the chief.

1 The speciall end of their functions; Gods Ministers respecting Civil, Christs Spirituall good; they for the bo­dy; these for the soul, and body also. And

2 In the Means for accomplishment of their ends.

In prosecuting this, Our task is twofold.

• 1 That 'tis Gods Ministry.
• 2 For good of humane Society.

A little briefly (and there needs not much) for Illustra­tion of them severally: and then the Inferences from them joyntly; Whereon our purpose is to spend most time.

First, God's Ministry, or his Ordinance. Illustration. 1 [1 Gods Mi­nistry.] It were al­most a wrong to this Apostle, to look further then himself for confirmation of it. How often in a few lines is this re­peated? No less then five times in a breath or two, as we say: as verse 1. & 2. twice in the fourth, then once in the sixth verse. Sure, we may use the words of Christ with a little alteration. If this suffice not to gain mens credence to it, neither would they beleeve, though one came from the dead and told them.

And yet such giddy spirits ever were abroad the world, (and 'tis no marvell the infection reach our coasts this very age) that they durst deny the Powers to be of God, and endeavor to destroy them too. 'Tis true, they'l have some talk for this, but at this time it is not worth the hearing: The body of their Arguments have been often routed, and the carcasses may be seen in many Authors. If any think [Page 4]it worth their labour, I refer them to Pareus; from whom I might transcribe, but that I hasten to more important busi­nesse. I shall only briefly shew you why it may be called God's Ministry. And this because

First, 1 They have their Commission from God, as here: 'tis not permission barely whereby they stand.

Secondly, 2 They wear his Livery on them; I said, Ye are Gods: Their superiority over others represents Gods supremacy over all.

Thirdly, 3 They are imployed in his businesse, to discourage evill, and to incourage good, as here; And ye judg not for men, but for the Lord, 2 Chron. 19.6.

Fourthly, 4 He bears them out in their service; He that re­sists, resists the Ordinance of God, &c. As unto Samuel, They have not rejected thee, but me.

Fifthly, 5 He takes their accounts: Give account of thy stewardship, &c.

Sixthly, 6 Payes them their wages: Well done good and faith­full servant, &c. Or the contrary.

Now for the other.

This also is asserted so beyond exception, [2. For good.] by this Apo­stle, that sure none in his wits can make a doubt thereof. To what a Chaos would the world return, were this but down, is evident (to say no more) in the case of Israel, who did what was right in their own eys, Judg. 17.6. when there was no or­dinary Jun. & Tre­mel. hic. setled Magistrate among them: Where, though it be translated [King] it cannot be intended of a Monarch, (as we use the word) although Court-parasites would have the world beleeve it as an Article of their Creed; because indeed, it was not known among the Jews what that kinde of Government meant, till many years after, for their rebel­lion God gave them a King in his anger. Hos. 13. But to return.

How should the fabrick of a Common-wealth subsist, if this foundation once be shaken? loose but this rein, what would become of all propriety? That men might carve unto themselves what their corruption leads them to! Sure, they are fools or mad, for certain, wicked men, that will not grant this for the good of man.

But to dispatch it briefly.

That good the Magistrate should promote is reckoned fourfold.

First, Naturall, our Life; 1 he is our earthly refuge when attempts are made against it.

Secondly, Civill; Goods, State, or Comforts: 2 where­in, if wronged by a stronger hand, how should we right our selves without the Powers?

Thirdly, Morall; Encourage vertue, and punish vice: 3 How soon would this choak that up in the world, should not the Magistrates husbandry weed it out?

Fourthly, Spirituall; Protection of the Gospel, 4 and pro­fessors of it; that under them we may lead a quiet and peace­able life, in all godlinesse and honesty. And thus in short, we have dispatch'd these severally; which in my purpose main­ly serve to usher in the Inferences from them joyntly.

They are but two more generall. Inferences: 2

The

• one respects Themselves, that are Gods Ministers.
• other respects Our selves, that should be theirs.

Then

• 1 They owe subjection unto God for us.
• 2 We owe subjection unto them for God.

Here needs no proof that these are not extorted, but de­duced from the premises.

So to the businesse; save that, for once, we shall make bold to let the first in honour, be the last in order. Then

1 Our selves: We, Infer. 1 Our selves. that are placed by Gods plea­sure on a lower Form, whose lot is not to lead, but fol­low; not to govern others, but by others to be governed our selves, must yeeld subjection to Superiours: It is not the intendment of this text alone, but of great part of the Chapter also; but vers. 1. especially, Let every soul (with­out exception) be subject to the higher Powers. As for the Popes large Charter, whereby he doth usurp dominion over Powers, it hath been long confuted by arguments from hence and elswhere, and we have good cause to hope, ere long will be confounded by another now on foot; Worldly power in [Page 6]godly hands. Mean while, that we may take just measure of our homage due unto them, consider it in three parti­culars.

First, [1. Reverence to their per­sons.] Reverence to their persons: which is nothing else but the honour and observance due to those that excell in worth or power. We read in Joshua, that the people feared him (that is, reverenced) as they feared Moses; both their Governors: chap. 4.14. In our Chapter here, verse 7. 'tis said, [...], reddite, non da­te. Ut praestati­onem horum offi­ciorum ad ju­stitiam, negati­onem ad injusti­tiam pertinere docent. Par. hic. Dec. 3. l. 4. pag. 100. (mihi). Render, not give fear and honour, &c. to intimate it matter of duty, not a thing of courtesie. We read of those that carried it otherwise in 1 Sam. 10. but the Scripture calls them sons of Belial for it. Livie tells us, that Fabius Maximus reverenced his own Son, being Consul: The light of Nature could teach an heathen that, which others, who pretend to better breeding, are found too ignorant of, at least, in practice. Well, to despise dominion, is made the character of an ungodly person, Jude v. 4. Now, that this Reverence may be duly managed, it should be

1 Possessed of your thoughts; 1. In thoughts. as to breed a good opi­nion of them in your minds, so to put the best constructi­on on their carriages: How subject are Good under­takements of the Magistrate to evill surmizings of some discontented spirits, cannot but be too well known unto us: And 'tis no news. Exod. 16. & alibi. Let Moses and Aaron keep never so close to their Commission, there will not be wanting many to murmur against them. We know bad spectacles make fair letters look far otherwise to such as look through those upon them: and the brightest Sun doth most offend bleer eyes: the Apostle doth commend it, that things should be done without murmuring. Phil. 2. And surely, 'tis worth remembring, Eccl. 10.20. that Solomon said, Curse not the King, or Ma­gistrate, no not in thy thoughts.

2 Expressed in your language: 2. Language. 'Tis God commands it, Exod. 22.28. Thou shalt not revile the Gods, nor curse the ruler of thy people. What's become of the fear of God then, indeed, of common modesty, with those to whom it is a solemn thing to verifie the Psalmists words; Their teeth are spears and arrows, their tongue a sharp sword, to [Page 7]wound the reputation of our Magistrates? 'Tis true, that David was indulgent unto Shimei, when he cursed, 2 Sam. 16. and called him bloody man for doing Justice; and upbraided him as an usurper of the Power in Saul's stead, when by Gods conduct that change was ordered: yet 'tis as true, that vengeance overtook him for it at the last. 1 Chron. 2. 'Tis worth your noting, what Paul's behaviour was in Act. 23. where he quotes that former Text in Exod. Thou shalt not speak evil of the Ruler, &c. It's sutable to his carriage at other times; Most noble Festus, and King Agrippa, &c. I shall close up this with sending you to Jude, to see what men they are that speak evill of Dignities.

3 Signified by gesture or behaviour: Levit. 19.32. 3. Gosture. be­sides that fifth Commandment: In generall, what may (ac­cording to the custome of the Country) expresse respect unto them: A deportment favouring of humility, not of insolencie.

Nor can it be just ground of breeding disrespect in any of us unto Magistrates, Scruple. because perchance you sometimes knew some of them equal with your selves; at least, inferi­our in descent to others over whom they are. For first, Solut. Is this not usuall over all the world? And were we strangers to it in the dayes of Monarchie? When men of low descent, and lesse desert, had highest trust committed to them. A­gain, as for descent, the Heathens scorn such trifles. Genus & proa­vos, & quae non fecimus ipsi &c. And what's their Pedigree? Is it not from Adam our common Parent? and his but from the dust, whither we must all return? Lastly, David was a Shepherd, and 'tis like he heard on't too by some sons of Belial. And who was it said of Christ in reproach, Is not this the Carpenter's son, Matth. 13. but the wicked Jews? Consider then, 'tis God that puls down some, and sets up others: and happy 'tis, when the change is for the better; that now those eminent promises do hasten to accomplishment, for binding Kings with chains, Psal. 149. and Nobles with fetters of iron: Such honour have all his Saints. And as to point of merit or desert, how can there more be said in that, then when we may truly say of us to them, as Paul did of Philemon to himself, We owe our [Page 8]selves unto them? Our lives and liberties, &c. whereof they have been Saviours in the hand of God.

2 Obedience to their Laws: [2. Obedience to their lawes] As here you finde it made a case of life and death; then surely weighty, and of mo­ment to us. Mark verse 2. Shall receive to themselves dam­nation: which word in Scripture is sometimes taken for e­ternall, sometimes onely temporall punishment: There's danger cleerly of the later by the Magistrates Law; and so it seems, of the former too, by the Law of God: Now this is certain, Such disobedience as is sinfull, must needs be damnable, unlesse the blood of sprinkling wash it off. In 1 Pet. 2.13. 'tis, Submit your selves to every Ordinance of man for the Lords sake. Which later words may be un­derstood by way of Motive, or of Caution: Both may be true; but whether there intended, others may deter­termine.

Is no resistance Warrantable? Question.

'Tis possible, Answer. things may be required by the Powers, which are neither theirs to ask, nor ours to give. Christ saith, Give Cesar Cesar's, and God God's: Religion, Faith, Conscience, &c. are God's; and therefore by that other part of that same Rule, must be reserved for him: For this we have the practice of the 3 children, Dan. 3.18. But if not, be it known to thee, O King, we will not serve thy Gods, &c. And Peter's plea, Acts 5.29. We ought to obey God rather then men: This may be called resistance negative. But as for that which may be called positive, or open opposition unto Powers, if any look I should say something unto it; I answer, the Quarrel being happily ended, it shall not be my part now to renew it. Besides, it is indeed too far di­gressive from my present scope: and therefore rather will refer them (besides later Tracts) especially to Pareus on this Chapter; where it is largely said and proved (and now as safely may be look'd upon by those that list) In what cases, by what persons, and with what cautions this resistance may be warranted.

3 Assistance unto both: [3. Assistance to both.] That is, their persons, in maintain­ing of their laws. This would be done in a twofold action.

1 Praying for them. 1

No worse a man then the Apost. Paul is author of it, [Praying.] 1 Tim. 1.1, 2. Let prayers and supplications be made for all men; Kings, and all that are in Authority, &c. There is the reason to be subjoyned, That we may lead a quiet life, &c. Which shrewd­ly blames the failer made herein; not only when the duty is omitted, but much more when the contrary is committed. Doth the Lord Jesus command us to give blessings for curs­ings, and prayers for persecutions? Must not then the neg­lect hereof for pious, and not persecuting Magistrates, be very sinfull, and admit the greater aggravation?

2 Paying to them. 2 [Paying.] Wherein is intended a threefold Contribution:

1 Of Person; Submit your selves, saith Peter. 1 Person. Ittai's ex­ample is very imitable, 1 Sam. 15. Wheresoever my lord shall be, whether in life or death, there will thy servant be also. Do we look to eat, and will not labour? shall we think to reap the crop of peace and plenty, and leave our Governors alone to take the pains to till and sow? Should a wicked Haman conspire the utter extirpation of the Jews, and they leave it only on the back of Mordecai and Esther for their preserva­tion; and not rather rise as one man to engage their persons in the quarrel against the common enemy? Heathens will say, It is a sweet and noble act to stake their lives down for their Countries good. Alas, a Pilot may be chief, but cannot be all in bringing of the vessel safe to shore: If Mariners will lie dormant in a stress of weather (as some of us) no pi­tie though they suffer shipwrack for it.

2 Of Parts: This is dependant on the former; 2 Parts. and as being less then it, so is included in it. What counsels may be given, or discoveries made, those to impart for publick good unto our Rulers. Hushai's fidelity in this, was very eminent, 2 Sam. 17. al­though some circumstances might not be right; I wish, 'twere well observed, that Ahitophel's wisdom did subvert himself, when 'twas inverted against the State: 'Twere well this age could not afford a paralel thereunto.

3 Of Purse: Tribute to whom tribute, &c. And render too, 3 Purse. as before was noted: Ye have a reason for it from the work [Page 10]they do, as verse 6. Is it meet they should expend their time, exhaust their estates, and expose their persons for our com­mon interest, and we meer lookers on the while? Can you be content to spend some mony on a Doctor for your health; and pay the Lawyers fee for recovery of an estate; and is it much to part with somwhat more for both, for all? Have not relations, liberties, and life too been upon their death-bed, as it were? May not I say, Religion, Gospel, (which should lie closer then our very hearts unto us) have not these been gasping as for breath? Doth not the brood of Edom still cry out in their ancient dialect against the power of godlinesse; Psal. 137. Rase it, rase it to the foundation? Yet do we not see them all (through rich mercy) fairly on recovery? Are we not re-entring the pos­session upon surer grounds then ever formerly, if our impati­ence do not prevent it? Now, what's so small a cost for so rich a purchase, that can never be over-bought; especially, when your monies paid are gone from you, but as Onesimus from his Ma­ster, for a while, to return and abide for ever? You can part with it when at use, because it comes again with interest; or to buy reversions when the bargain's worth the taking: And is not this our case, save that we have the better on't?

And thus I have endeavoured to chalk out faithfully our duty to our Governors; for which we have the Apostles practice here, as breaking ice; and precept elswhere, that we should follow, Tit. 3.1. Put them in minde to be subject, to obey Magistrates. It doth remain, that with due respect unto their persons, though without respect of persons (in the Apo­stles sense) we fall upon the second Inference, that concerns the Magistrates Office; save that one Doubt must first be re­moved, which else might make this counsell, with very many, ineffectuall.

And this ariseth from the attainment of the Powers to those hands wherein they are, Doubt. by such remarkable changes Providence hath led us through.

Which, Satisfact. in four Conclus. that it may be answered to the satisfaction of sober spirits, (for others are unreasonable) I beg your serious thoughts upon four cleer Conclusions.

First, Conclus. 1 States and Kingdoms are at Gods disposure. Grant [Page 11]the worst, that sinistrous aims may be in Instruments of an Alteration; yet still the thing's from him; whose great pre­rogative 'tis to be Lord paramount of heaven and earth, and things therein. What clouds of evidence doth Scripture of­fer unto this? See but two places; the one, Psal. 75.6. So, 1 Kin. 12.15, 24. Job 34.24, 29, 30. Psal. 76.12. Dan. 4.14 &c. Promo­tion cometh neither from the east, nor &c. but God is the Judg, he putteth down one and setteth up another. The other, Dan. 2.21. God changeth the times and the seasons, he removeth Kings, &c. Now then, it is a currish part, to snarl at the stone, and not take notice of the hand that threw it. What cause of vexing then at what the Lord hath done to us by those, whose aims you have cause to judg, were right; as the fruit thereof already doth declare?

Secondly, Forms of Government are but prudentiall; Conclus. 2 and therefore alterable upon just occasion. They reckon three simple Forms; Monarchie, wherein One; Aristocracie, where­in the Nobler; and Democracie, wherein the People rule: And 4. others mix'd of these. Now my meaning is, that though the Powers be of God in any of these forms; yet is not this or that particularly prescribed to us in the word of God, as necessarily to be received by us: and so the Institution of a Form of government is not divine, as Government is it self. The Jewish State of Gods own moulding, was long without, as wel as after with a King: and doubtless, had they been contented to have so continued, might have fared the better for it. 'Tis true, some learned pens do almost blunt their points in extol­ling Monarchie above the rest; but it may be shrewdly fear­ed, it is because they do live under that; and 'tis counted wisdom to be of the Periculosum est, contra eum scribere, qui po­test proscribere. stronger side, besides the hopes of great rewards. The Papists are the greatest sticklers in it; and it most concerns them, for preserving of his Holiness's uni­versal Monarchie (beleeve it if you list) of Heaven, Earth, and Purgatory; (if they would only say, of Hell, and leave the other out, it were neerer to the matter; for that most rightfully is his Inheritance, as being The Anti-christ, eldest son and heir to the Divel:) For all this, De Rom. Pont. Bellarmine himself confesseth, One mix'd of all the three forenamed, is best of all. But still, if Monarchie must be mens darling, or their [Page 12] Idol rather, as they make it, I would beseech them out of passion to consider of its Founder, Nimrod, Gen. 10.9, 10. com­pared with Jer. 16.16. It is said, He was a mighty hunter, that is, Par. in loc. Sic Arg. Euch. Hie­ron. & plerique veterum. (apud eund.) of men by tyrannicall cruelty (for so the word is taken figuratively in that other Scripture:) and before the Lord, that is, openly, or to his teeth, (as we say) in despight of him. I will not say, that this beginning seems somewhat ominous; and yet the event doth almost prove it natural, for Monar­chy to degenerate into Tyranny. Would you see its rise a­mong the Jews? Look to Hos. 13.10, 11. I gave thee a King in mine anger, and took him away in my wrath: Consult your Margent; it referrs to 1 Sam. 8.5. and especially verse 10. You will finde there Monarchie set forth to the life; but in such a dresse as may turn the edg of the sharpest appetite: He will take your sons, and daughters, and vineyards, &c. And (I beleeve) most Kingdoms of the world have found the truth of this in some degree. No [...] Dei prae­cepto, sed populi temeritate. Cham. de Oe­cumen. P. l. 9. c. 50. Livius dec. 1. l. 1 It is the note of an eminent man, that Israel first obtained a King, not by God's precept, but precipitancy of the people: And 'tis worth the hearing, what the great Historian saith upon the Romans forwardness for a second King; They all would have a King, because they never tasted yet what sweetness Freedom hath. I shall not send you to the Books of Kings and Chronicles, to exa­mine whether number did exceed, of good or evill Kings; nor to the Revelations, where many think their downfall long ago presaged; and verily, what I am forced to speak of this kind, is not to disgrace that Form, but detect their folly, who, like the dog in the Fable, will yet again adven­ture Substance for a Shadow.

3 All unusuall, Conclus. 3 are not strait unwarrantable courses. Al­though of late, lesse beaten pathes have been walked in, it follows not, that 'tis a trespasse presently. What will you say to Phinehas, Num. 25.6. Psal. 106.30. who executed judg­ment upon Zimri? The one a Prince, the other but a Priest, and so no Magistrate, nor commissioned from him, that may be cleerly found. Not that such instances are alwayes, or in all things imitable: Yet, 1 Where circumstances do con­cur, the Plea is somewhat strengthened that's drawn after so [Page 13]fair a copie as brought Gods approbation to the Author, and imprimatur to the Action. 2 à minori, If a private man, without a hearing, &c; much more a supreme Court, by fair proceedings, &c. And yet that action of the Parliament is not without precedent neither; and therefore not so uncouth as some do render it. Indeed, I look that peevish spirits wil be angry that I tell them so, although the sober may accept it as a courtesie; for whose sakes are the following Instances: Tarquinius superbus, the seventh and last King of Rome, Liv. Dec. 1. l. 1. Suet. dist 8.49 was expell'd, and Monarchy thence together with him. Nero, the sixth Emperor of Rome, was by the Senate declared an enemy, and condemn'd to be whip'd to death. Wenceslaus, Par. Rom. Fox Monum. King of Bohemia, was deposed by the Electors. Richard the Second, King of England, was deposed by Parliament, and after famished in Pomfret Castle. 2 Kings 11 Athalia the Queen was slain by the Officers and Captains, 2 Kings 11. Amaziah the King, after he forsook the Lord, was executed, 2 Chr. 25. 2 Chron. 25. Which I only mention, to the end mens discontents might once be ended.

4 The Powers that are de facto, Conclus. 4 (or in being) should be o­beyed de jure, (or by right): Read but this Chapter, and it may satisfie you. If any harp still on that old string, How came they to it? Christ's words to Peter answer him, What is that to thee? Do thou thy duty, let them see to theirs. It could not but be well known among the Jews, how Cesar got into the Empire; yet Christ said, Give Cesar what is Ce­sar's; and paid tribute too himself. Let Malice make the worst on't, that there was some transgression in attaining; wilt thou transgresse too in resisting? But now, when that wants proof, and this is cleer; besides, that such a series of Providences (in despight of all opposition) hath conspired, as it were, for the establishment of our present Government, in subserviency unto higher ends then some, even of them­selves that govern (it may be) are aware of; I mean, the setting Christ upon his hill of Sion: In such a case as this, I would have you think that counsel proper unto you, that's written in Act. 5. Beware lest you be found fighters against God, in plotting evil to those among us that are his ministers to you for good.

And now unto the second and last Inference. Inference. 2

Themselves, Themselves. that are Gods Ministers, They owe subjecti­on unto God, &c. How much of reason is there in it, that they should imploy their power for him, from whom they do derive it? The rivers, it is thought, proceed, and we are sure they do recede, return unto the Ocean. Betwixt our selves we count, in such a case, to be as neutral or unfaithful, is a like abominable. The Scripture speaks of Moses, (to his eternal praise) that he was found faithful as Gods servant. Heb. 3. O that our Magistrates would be Mosites in that business: You have Gods counsell in the second Psalm, Be instructed, ye that rule the earth; and, unto what, doth follow, Kisse the the Son: Superiors are subordinate to promote the interest of Jesus Christ: It's for certain, he will have it so one way or other; All earthly powers shall bend or break to his. Jo­seph's sheaf must have obeysance; Gen. 37. Dan. 2.45. & 7.22. and the Stone cut out of the mountain without hands, will bruise to pieces what oppo­seth it. We may be ignorant when or how this should be ac­complished; but of the thing there's no more doubt, then that God is true. But here's not all your businesse, being strict­ly taken.

Two things I would propose therfore, whereby the Ma­gistrate may approve his fidelity to the Lord his Master, as also to set up his interest on the earth.

• 1. Encouragement of the righteous throughout the Land.
• 2. Execution of righteousnesse throughout the Land.

For the former, 1 Encouragement to the righteous, favour to the faithfull. Encourage­ment to the righteous. How stands the Lord affected to them? They are his Portion, Treasure, Jewels, apples of his eye, al­most himself. Why Me, saith Christ, when Saul did persecute his members only? Psal. 16.3. David's delight was in the Saints, and yet he was a Magistrate. We have a blessed prophesie, That Kings shall be as nursing fathers to the Church; Isa. 49. As God is now beginning, so may you happily go on to perfect its ac­complishment; that the Lords people may have good con­tinued to them under your Government over them. I am not now commending the godly to you under some outward badg, whereby they commonly are distinguished (as indeed I [Page 15] ought not, and I hope, you will not so consider them) I mean, in respect of age, or stature, complexion, or the like adjuncts or circumstances, (or what you please to call them,) That old dividing livery, to be of Paul, of Cephas, of Apollo, 1 Cor. 1. is now grown thred-bare, and 'tis time to leave it off; I wish 'twere done accordingly: But if the Apostles characters be found upon them, Holding the Head, and the power of god­liness, you would vouchsafe the owning of them, notwith­standing want of other circumstances. For prosecution of this motion, please you to go on, as you have most happi­ly begun.

First, In repelling injurie from them: [1. Repelling injurie.] Christ told his peo­ple, they must look for scratchings in a thorny world; they were to be as Sheep in the midst of wolves: And we all know the experience of many hundred yeers confirms that pro­phesie. The wicked are no changelings, still the legi [...]imate issue of their father, called, The Enemie. Now the tender care of God is eminent, as elsewhere, so (and I beseech you note it) in Psal. 105.14. He suffered no man to do them wrong; yea, and rebuked Kings (your eyes have seen it) for their sakes. The God of heaven doth thus; you that are gods on earth, 2 Chron. 19. be like him in it. It was a shrewd blemish upon good Johosha­phat, that his countenance was too much unto the wicked, and therefore lesse unto the godly. We have now presum­ption, indeed experience, that that Prophesie is neer its jour­ney's end, The earth shall help the woman: Rev. 12.16. But it may suf­fice to hint this only.

2 Preserving liberty to them; [2. Preserving Libertie.] 'Tis pity the abuse of things should make their names unsavoury. It is not meant, they should be lawless; God forbid! How can that be, when the law of God is written in their hearts? My wishes are, that Magistrates may be as they ought to be, a Terror to evill works, where-e're they find them.

The designe is briefly thus:

1 That no restraint be laid upon them from the exercise of Christ's worship as himself prescribes it.

2 That no constraint be used to any other that is not his, or onely so.

Otherwise, it falls into three pieces, thus:

First, 1 That no Supreme, save their own Sovereign, should usurp dominion over them; I mean, their Conscience, in point of Doctrine, matter of Faith: It is Christ, not Man, or many men, makes rules for that; both Prophets and Apostles, yea Gods own mouth saith, Matth. 17. Him shall ye hear. I need not tell you, it hath been half mens religion to beleeve as the Church beleeves; to say as our Fathers said. You are not ignorant how great a sway Tradition lately carried over all the earth; and indeed, our very coasts are scarcely cleer yet. Beleeve it, there have been Dictators since the Roman Empire; and we must receive for currant what had their stamp upon it. And yet I am not of their giddy mood, that strait would burn all godly books, or deaf their ears to such discourses; I hope, none can so (justly) apprehend me. My aim is simply this, that none should pin their faith on these: yet follow such, as they do Christ, not otherwise. No King but Cesar, said the Jewes; but Christ, say Christians. And therefore Mini­sters, 2 Cor. 1.24. even the ablest and sincerest, are not masters of our faith, but helpers of our joy. Though yet I trust, this will not loose the reine to blasphemous heresies neither: they have scope enough, too much already, the Lord rebuke them: My businesse is not to excuse them from the lash of him that beareth not the sword in vain. I must confess, I cannot blesse the Historians times, wherein a man might think what he would, Tac. Hist. l. 1. and speak what he thought.

Secondly, 2 That forraign laws be not imposed on free-born Subjects, in point of Discipline. It was resented by the Anno 1648. Par­liament, justly, as a foul indignity, that the Scots should of­fer to impose their fancies on our Nation. How should Christ take it, if his be dealt with after that rate? Sure, ill enough. What hath Justinian for to do with Jesus? I must confesse, I know not, not as to certain circumstances; wherein there is necessity that a latitude should be left. Was Christ as faithfull in his house as Moses? No doubt, there is provi­sion then made for the government of his Church, though we may not cleerly see the same. Mean while, why should we to another?

As a result from both.

3. 3 That censures be not passed on them that modestly refuse concurrence in those wayes wherein they cannot safely walk. Whatsoever is not of faith is sin. Rom. 14. Wee speak not this to countenance discontent against the State; He that troubleth you, let him bear his owne judgement, whosoever he be. Gal. 5. The plot is this; That no prevailing party may set copies to dissenters, when both are godly. Why should these saile by their compasse? Or plainly, that a supercilious or Magi­steriall Spirit to their brethren, may not be owned by you. Have not the faith of God with respect of persons. Jam. 2. De vit. Const. lib. 1. Eusebius tells us of Constantine the Great, how equipoi­sed the ballance of his affection stood at the beginning of the discord betwixt Alexander and Arius: and how great paines both then, and after at the Nicene Counsel, he did take in reconciling of them. He was sweet and pleasant (saith the Author) whilst by perswading some, and allaying others heat, he sought to bring them all to con­cord. A man would think it were almost the counterpane of Christs own practice, when his Disciples strove who should be the greatest.

3. Encouraging an able Gospel Ministry, for them, 3 [Encouraging Ministry.] your selves, and for the Nation. I need not be asha­med (though it be out of fashion with many now, to speak or think of such, but in reproach) I say, I need not blush to commend them to you, Christ hath com­manded all the world to hearken to them. We know, faith comes by hearing, that by Preaching, both, Rom. 10. by some sent to doe it. So that from first to last, ordinarily, there neither hath been, nor is any true conversion, without an outward Ministry. To passe by others, the sad profanenesse on the one hand, blasphemous heresies on the other, and grosse ignorance on them both, are Arguments enough and over to convince us of the necessity of such a Ministry. But God forbid my mouth should open for those, whose mouthes are shut: Dumb Doggs the Scripture calls them. Or, that I should pronounce one word in their behalfe, [Page 18]whose wicked conversation doth as it were renounce the Gospel they professe; He that labours not, or not to pur­pose, let him not eat. I humbly beg, that those commission­ed to that purpose, would both be active and impartiall, as to find out, so to turn out such; that if they do no good, you may prevent them from doing hurt. We are sure, there is a nest of such about the Country; but where the fault is, whether because the people will not inform, or those impow­red not reform, I cannot say, what ever others may suspect. Nor is my purpose to confine this necessarily to a coat; our heart's as Moses's, Would all the Lords people were prophets. So then, that those found worthy and approved for the work, be rewarded in it. Christ saith, The labourer is worthy of his hire, which is meant of a Gospel Minister.

4 Joyning with them in subjection unto Jesus Christ. 4 We read, [Joyning with them.] Rev. 4.10. They cast their crowns at the feet of Christ, to intimate subjection and obedience to him; Would you have your people to do so, begin unto them: Remember how they are byassed by that in Scripture, Do any of the Rulers be­leeve in him? It is observed, that Cesar used not to say to his souldiers, —Venire Te Caesar, non ire. Go, but Come; he still made one among them. How much to be desired is it, and God to be intreated for it, that all our Rulers once would say unto the people, as they shall say unto each other, Isa. 2.3. Come, let us go up to the mountain of the Lords house? &c. Besides, how happy were it, after all those hazards and incumbrances that do attend you as men, and the chief of men, to have a crown of righteousnesse prepa­red for you? Whereas, without the putting on the yoke of Christ, your honour will be turned into scorn, your greatnesse to disgrace; these troubles changed into worse; as Rehobo­am's words, now with whips, and then with scorpions to be chastized; All outward weal or wo but serving as to usher in eternall misery.

Your Motives to the whole, [Motives.] are

First, 1 Point of Conscience: As you are Gods Ministers, make much of God's children.

Secondly, 2 Point of Prudence: for they are the chariots and horsmen of Israel.

The other Proposall was, Execution of righteousnesse, &c. 2 Which is nothing else but the distribution of their due to all, [Execution of righteousnes.] in point of praise or punishment, as their deserts amount to. And that this is the thing the Lord expecteth from you, how many Scriptures do declare? Jer. 22.3. Execute ye judg­ment and righteousnesse, deliver the spoyled out of the hands of the oppressour, &c. Speaking to the Magistrate, Amos 5.24. Let judgment run down as waters, and righteousnesse as a mighty stream: That as of water there is great plenty, be­sides its cleansing facultie; and as your mighty streams will suffer no opposition to stand before them, yet both are common unto all: so should by your means, great store of justice wash the Common-wealth, by being, notwithstand­ing all obstructions, impartially ministred unto all. What need we go beyond this Chapter? A terror to evill, a praise to those that do well. Moreover, this is that cements the fa­brick of Societies; all is out of joynt without it: yours 'tis (bear with the homelinesse of the phrase) to set the bones. Physicians are you, to cure the distempers of the body poli­tick: The Law is a dumb Magistrate, Lex Magistr. mutus: Mag. Lex loquens. Calv. the Magistrate a li­ving, speaking Law: Without this [Execution,] the Magi­strate is but like the George upon the post, his hand ever up, but never strikes. Sure, when this pulse beats slow, all is not well at heart.

To make this more effectuall, I beseech you, hear some Requisites for the right, some Reasons for the ready discharge of duty in this important businesse. I shall endeavour so to offer them, not that some onely may have all, but all have some, who are concerned in this solemn Meeting. The Re­quisites are twofold: Requisites.

• 1 Preparing, which concerns the person that should execute, chiefly.
• 2 Perfecting, which respects the action of executing, specially.

Of the former. The first is Piety, the due fear of God. 1 [Preparing.] 1. Piety. It is no wonder I begin with this, which the Scripture saith, is the beginning of wisdom. And this is such a necessary in­gredient, that where it's wanting, it may be sadly feared, Pro. 9. [Page 20]little good is to be expected. Luke 18. No marvell that we read the unjust Judg feared not man, when, He feared not God, went just before it. No matter who 'twas brought that counsell, we are sure it was God that sent it, Exod. 18.21. about the choice of Magistrates, Able men, such as fear God, men of truth, and hating covetousnesse. What the Apostle saith of Ministers, is true of Magistrates, If they cannot rule their own house, 1 Tim. 3. how should they govern others? It was therefore So­lon's saying, Laert. They that govern others, should first learn due government of themselves. Alas! what horrid in­conveniences unto themselves and others, ungodly Magi­strates have bred over all the world, all stories witnesse. The holy Scriptures are full of such like Instances. What need I speak of Jeroboam, Ahab, Jehoram, and the rest? Think of those years (among our selves) that were but lately o­ver. Although great mercy hath fairly cured the wound, yet do the scars remain. I will say nothing of the generall op­pression upon all, or special persecution of the Saints; they are well remembred. And therefore God would have the Magistrate conversant in the word of God, as Deut. 17.19 Hee shall read in the Book of the law all his dayes, that hee may learn to fear the Lord, &c. And indeed, I think it well observed by the Historian, Just. lib. 1. of Cambyses, It was hard for him to spare his own friends, that in contempt of Religion, durst assault the Gods. But now, because right fear of God can never be had without true faith in Christ; that blessed gift is to be sought for with the greatest diligence. I may not now enlarge upon it; onely know, 'tis not so easie, nor so ordinary as people commonly do imagine it. I leave it to your thoughts in the words of worthy M^r Rogers, Life of Faith. wherein you'l finde it much talked of, but little known; Saith he, the Pulpits preach it, Scholers dispute it, profane men swear by it; but few there are that live by it.

2 Prudence, 2 Prudence. taken in the latitude, as it may comprehend speculation and practice. And this now, to be skill'd as in the Laws of Nations, and your own, so specially in the Laws of God. Besides, discretion, for strict inquiring after, and finding [Page 21]out of truth through many blinder Tracts, or Mazes (som­times) in your Examinations. Lastly, due judgment to discern when to remit, or else intend your power in Sentence, as all circumstances throughly weighed, seem to require: viz. The Person, his Offence, the Place and Time, &c. So that, to be rightly qualified for such a businesse, is some difficul­ty. And foul Miscarriages do arise from the want of these. It was threatned as a judgment unto Israel, Isa. 3. That their Princes should be children, that is, uncapable to ad­minister justice duly to them. That wisest King well knew how requisite wisdom was for Magistrates, as you plain­ly see in, 1 King. 3.9. It is a gallant copy for others to write after. Give therefore thy servant an understanding heart to judge thy people, that I may discerne between good and bad, &c. Alas! were the like proposall made to others, as to him, how many would prove like the cock in the story, preferre one barley corn before all the Jewels in the world? I remember, I have read of Julius Caesar, the first Roman Emperour, that he was wont to say, Ex utroque Cae­sar. Cae­sar by them both, meaning the Book and the Sword. And truly this is a good Caution unto those that are, or may be in commission for the Peace, or any other publick office: To undertake no greater charge, then they are are able to discharge. Remember an unskilful Pilot doth not only ha­zard those imbarqued with him, but his own life too; which makes me think of the ingenuous counsell Fabius gave to O­ctacilius when he sought the Consulship: Livius Dec. 3. lib. 4. p. 84. (mecum.) It concerneth none more then your self, that a load be not laid upon your neck to make you sink.

3^dly. Activity: 3. Activity. I have read of one that was by all con­cluded fit to be made their King but that he halted. Agesilaus. Just. lib. 6. Cer­tainly, the best accomplishments without activity, proves but a lame Magistrate. A zeal for justice is commendable in all, but necessary in you. We read of holy Job, Job 29. that he put on righteousnesse as his garment. He could as well have wal­ked abroad without his clothes, as suffer justice to be neg­lected. 'Tis very noble that is reported of Vespasian, that he used to say, An Emperour should die standing. And the [Page 22]Allusion of Bishop Jewel is as observable, A Bishop should dy preaching: To note, how active both the Magistrate and the Minister should be in their functions. I do intend this especially for our worshipfull Justices in the Countrey. Of whom (may I be so bold) I will determine nothing, onely make inquiry. Are not abuses almost daily before your eyes, and have they not too much counivance? I do beleeve you think it little for Gallio's credit, in such great disorder, He cared for none of those things. Act. 18. Are not complaints presented to you, and either no cognizance taken of them, or else with Foelix, answer, another time. They say a woman called on Philip King of Macedon, for relief in wrong: his answer was, Noli ergo im­perare. I have no leasure; her reply was ready, Then have no leasure to be King. So, what will people say to you (in their thoughts at least) dispatch us, or do not deceive us; by being like the figtree in the Gospel, full of leaves, but no frnit. It is likely, so much plainnesse may be ta­xed, by some, of rashnesse. And as like, that neutrall frame shall be defended with a pretence of discretion and Moderation. It will be no offence, I hope, if for this once, I be bold to say, The want of conscience, or of courage, or both, applies that salve unto this sore.

2^dly. Perfecting, 2 which respects execution specially.

They are but three, [Perfecting.]

1. Maturity, 1 Maturity. or due deliberation in examining and con­sidering the case before you: whether it be criminall or ci­vill. It is in every ones mouth, that haste will make waste, in any businesse undertaken. It was good Counsell that the Town-clerk gave the Ephesians, Acts. Joh. 5.30. to do nothing rashly. And doubtlesse the Lord Jesus would take the fairest course, As I hear, so I judge, saith he. The liberty of both parties speaking for themselves, is no lesse commendable, then with us usuall. Senec. Trag. Seneca's speech is better known then to need my naming. He that determines any thing before he hears both parties speak, though he should hit the right, him­self did wrong. And it was the providence of holy Job, who said, Job. 29.26. The cause that I knew not, I searched out. Besides, in civill cases, there is this yet more; for whereas things are [Page 23]reprresented unto your Honours in a dresse the lawyer puts upon it, perhaps it may be hard to have a naked view of truth somtimes. We know a beggar in a rich mans habit may be taken for a Gentleman. And 'tis easie for a Jugler, by slight of hand to deceive an eye, that is not quick and pier­cing to observe his cast. Whence Solomon saith, The glory of a King is to find out a matter.

2 Impartiality in dispensing justice, 2 Impartiali­ty. Plut. de. Sol. Anacharsis told So­lon, his written laws were but, like the Spiders web, small flies were catched, when the great ones did escape. Blessed be God, our Magistrates practice hath confuted this. Oh that they may be carefull to continue it. That whether men be great or mean, friend or foe, all may be on Justice. It is painted blind, with a sword in one hand, and balance in the other; What pity 'twere, the Shadow should excell the substance. But let us hear Gods voice, Levit. 19.16. Ye shall do no unrighteousnesse in judgement. Thou shalt not respect the person of the poor, nor honour the person of the mighty, &c. 'Tis the causes equity, not the persons intima­cy, should turne the skale in judgment. As I read of Trajane to his officer, Take the sword saith he, if I do well, imploy it for me; if not, against me. Let men be never so worthy in the world; yet if you find them wicked, you must not bear the sword in vain. I brake the jawes of the wicked, and plucked the spoile out of their mouth; Job. 29.17. There's a a pattern. If neer unto you in relation, yet a delinquent, you ought to be a terrour unto evill. I read it of a Roman, Te Patriae ge­nui, non Cari­linae. that for rebellion against the Common-wealth, sent his son unto his grave with this farewell, I begat thee for thy Coun­trey, [Page 24]not for Catiline. Or though the Divels bait to Christ, should be presented unto you, yet Peters resolution should be yours. Thou and thy mony perish together, rather then ju­stice be perverted by it. You know when nothing else will do it, Exod. 23 8. this is the last refuge men betake them to; and a gift blindeth the wise, and perverteth the words of the righteous. But I would not be interpreted as to insinuate a charge upon the reverend Benchers. Yet though they may be free, Ge­hazies may be under them: who when his Master will take nothing, must have his fee. The Apostle tells us, the love of mony is the root of all evill. And how much 'tis the dar­ling of the earth; is too much evident. But woe to those Superiours, or the Subject; Be he Judge or Jury, Counsell or his clyent, Pro. 17.5. Evidence or inferiour officer, that on this score or any other, shall justifie the wicked and condemne the righte­ous; Shall seek to make a good cause bad, or a bad one good. 'Twas a Heathen said, Laert. in Chil. that losse is rather to be imbraced than sinfull gain: for that will be your grief but once, and this for ever.

3^dly, 3 Expedition. Expedition in determining of those controversies that come before you. They say, that there are such Physicians in the world, who keep a slight disease so long in cure, that though the patient doth at the last steal a recovery, as it were: yet when he casts up his accounts, a worse infirmity is found to hang about him, he can ne're claw off, Poverty to his grave; I let that passe. But certainly suspension of mens suits at law have made their remedy worser then their malady. Insomuch that many think they may at a chea­per rate suffer wrong at home; then seek for right abroad. A sheep may get some shelter from the stormes among the thorns and briars, but shall surely leave some of his fleece be­hind him. The Lawyers are concerned in this especially. And some of them, they say, have such a faculty of spinning suites into so long a thred, that their clyent wears a thred­bare coat at length. The Country man hath a proverb, That Assizes are the Lawyers harvest. Alas, poor man, I wish it prove not true of himself; I mean according to another proverb, Long harvest, and a little crop. I am sure, the Lord [Page 25]would have us loose the bands of wickednesse, Isai. 58.6. and undoe the heavy burdens, that the oppressed might go free. But if this be not to tye them faster, I have lost my aime. Yours therefore it is, who are the Honourable Modera­tors, as to discover, so to discourage such abuses: yea to punish them if they may be found.

And now my last is on the Loome. Reasons. The Reasons for the ready discharge of duty in this weightie business. They are but three, and I shall be brief.

To set an edge upon the whole: Consider first, 1 The work is not your own, but Gods: [Gods work.] You are his deputies in the businesse; he supraviseth all your doings: So saith the Scripture we have fore-quoted, 2 Chron. 19.6. 'tis worth your serious heeding; And he said unto the Judges, Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement. Where­fore now let the fear of the Lord be upon you, &c. You may see it to the same purpose in Psal. 82.1. God stan­deth in the congregation of the mighty, he judgeth among the Gods.

2 The States security lies greatly in your fidelity. 2 Re­member that when Phineas executed judgement, [States securi­ty.] the Plague ceased. And observe that place of Prov. 14.34 Righteousness exalteth a nation, and chap. 16.12. The throne is established by righteousnesse. By this then it ap­peareth, that the stability of our Common-wealth may be secured, and its exaltation furthered by our Magistrates care to do their duty.

3 Your selves must be responsible: 3 Your places are but Stewardships, and your lives without a lease. [Selves re­sponsible] I have said ye are Gods, but ye shall die like men, Psal. 82.6, 7. Be wise therefore ye Judges of the earth, Psal. 2. [Of the earth] note that.

1. In respect of Egress, from thence ye came.

2. In respect of progresse, there's your busi­nesse.

3. In respect of regresse, thither you must returne. Judges of the earth, must answer to the Judg of Heaven and earth. That strong conceit of answering none but God, had it been but thought on with half that seriousnesse it was contended for, would have brought forth other fruits, then e're we found. But this is not the case of great ones only, but others, all mens also. For we must all appear before the judgment seat of Christ, 2 Cor. 5. &c. There is appearance without default; no fee will excuse thine abscence. Examination without deceit; no jugling can commend thy cause. Sentence and execution without delay; No favour can reprive thee. Oh think on't then, I beseech you, think of it. If there be any here that dare to be unsound in judgment; That for a fee can put a comely dresse upon an ugly cause; That can swear to a­ny thing, right or wrong, as their prompter would; That can bring a verdict in, in depth of ignorance; as their foreman says, so they; or for others humours or their own advantage. Lastly, that can take a bribe, hunt coun­ter, or the like, for perverting Justice. I beseech you think of it. Rom. 2.16. What answer can you make when the secrets of all hearts shall be ript open? That time doth hasten, 1 Pet. 4.7. rides post, is upon our very heels. The end of all things is at hand. Adieu ere long to all, your souls now dote upon: and then stand naked before Gods barre of Justice. I read of Xerxes, Herod. l. 7. p. 309. (mecum). and to think ere long, so many Gallant men should be swept away by death. Did he weep at that? How would he then have howl'd, if he had known, Heb. 9. as we, that after death comes judge­ment?

The Summ of all. For the fear of God, the regard un­to your Country: but mostly (as that comes neerest to you) for respect unto your souls, your selves. What then? [Page 27]Why, kisse the Son, rest not untill you get an interest in Christ through faith. Be faithfull to the duties of your respective places, in what condition soever God hath cast you. 'Tis Christs own saying, Blessed is that ser­vant whom his Lord, when he cometh, shall find so doing, Luk. 12.43. Whereto I now dismisse you.