GReat men have anciently had their Mo­nitors; remembrancers unto them, Fan [...] est fistihbus [...]a [...]asse Agathe. cleareg [...]. Quaren­ti causam respon­dit. Rex ego qui sum Steania, sign­l [...] sum ge [...]. t [...]rt, Satus. Auson. both of their originall, and their duty. The Sicilian Prince had his earthen place to tell him daily that he was but a Potters Son. Philip of Macedon had his Page who cryed every morning in his hearing: [...]. Aelian var. Histor. l. 8. c. 15. Brisson. deform [...]l. p. 358. And the Romane Triumphers in the height of all their glory, had a Servant behinde them, who did suggest: Hominem memento te. Great men shall not find a grea­ter [Page 2]difficulty, Magnus est dives, qui non ideo se magnum pulat, quia diver est Austin. de tempo­re. Rev. 25. Bern. then to keepe their hearts low, when their places are high. As in spirituall things it is hard, being fallen to remem­ber whence wee are fallen: So in temporall things, being risen, it is hard to remember from whence wee arose.

Rara Virtus est humilitas purpurata. Its a thousand to one but as they say of the Pope at his instalment, mutatio nominis, becomes mutatio hominis. And men called Gods by Office, are apt to conceive themselves to be Gods by Essence.

There is a double curse that is come upon every Creature, and every condition of the Creature since the fall. It is decei­ving, it raiseth mens expectations, and it is defiling, it drawes out their corruptions.

God hath set up his Ministers in an especiall manner for this end, Intellig [...] percusto­der Dutes, Pasto res, Prophetas, Sa­cerdetes, & verbi Ministies, quorum onmium [...] ex [...]u­bia [...] agere [...] sa [...]u­te ae securitate po­puli. &c. Marlor. in Esayant. [...]. a La [...]de in l. c. Mr. Newcon [...]ens Ser. before both Houses, Iuly 7. 1643. 1 Pet. 1.1 [...].13. not only to be his Remembrancers (for some apply that unto them as an Act of Office, Esay. 62.6.) but to be your Re­membrancers and Monitors in his name, who in them speakes from Heaven.

I will not be negligent (saith the Apostle) to put you alwaies in remembrance of these things, though yee know them, and be stablished in the present truth. Yea I thinke it meete as long as I am in this Tabernacle, to stir you up by putting you in remem­brance. And the Lord awaken his Watchmen, and your Remem­brancers, that they cease not to warne you night and day with teares. Wee must minde you of your condition: You are made of the same clay with other men; that your hearts be not lifted up above your Brethren. Wee must cry unto you. Earth, Earth, [...]et. 22. [...]. Earth, heare the word of the Lord. Which the ensuing words intimate, to be spoken of the King; though many In­terpreters apply them to the Kingdome. Wee must minde you of your dissolution, you shall dye like men, as other ordinary men doe. Psal. 8 [...]. [...]. [...] Regi & [...] Com [...]. Ep [...]cter. [...]s. 4 [...].1 [...]. 2 Cor 5.10. Heb. 12.23. Col. 3.25 & 4.1. Iob. 3 [...].14.21.22. Nay, in a worse manner; Man being in honour, and understanding not, may be compared to the Beasts that perish.

And wee must minde you of your Account, tell you there is a higher then the highest, and that you who now judge others, shall be your selves judged: For wee must all appeare before the Judgement Seate of Christ, and then the present differences and distances shall be done away; you shall be stripped of all these [Page 3]Robes, and stand upon equall tearmes before God, Index quis (que) ju [...]i­cit su [...] sup [...]nu [...] Ind [...]cem [...] Chrylolog. Serm. 26. with the meanest under your command. Nay, if you proove unjust Ste­wards, upon worse tearmes; gaining nothing by your present honour, but this, that you shall have the greater Account to make, and the more dreadfull Sentence to expect. And the higher your advancement hath been heere, the lower shall your abasement be hereafter.

There is among Interpreters great difference about the oc­casion, connexion, and application of this Parable, in somuch that Cajetan ventured to say, Applicationem hujus Parabolae, Cajetan in loc Quasi spiritus san­ctut simictudines a scop [...] altenas os­sumpserit; ut per [...] ­a [...] nos d [...]ceret my­steria e [...]l [...]stia. Sal. meron in Parabo­las Evang. tractat. 29. In Parabolis se [...]pus dicentu primo at­tendendus est. Glass. Phi [...]ol sacr. l. 2. p 451. non solum difficilem esse, sed & impossbilem: Which Salmeron blames him for, as speaking unadvisedly with his lips. But I am resolved not to trouble you or detaine you, with any strife of words: Judging no controversie to befit a day of Hu­miliation, but the Lords controversie.

That wee may finde out the meaning of the Parable, let us take that ordinary Rule given by Interpreters concerning Pa­rables, which is to observe the scope to which it is applyed. In all Christs Parables ther are two things [...] & [...] & his intention in the former, is commonly declared in the latter. This Parable ends at the 8 verse, and the Application begins at the 9. And I say unto you make unto your selves friends of the Mammon of unrighteousnesse, that when yee faile they may re­ceive you into everlasting habitations. He that is faithfull in that which is least, is faithfull also in much, In hac Paralela Christus monet. 1. Ʋtommbus me­du du [...]eant p [...]ex [...] ­mu ben [...]facere 2 Ejusmodi bene­fieia, qua proximo exhibemus, non pe­rite, sed in vitam [...] fer­va [...]i. 3 Decet verum u­sum [...] tem­p [...]ralium &c. Calv. Chemnit. Stella. A Lap. Gasp. M. loc. in loc. and he that is unjust in the least, is unjust also in much. If therefore yee have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches, and if yee have not beene faithfull in that which is another mans, who shall give you that which is your own? From whence the scope of the Parable seemes evidently to be this. To exhort all men that are betrusted by God heere: with Estates, Honours, Authority, and opportunity to make use of all these unto spirituall ends, the glory of God, gaining the love, and refreshing the bowells of their fellow servants; and thereby laying up a good foundation for themselves, that they may lay hold of eternall life. That having beene faithfull in the Mammon of unrighteousnes, God may be pleased to trust them [Page 4]with the true Treasure. And this exhortation is pressed from the example of the unjust Steward; who knowing the time of his Stewardship was but short; improoved his trust, power, and authority, Insolertia [...] simi­litudiuis sita est, non tu fact [...] impro­bitate. Grot iule [...]. No [...] aliquande fa­ci [...]us damnamus, & tamen lauda­mus ingentilum. Chem [...]t. to make provision for himselfe. And the Lord commended the unjust Steward, propter solertiam, non improbita­tem: Because he had done wisely. There is a sharpe reproofe contained in these words, the Children of this world are wiser in their generation, then the Children of Light. Surely the Chil­dren of Light should be as wise in their Generation to accom­plish spirituall and eternall; as the Children of this world are to accomplish their worldly and temporall ends.

In the words wee have three things. First, his Office and condition, he is a Steward. Secondly, his deposition and ejecti­on: The same rich man who committed to him this trust; doth for his unfaithfulnesse therein cast him out. Thou maiest be no longer Steward. Thirdly, the Account that he must give when he goes out of his Office of all his receipts and expences, the goodnesse that he hath received, and the goods that he hath wasted: And from hence these three observations doe arise.

First, all men, even those in the highest Place, and the greatest Honour, are but Stewards unto God.

Secondly, their Stewardship shall have an end, they shall not be alwaies Stewards. [...] elegao­ter Epis [...] vel past [...]r [...] typum ge­tit. Petist [...]etiam exte [...]dia [...] princi­pes seculates, qui Regnu, vel Provin. [...]gubern [...]dup a­sic [...]untur Dem (que) ad quemiun (que) patrem familiar, qu [...]al [...] rum cu [...]am [...]rit, vel ad quamvu Christianum qui conscientia s [...]a cu­ram hab [...]t. Salme­ton trall. 29. in Parah.

Thirdly, when they goe out of their Stewardship they shall give an Account And these three shall be the bounds of our present discourse.

First, of his Office and condition, he is a Steward. This is by some applyed to the Magistracy, by some to the Ministry, by some to all Rulers, of what kinde soever, by some unto e­very particular person; who hath received some tallents from God, and is betrusted with his goods whether it be riches, Ho­nours, Authority, Parts, or whatsoever else, to be imployed for the glory of God, the good of others, and his owne spiritu­all and eternall advantage.

All men, even those in the highest Place, and greatest Ho­nour, are but Stewards unto God.

In the opening whereof I shall propound to you foure ge­nerall considerations.

First, you are Stewards, and that is a Title of the greatest trust. God hath indeed immediately but one Steward, Jesus Christ the Mediator, the man of his right-hand, the Father hath given all things into his hands, Io. 3.35. & 5 22. Math 28 11. Io. 17.2. Isalm 8.6 1 Cor. 15.27. Heb. 2 8. Eph 1 22. 1 Cor. 15.28. Heb 2.13. Io. 17.4. hath put all things in subjection under his feete. The dispensation and administration of both Covenants, is committed unto him. He hath made him the Head of the Church, and over all things for the Churches sake; and at his hands will the Lord require all these. He shall then give an account of his Stewardship when he shall give up his King­dome to God even the Father, that God may be all in all.

But Jesus Christ hath many under-Stewards in the admi­nistration of all things here below. Eph. 1.11. & 3.10. Dan. 10 11. The Angels are therefore called Principallities, if good things be to be dispenced: An Angell comes to Daniel, and tells him, thou art greatly beloved. If wars be to be raised; Dan. 10.19.20. An Angell goes forth to fight against the King of Persia, and then the Prince of Gracia shall come. Ge­nerally, the spirit of the living Creatures it in the wheeles. Enech. 1.20. Next unto the Angels, Pro. 8.15 16. Io. 5.22 27. 1 Tim. 6.15. Christ imployes Magistrates and Ministers as his Stewards also. And as Christ shall give an account to his Father, at the giving up of his Kingdome: So shall they render an account to Christ at the giving up of their stewardship.

That it is a great trust committed unto Magistrates to be Stewards under Christ; all the Titles given unto them in Scrip­ture doe fully manifest. If a Kingdome be to be supported, they are the foundations of the earth, upon which it stands, Ps. 82 5. [...]. If it be to be defended, Ps. 47.9. yet are the sheilds of the earth. If the City be besieged, yee are the barres of the gates. If an assault be made, yee are the repairers of the breach. If wounds bee given, yee are the Chyrurgeons, and the healers: If the State be distempered, Hose. 116. [...] Vectes. Chald. Schindl. Drusius. Ternov. Esay. 58.12. Esay. 3.7. [...]. Sept. Ps. 15.7. yee are the Phi­sitians. All these Titles denote the highest trust.

But yet because the more fully yee know your receipts, the better ye will be able to judge of your accounts: Let us there­fore more particularly look into that trust which the Lord hath as to Stewards, committed unto you, in these six particulars.

First, God hath betrusted you with the Lawes of this Land, which are the foundations upon which the Kingdome stands: [Page 6]That ancient hedge, by which wee have beene keept hitherto, from running first into a Common and then into a Wildernes. A hedge, ad seperationem, & ad munitionem; which hedge ne­ver any did attempt to breake, but a Serpent did bite him; which boundstones never any did attempt to remove, but they were hurt therewith, Eccles. 10.8. These Lawes are the com­mon inheritance, and patrimony of every free-borne Subject; the common refuge and Asylum of every oppressed soule. These are committed to you as Stewards in a double respect, in the legislative and the Judiciary power.

The legislative power; I say, is yours; because in you all the Lawes of the Land begin; they are by you propounded, by you desired. Flet al. 1 [...]7. Sect. 6. Rex Anglia leges sine subditarum ass [...]nsu mutare non potest: nec subjectum popu­lum renitentem o nerare imp [...]sitio­nibus peregi [...]is; quare papulus ejus libere fru [...]tur bonis su [...], legibu [...], quas cupit regulatus &c. Fo [...]escue de laud: legum Angl. c 9 Rex meliut per altos quam per se [...]psum judi­ciaredd [...]t quo, proprio [...]e nullus regum Angliae ju­duiumprese reusus est. ibid. c. 8. p. 24. Esay 58.6. Amos 5.21.24. Iosh 7.10. And Laws they cannot be unlesse by you consented to. Lex Regia non est quicquid de voluntate Regis tantummodo praesumptum est; sed quod magnatum suorum consilio & assensu definitum fuerit. Take heed therefore that you leave no unjust or unnecessary Lawes unrepealed: Take heed there bee no unjust or dangerous Lawes enacted, lest you establish iniquity by a Law.

The Iudiciary power also is yours: See that Iustice be execu­ted according unto Law without partiality without delay: God expects, that in your fastings you should loose the bands of wickednesse, unty the heavie burdens, let the oppressed goe free, and that you should breake every yoke. God will not smell in your solemne. Assemblies unlesse Justice run downe like water, and judgement as a mighty streame. Seeke judgement, releeve the oppressed, then come, pray to me, and reason with me; this is the Lords order Esay 1.15. or else God will answer you as he did Joshua praying, Wherefore lyest thou upon thy face? Israel hath sinned in the accursed thing. What accursed things there are among you, God knowes. There is a great cry of ac­cursed things in the Nation. The children call for bread, and there is none to breake it to them. The Subjects cry for justice, and there is none to dispence it. It is an honorable title indeed for Magistrates to be called the shields of the earth; but very dishonourable for them to become scuta praedatorum (as the ordinary Glosse renders that place) shields of, Psal 74.9. and shelters for [Page 7]Robbers. Mountaines of prey, Ps. 74.20. that the high places of the Earth, should be full of the habitations of cruelty.

Secondly, God hath be trusted you with the lives, liberty, and property of this Great people: Lam. 4.20. Sub cuju, cutela sperate adluc & respirare possumus Tarnov in loc. Esa 2 [...] 23. 24. Esa. 32.1.2. Nah. 2.5. [...] Testudo militaris, sub qua milites tecti murumsub­cunt. Drus. in loc. Hab. 1.14. and for all these you must give an account. Ye are the breath of our nostrils, the naile fastened in a sure place, upon which the vessells of all quantities hang. If our liberties be to be defended, ye are our hiding place. If they be to be vindicated, ye are our covering, under whose shadow, next under the shadow of the wings of the Almigh­ty, we hope to be safe. If the lives of the Subjects of England be not protected; if their Property be not preserved; if their liberties be not vindicated; but they are left, even as fishes of the Sea that have no King, but the great ones devoure the lesse without controll; truly at your hands will the Lord require it. And though you may be able by your power now, to preserve your selves, from those violences and oppressions, which for­merly you were liable to, equally with other men; yet know that not only your owne good, Esa. 22.24. but the good of the whole de­pends upon you. There must hang upon you cups as well as flaggons. A good Magistrate ought to bee in the Common­wealth as the soule in the body, which is tota in qualibet parte.

Thirdly, God hath betrusted you with the Religion, Ordinan­ces, and worship of God in this Kingdome, and in an especiall manner with this great worke of Reformation, which he did so unexpectedly begin, and hath so far made bare his Arme to carry on, against the highest opposition that could be made, by the power or policie of this, and the neighbouring Kingdomes, Rom. 3.2. The Apostle saith, The Oracles of God were committed to the Jews [...]; so committed that they were concredi­ted; not for their owne persons only, but that they might bee transmitted by them to their posterity. So are the Ordinances of God committed unto you, that you may transmit them. Surely the stability of the Kingdom stands in the Religion of it. If the Lord cast the house which he hath sanctified for his name out of his sight, 2 Chron. 7.20. he will quickly pluck you up by the roots out of the land which he hath given you. Ezek. 16.39. If he throw downe your eminent [Page 8]place, Ezech 10.2. they shall quickly strip you of all your cloaths, take away your faire Jewells and leave you naked and bare, Iniqua nonquam regna perpotuo [...]anent. Sen. Thyest. 2.1 for the fire that burnes the City is taken off the Altar. Ʋbi non est san­ctitas pietas, fides instabile regnum. Wisdome and knowledge shall be the stability of thy times and strength of salvation; the feare of the Lord is his treasure, Esay 33.6. If you would not have the Kingdome to be rooted up; let not Religion be rooted out. Let it be only Mariana's opinion, ut nihil princeps de Religione statuat. And let it ever be thought an evil consequence amongst reasonable men; that because Magistrates cannot constraine mens consciences, Revel. 17.5. therefore they may not restraine their acti­ons, their errours. Surely Rome is Mystery, Babylon the Great mother of the Harlots, Rev. 17.13.14.16.17 Quam [...]up [...]o atā habeti, [...] [...]tam consensione Imperato [...] obs quium [...] [...]am certa sit [...] r [...] aliena [...] [...] nerum, & tan demilla ult [...] vastatio, [...] & idemest a [...] utriusque. Brightin. in Revel. 17. Downames Treat. concern. Antichrist. l. 1. c 9 and as it was the sinne of the ten Kings to give their Kingdomes to the beast, to receive his mark, in their right hand and in their fortheads: Submit themselves, and use their power, to cause those under their authority to do the like. So when the Lambe shall overcome them: which shall be by their conversion, not their destruction, and they shall hate the where, eat her flesh and burne her with fire: they shall then use their power against her in the same way that they did for her when they gave their Kingdomes to her, sc. by hating her themselves, and causing all under their domi­on, to their utmost, to doe the like. Surely Rome shall fall as well by the Civill, as the Spirituall power, by the Sword as well as the Word, and the ten Kings shall make her desolate. This is approved by God, as being the Magistrates duty even in mat­ters of Religion; which doubtlesse they shall exercise each of them in their owne Kingdomes respectively; before they shall goe forth to make War against her in a forreigne nation. Contra Cr [...]seen. G [...]ammas. l. 3. c. 51. And Austin hath concluded, In hoc Reges Deo serviant in quantum Reges. So far therefore as Religion is corrupted, the worship of God prophaned, the faith once given to the Saints blasphe­med; if it come under your cognizance, it will be set upon your account.

Fourthly, God hath betrusted you with the Saints and the Church of God among you. Iam 1.18. Mal 3.17. These he hath first committed un­to Christ, not as an ordinary gift, but as the first fruits of the [Page 9] creatures, Iam. 1.18. Mal. 3.17. Esay 49.8. Rom. 8.24. [...] Esay 44.28. Psa. 105.15.16. Esay 43.4. as the choisest jewils among all the treasures of the Creation, for whose sake, and by whose Covenant the world stands, for whose good chiefly the Magistracy is appointed; for whose sake the Lord will reprove Kings: and for whose lives God will give Nations. David saith, his eyes in govern­ment should be upon the saithfull in the land. Psal. 101.6. Take heed how you neglect or despise one of these little ones; and how you prefer unto these a disciplinarian Saint; but a prophane man, a drunkard, a railer, a cursed speaker, whose Religion began with his opinion; and whose profession hath risen with the hopes of his preferment. Take heed when sentence is to bee executed upon a prophane man, who hath a member to be cut off; that you turne not the backe of the sword of Authority; and when a godly man hath but a haire amisse, you turne the edge and strike a full blow. This may tend to advance for­mility, but will never piety. Surely with God neither circum­cision availes any thing, nor uncircumcision, but a new creature; Gal. 5.6. & 6.15. Col. 3.11. and methinks nothing else should availe with us, For the King­dome of God consists not in externals, and formes, after this or that way, but in righteousnesse, and peace, and joy in the holy Ghost, he that in these things serveth God, is accepted of God and approved of all good men, Rom. 14.17, 18. It is your duty therefore to cherish holinesse, in what shape soever it be re­presented; and to discountenance prophanenesse, what vizard soever it may put on.

Fifthly, God hath betrusted you with the guidance of this great people, which Salomon looked upon as a very great trust; and therefore made it his only request, 1 King. 3.9. that God would give him wisdome to goe in and out before so great a people. Ezek. 31.17. You are the armes by which they are led, Psal. 77.20. he led his people like a flock by the hand of Moses and Aaron. 2 Sam. 14.17. You are the An­gels that God hath appointed for their conduct; and to you the generality of the people looke; as to the pillar of fire and the cloud for direction. You have a virtuall influence into the whole Nation, the people generally being a lumpe ready to re­ceive any leaven: those that will willingly walke after any commandement whether for good or evill. Let it not be char­ged [Page 10]upon you, Esay 9.16. The leaders of this people have caus'd them to erre, and they that are led by them are destroyed; Ier. 50.6. or that my people have been lost sheepe, their shepherds have caused them to goe a­stray, they have turned them away on the mountaines, they have gone from mountaine to hill, they have forgotten their resting place. Formerly neglects in this kinde might be somewhat extenuated, by the extremity of the War; but now God hath subdued your enemies, and made the way plaine before you. If some better course bee not taken for the guidance of the people; God will surely put it upon your account.

Sixtly, God hath betrusted you with the prosperity, happi­nesse and hopes of the neighbouring Churches. Publique persons should have publique spirits, and these will have publique de­signes. It is a hireling, that lookes no further then his owne party, the raising of his owne family, and the feathering of his owne nest. The glory of God, the advancement of the King­dome of Christ, the care of all the Churches, should bee the matter of all your debates and consultations. Private men have but short hands; they can only reach out their prayers unto the Churches necessities. But men in publique imloy­ments they have long hands, large opportunities. It were a consultation worthy of a Parliament to say, [...] We have a little sister, a dying sister, and she hath no breasts, what shall we do for our sister in the day that she shall be spoken for? Ireland calls, cries, stretcheth out her hands all the day long unto you; they have loo­ked for assistance, even till their eyes faile. God knows where the stop and obstruction is, and will certainly search it out. For you to have the honour to be the repairers of the breach, the restorers of Cities to dwell in; for God to give you your sisters for daughters, [...] which is the promise made to the Jewes in their returne; these things should be great in your eyes.

If you consider these particulars, and take off your eyes from your Honour, and fixe them upon the trust committed to you, and the account that will be required of you; you will conclude it is no light thing to sit within your walls. There­fore as the Apostle saith of the Ministers. Let men esteeme of us as the Ministers of Christ, 1 Cor. 4.1. and stewards of the mysteries of God: [Page 11]so we doe account of you, as the Ministers of Christ, and Stewards of all the pretious things of this Nation: and so humbly desire you to esteem your selves.

Secondly, though you are Stewards, yet you are but Stewards: not owners, and Proprietaries. For this Ste­ward was accused to his Lord for wasting his goods: there­fore the goods in the hand of the Steward, remained to bee the Lords still. Hee hath not so committed any thing to your trust, as to relinquish his owne interest in it, or care over it; you must therefore imploy all according to his ap­pointment, and direction: lest one day you be found wa­sters and unjust stewards. If Ministers who are the stewards of the mysteries of God, in his word doe seeke to themselves preeminence; draw disciples after them, dawbe with untem­pered morter; make merchandize of the Truths of God, or the soules of men; pollute the name of God, for handfulls of barly, and peeces of bread; to slay the soules that should not dye, and to save the soules that should not live; this is to abuse their power in the Gospell. So for Magistrates, to make use of their authority, to inrich their families, gaine to themselves a party, pleasure their friends, and crush their adversaries; this is to abuse their power in the King­dome; this is wasting your Lords goods for which he will call you to an account.

Here give me leave to mind you, First: Le [...] est quasi or­ganon divinitus datum, quo soci­etates humanae optime regantur Stephan. [...]nn. vin­diciac [...]tr. Tyran. q. 3. p. 99. Leges & consue­tudines Anglia, &c. That the Lawe [...] of this Land are not yours: you are but stewards; they are Gods Lawes, and the Lawes of the people. And though they be not, as the Laws of the Medes and Persians, unalterable: yet there is some thing sacred in them while they remaine Lawes, as being the rules of the common justice of the Kingdome. The Magistrates are legum custodes & mini­stri, therefore it is not in their power to dispence with the Law at pleasure, which is their rule in judging, as it is the peoples in obeying (except only in some extraordinary e­mergencyes for the preservation of the publick, which the [Page 12]providence of man cannot foresee, Poteste, Regis juris est, qui cum sit author juris; non debet inde nasci injuriarum occasio, unde ju­ranascuntur: & quod ex officio suo aliis prohibe­re necesse haber, id [...] persona propria commit­tere non. debet. Potellasenim juris solius Dei est, injuriae vero D [...]aboli, & cujus opera secerit, e­jus & Minister e­rit. Fleta. l. 1. c. 17. S. 8. Si Lex violata u­num liabet persu glum Asylum sceleratorum. omnium foret. Qui vindicando sceleri, gladium a lege accepit, scelus ipsum ad­versus legem ar­mate [...]. Jun. [...]in dict. [...]. tyran. q. 3. p. 109. Pet. Mat [...]n 1 Sam. 11. Host. 5.10. Braclon. l. 10.8. Iudex non debet judicate delege, sed secundum le­gem: alioquie roerentur omnia. Aug. lib. de ver [...] Relig. Anti [...]rhus tertiu [...] Asiae, Rex omnibus Regni sui V [...]bibusscripsit [...] [...]quid in literis, qua ejus nomi­ne scribereatur, legibus repug [...]aret, credereat, se ignaro scriptas fulsse & propterea non parerent Dionys H [...]hcarn. l. 1. Si Le [...]es Regibus potiores sunt, si Reges Legibus, ut servi Dominis, patere renentur; quit non le­gi, quam regi patere malit Quis regilegem violanti obsequatur; [...] contr. Tyran. q. 3. p. 107. Rex non est Regm proprietatius, nec usus [...]. Hedienullum [...]egnum est, in quo non li­cear singulis, [...] jursuum persequi; ita ut s [...]pius Rex quam pr [...]tus [...] cadat. ibid. p. 116. nor his wisdome pre­vent: And in these cases, salut populi est suprema lex) but in a common and ordinary way of justice, the Law should be as the publique standard to measure all by. The Magistrate indeede should take care, and be exact in the Lawes that he makes, that nothing in them be wanting or redundant; no­thing burdensome to the people: But being by serious advice and publique consent established as Lawes; if the Magistrate goe against them, he shall incurre the sentence, of being one that remooves the boundes. Rex ipse non debet esse sub homine, sed sub Deo & sub Lege; quia Lex Regem facit. Digna vox est ex Majestate regnantis, Legibus alli­gatum se Principem profiteri & majus est Imperio Legibut submittere Principatum.

Secondly, that the Liberty and Property of this People are not yours. You are not Lords, but Stewards: You cannot graunt Immunities or Impunities, which the Law doth not. Leges vitae necis (que), potestatem habent non Reges. As you ought not to restraine those, whom the Law sets at liberty: So you ought not to enlarge those whom the Law hath bound. Surely, clementior pastor est qui lupum, necat quam qui servat: he that is more mercifull then the Law, in this respect is cruell. And for property the meanest Subject hath as true a Title unto his estate, as the greatest. All things in this Kingdome indeede are yours; ad Imperium, to command them according to Law, and for the necessity of the Nation: But they are not yours ad Patrimonium; to dispence them at your pleasure to whom, when, and in what manner will you.

Thirdly, the Religion of the Kingdome is not yours: It was Jeroboams brand, and will be to the end of the world; that under his Government the defection in Religion was made, that he was the Son of Nebat that made Israel to sin: And it will be Jehu's dishonour for ever, that he made Reformation, but an Act of Pollicy, to establish the King­dome upon himselfe, and his Posterity. Surely God did ne­ver commit a people to the hand of a Magistrate so; as to devest himselfe of his Authority over them; but that they should be so under the Magistrate as that they continue Gods people still; and it is just with God that a people should be oppressed, and broken in judgement; if willingly they follow such commands, Hose 5.11.

Fourthly, Dan. 4.7. Psal 47.9. 2 Chron. 1 [...].6. the Publique Justice of the Kingdome is not yours: But God, the most High rules in the Kingdomes of mortall men, the sheilds of the earth belong to God, he is with you in judgement, and when yee submit your consciences, cast downe your Crownes; rule with him, and for him, then he is greatly exalted.

Thirdly, being Stewards, you must imploy all that is committed to you with wisedome, and faithfulnesse, Luc. 12.41. [...]. Fidel [...]s est dis­pensator, qui non quod suum est quaeris, sed quae Iesu Christi, cu­jus vices gerit. Quodque cedit in aedificationem & augmentum Ec­clesiae in cuj [...] gratiam fibi om­nia commissa sunt. S [...]ella in Luc. J [...]sh. 19.49. Tyrannu [...] non solum est sine [...]l­rulo, led & ex [...] ­citio. for the good of the Family, For these are the qualifications of a Steward mentioned by Christ himselfe: Who is that faith­full and wise Steward, whom his Lord shall make ruler over his Household?

First, with faithfulnesse, to give them their meate in due season: To improove your Authority to the utmost for the publique good; not only to deny your selves, but forget your selves, and with Joseph to provide for the whole Land of Aegypt, and yet to procure no possessions for him­selfe or his sonnes therein; with Josua to give the people of Israel possession of the Land of Canaan, and reserve no­thing in it for himselfe. This is the difference that the Phylosopher makes betweene a King, and a Tyrant, the one seekes his owne, and the other the peoples good. For [Page 14]Magistrates to eate the fat, Totserè possunt esse capita tyran­nidis, quot sunt species oppressi­onis. N [...]c solum Rextyrannus di­ci Injustè impe­ra [...] potest; fed euam ahi qui ty­t [...]hicè domi­nautur. Greg The­loss. Syntag. jur. l. 6.20.9. drinke the sweete, feede them­selves, and not the flocke. This becomes not a faithfull Steward.

Secondly, with Wisedome. Magistrates had neede be wise; even as an Angell of God, that you may so manage your Authority as it were to take the people by guile; to gaine upon their hearts; for he that is not in the hearts of the people, shall have little command of their persons or actions. You are to engage all sorts to you, and to take heede how you disoblige any in an unjust way: Especially let your wisdome be seene in managing the publick Trea­sure of the Kingdome with frugality, and for the publique good: (because upō this the eies of the generallity are most fixed) that the people may see that you seeke not theirs, but them. Prodigality of the publique purse will ever dis­oblige the people to their Rulers. When Magistrates shall pleasure friends, raise servants, advance kindred by other mens estates. The Turkes call tribute sacrum populi san­guinem, Quem profunde­to, aut aliô quam ad populum de­fendendum con­vertere nesas est, Postdl. l. 3. derep. Ture. l. 4. h. 11.5. and hold it an abhominable thing to imploy it to any, but a publique use. For Magistrates as possessors to slay the people, and not hold themselves guilty, and their owne Shepheards not to pity them; to be lavish in the ex­pence of the Treasures of the Kingdome, that in every pub­lique businesse, because it is the publique, so much shall be expended, when even the Tithe would suffice: These things take off exceedingly the hearts of people from their Governours. You should so sweeten your Government with wisdome, that it neither become burdensome nor loathsome: Ze [...]h. 1 [...].16. Carcant sibl Re­ges & Iudices, ne conquaetentes repellant, vel pe [...]ver [...]è judi­cent, ob quod in judicio justi Iu­d [...] filii Dei, Dei co [...]uent, &c. If not your right arme will quickly wither, and your right eye in judgement will be put out.

Fourthly, to quicken you to all this, there are three Ar­guments in the Text. First, you shall be accused unto your Lord for wasting his goods, and no men have more accu­sers then those in publique place. ('Twere well, if this were not one of the sins under which this Land groanes [Page 15] sc. speaking evill of dignities, Flera. c. 17. S. 10. and cursing the Rulers of the people.) You shall be accused if things miscarry in your hand, by a seduced party, by an oppressed people, and the teares of the oppressed will come up before the Lord, Zach. 3.1. Dan. 4.17. [...] Notandum est duplicem perso­nam Angelii im­poni primò sub­scriptores Dei facit in decteto. Postea dicit po­stulare, quod An­geli suis votis ex­pectant humilia­ri cunctos moi­tale [...] & uno con­sensu & quasi u. no ore eos accu­sant coram Deo. Cal. in loc. Bracton. l. 1. c. 2. because they have no Comforter. There is a cry in teares, as well as in blood. The Devils will accuse you. Sathan stands at Joshua's right hand to resist him. The Angels will accuse you, the judgement that came upon Nebuchadnez­zer (that oppressing Prince, who gathered the riches of the Nations like Egges.) Was by the Decree of the Watchers, and the demaund, by the word of the Holy One. And your consciences also will, with this unjust Stewards ac­cuse you, in that day when God shall judge the secrets of all men according to the Gospel. Cumquis habuerit justum Ju­dicem & conscientiam suam testem nihil time at nisi causam.

Secondly, the Text tells you, that unfaithfulnesse in a temporall trust, shall be punished with spirituall and eternall Judgements. For he that is unfaithfull in the least, will be unfaithfull also in much. If you have not beene faithfull, [...]. Notandum est, quo loco divinae mundanae fint ha­bendae, mundus habendas eas p [...]o re ma [...]ima; sed Christut disertè testatur quod sit minimum Chem­nit, in loc. Dan. 4.17. Qui dat regnum coeleste solis piis dat regnum ter­renum & piis & impiis Aug. Imperium Turn­cum quid est, uifi miea canibus projecta Luth. [...], Arist. Eth [...]. l. 1. c. 5. in the Mammon of unrighteousnessc, who will commit un­to you the true Treasure? If you have not beene faithfull in that which is another mans, &c.

Heere wee are to observe three things. 1. The oppo­sition betweene things temporall, riches, honours, autho­rity, parts, learning, &c. and things spirituall and eternall. The one is, that which is teast, (men commonly looke u­pon them as great things, Jer. 45.5. seekest thou great things for thy selfe; though they were not so in subsistance: Yet they were in apparance:) But Christ saith that they are the least of all the gifts of God, which God doth bestow upon the basest of men. It is Christ, and grace, and the things that concorne a better life, which the Lord esteemes as great things, and so wee should account them. The one is the mammon of unrighteousnesse; because they commonly proove an occasion of sinning, and are a meanes to become [Page 16]a snare to the owners; but it is only Christ and grace that is the true Treasure; as the foode, so the riches, that en­dure to everlasting life. The one is another mans, that is chiefely committed to a man as a Steward; for the good of others, and it is this worlds good, which a man neither brings with him, neither shall he carry with him when he departs; but grace and glory are a mans owne, a treasure that no man shall take from him. 2. Observe the end, why the Lord doth commit these temporall blessings unto men; sc. as a tryall of their faithfulnesse; as men doe their servants of whose fidelity they have no assurance; they commit to them first things of lesse consequence, that as they shew forth faithfulnesse in these, His verbis inclu­sa est tacita com­minatio; negand [...] bon [...] spititualia [...] qui abutuntur corporalibus, hac [...] puniendum [...] qui male d [...]prulat bona [...]fitoris; ut in­ [...]um Deus ju­d [...]t aeternir [...]. they may betrust them with greater. 3. The usuall punishment that God doth inflict upon men for abusing temporall blessings is, to deny them spirituall, and eternall. When mens autho­rity, and estates shall draw out their pride, oppression and licentiousnesse, that they beate their fellow-servants, and eat and drinke with the drunken, they becomming beasts in their lives, its no wonder, if at death they be compared to the beasts that perish, and that abusing temporall mercy, God is justly provoked to deny them grace here, and glory hereafter. And it will be enough to silence them all at last day, to tell them, because they were not faithfull in the un­righteous Mammon, therefore the Lord did not commit un­to them the true treasure.

Thirdly he shall be turned out of his stewardshippe in wrath, for his unfaithfulnesse, and be cast out as an abhomi­nable branch; the must be no longer Steward: And this brings us unto the second point proposed, which is,

The greatest Stewardship upon earth shall have an end. Poct. 2. Men shall not be alwaies Stewards.

God doth commonly put men out of their stewardship three waies. Frst, by the power of an enemy; as Zedechi­ [...]h was put out of his stewardship by the King of Babylon [Page 17]when he was carried captive; soyee may see an enimy in your habitations; an enemy sitting upon your seates, Esay. 1.20. Dan. 4.32. Hose. 5.12. Per brachium in­teliigitur roour per occulum pru­dentia. Cal. Privati potesta­tem non habent, nee ullum jus gladii; & ut gla­dium us non tra­didit Deus, ita nec usum gladii ab iis reposcit. Privatis dicitur, mitte gladium tuum in vaginam. A Magistratibus: non geritis gladi­um frustra. Iun. vindis. p 56. Nemo de facto Regis presumat disputare ve [...]u­tamen in populo regendo supe [...]io. res habet; sc [...]le­gem per quam factus ut Rex, & Curiam, sc. Comites, & Pa­rones; qui cum viderint Regem sine frano, frae­num sibi appone­re tenentur. Fle­ta l. 1. c. 17. S. 9. Iob. 3.19. [...]. &c. Morbi & si quid aliud nos morta­litatis admones. Grot. in loe. supplying your places, and you your selves thrust out.

Secondly, by the tumuls of the people, there is a particu­lar curse of God upon the Magistracy in taking off the hearts of the people from them: Either openly and at once; as in the case of Rehoboam, and Nebuchadnezzar, for their cruelty and oppression, destroying their Land, and sl [...]tying their people. God giving them up unto such cursed waies, that their owne Subjects cast them out of their Do­minions. Or secretly, and by degrees, for God is not al­waies a Lyon to a State; but sometimes a Moth, and the Prophet Zach. 11.16. speakes of the withering of the shep­heards right arme, which is the decay of his authority, and ruling power by degrees. Some seditious Libells you know have beene scattered abroad, of the peoples reassuming their power, which doubtlesse is wicked; for God never put the sword into the peoples hands; but yet though it may be the sin of the people, it may be the punishment of the Magi­strate, and the judgement of the Kingdome.

Thirdly, by death, at utmost, then your stewardship shall have an end; these relations are but for the time of this life, and then these Robes shall be taken off, then shall yee faile. [...]. (which the Septuagint renders often for that word [...] in the Hebrew, Jer. 42.17. and 22. They shall dye, or faile by the sword, by the Famine, and by the Pestilence) and lay downe your honour in the dust. And there is not a sicknesse, or any bodily infirmity that befalls any of you, but it is a Monitour to preach this Doctrine; give an account of thy stewardship, for thou canst not long re­maine a Steward.

And this brings us unto the third point; them shall not be only a laying downe of the present office and [...]onour, but it must be with an account.

Doct.3. When men in the highest place are put out of their ste­wardship, [Page 18]they must give an account of their carriage there­in, and the greater their trust is, the heavier will their rec­koning be.

An account unto men, if you would once resolve to ad­just the accounts, and pay the debts of the Kingdome, (which by your owne promises yee are engaged to, and will certainely by all men be expected at your hands) would be unto many an unjust Steward in these dayes, as the hand-writing upon the wall was to Bleshazzar, and would have the same effect; their countenances would change, their thoughts trouble them, the joints of their loines be loosed, and their knees smite one against another. To all such I say, as one to the King, saying he is for his accounts answerable to none, [...]racton. l. 1 c. 1. satu sufficit ei ad poenam, quod Domi­num expectet ultorem, and if a day for these mens Audits here never come; yet this is enough, there remaines for them an account unto God. There is a story of one Ustha­zanes an Eunuch Tutor to Sapores the King of Persia, [...] [...]ozomen. l 2. c. 3. a man of great honour at Court, and an especiall Favourite who had formerly beene a Christian, and afterwards for feare had fallen againe to the Idolatry of the Heathen, and worshipped the Sun: He seeing Simeon the Arch-Bishop of Seleucia passing by, being carried to prison, came to him and saluted him, the Bishop with great indignation repro­ved him for his Apostacy and passed by; with which he was so afflucted, that he cast off his Courtly apparrell, and put on blacke the habit of a mourner, and with great bit­ternesse cryed out, Oh wretched man that I am, how shall I appeare before God; whom I have denyed, and what may I expect from him; when Simeon my ancient friend will not owne me, but turnes from me. Unto God yee must give an account, not only of your selves as men; but also as Magistrates. Cal. 6. [...]. [...]om. 14.12. Every man shall beare his owne burden; eve­ry one of us shall give an account of him else unto God. This I shall reduce to these two neads. 1. As Magistrates yee [Page 19]shall give an account of your selves. 2. Of the people com­mitted unto you.

1. Ye must give an account of your selves as Magistrats, in these particulars.

1. Of your ends in entring upon this great employment; what it was that yee did propound to your selves when you desired it; whether it was for a private advantage or for a publique service, to be in a condition to honour God, and further a Reformation, that the Kingdome of Christ may be exalted: Or else to be in an estate to secure your selves, pleasure your friends, and to make benefit of the times (which is to be feared of many who either declined, or deserted the service at first, and have since desired it, and laboured for it) Then you shall give an account whether your end with Jehu was to raise your Families, and to rote your selves in the Kingdome, or whether with the bramble in Jothams parable, your aimes were to have o­ther men put themselves under any of your shadows, that he might become King of the trees.

2. Yee shall give an account of all your parts, and how yee have used them for or against the truth. Achitophel was a great Politician, whose counsell was as if a man had asked at the Oracle of God. Tertullus was an eloquent Oratour, facundus sed malo publico, of these they shall surely give an account. Some men there are, who by their parts of na­ture and abilities of language, can turne themselves into a­ny shape, guild and varnish over any thing; so as to put a faire glosse upon it, who love diverticulaes and turne a­side unto crooked waies; Ps. 125.5. can like unto the Planets moove with the Orbe, and yet reserve to themselves their owne private and proper motion: Can saile seemingly to such a Port with a full gale, and yet with a side winde turne a­bout to a quite contrary point of the Compasse. Some men there are whose words are full of homonon yes & various acc [...]ptations, Ier. 9.5. who have taught their tongues to speake am­buiguities, [Page 20]that no man can tell what they say; Ps. 58 2. because he cannot know what they meane. And whose actions are full of intricacies and perplexities; like some hurtfull beasts, they love confusa vestigia. They weigh the violence of their hands, Psal. 94.20 [...] 1 Th [...]s 2.5. [...]. 1 Pet. 2.16. [...]. 2 Cor. [...].2. that they may be sure to doe it within com­passe: So as to have for it a faire pretence; they commit evill artificially and by rule, they frame mischeife by a Law; they doe nothing but under a cloake of covetousnesse or ma­licionsnesse; according to the hidden things of dishonesty, that men may have nothing directly against them, and so they wrap it up. Of all this abuse of parts yee shall give an account in that day.

3. Yee shall give an account of all that power and autho­rity that God hath given you among the people, and how it hath beene improved by you, to win men unto God, to advance his honour, to countenance holinesse, and discoun­tenance profanesse and blasphemies in the Nation. Yee are not Gods by Condition, but by Commission only: there­fore yee must rule with God, and for him, it is an evill that proceeds from the Ruler, Miche [...] 5. Eccles. 10.6. Rom. 1 32. Psal 12.8. Duo fit [...]t genera cuslo [...]om: Al [...] circuneuat per civitatem quibus esse cu [...]a debet, ne q [...]il turbetur inter Caves. Alii excabias a­guntiun cen bus ut pat [...]rum, sit piae [...]m adver­ [...]t ext [...]num ho­stem. [...]ud m [...] ­ [...]eris obeunt Ec­clesiaslici; hoc ei­wlis Wagistrattis. Bright [...] in l.c. Rev. 4 [...]. when folly is set in great dignity, and the rich sit in low place; not to honour men according to their worth is evill; but to exalt men for their wicked­nesse is abominable; for the wicked walke on every side, when the vilest men are exalted. Wee reade Cant. 5.7. that the Church of God in her desertion is evill intreated by two sorts, that should have succoured her; the Watchmen that gee about the City, some interpret the Ministers, whose watch is mainely conversant about those within; for what have wee to dee to judge them them that are without? And the Reepers of the walls; the Magistrates, who are to watch for the Church against enemies without, for their safety, and protection; the Church of God is wounded by the one, and disgraced by the other; if this use be made of power, whether Civill or Ecclesiasticall, men shall surely given an account thereof to him who is ready to judge the quicke and dead.

4. Yee shall give an account how under your Government Religion hath beene reformed or corrupted. There are in Or­dinances different degrees of purity, sometimes the sea is of Glasse cleere as Christall; Rev 15 2. Rev 16 [...] Ezech 47.3 4. sometimes its of glasse mixed with fire, and sometimes it becomes as the bloud of a dead man. And there are different degrees of growth and beau­ty in Ordinances; sometimes when the Lord measures the waters that issue out of the Sanctuary, they are to the knees, and are to the loines, and sometimes they are but to the an­cles. Now Magistrates are watchmen, and as their great care should be to keepe God in the Nation; so their vi­gilancy should especially be exercised in observing by what steps the glory of the Lord departs. Ezech. 10 4 18 & 11 23. Therefore the Lord doth exactly set downe in Scripture how far Religion was corrupted in every Kings Reigne, and how far that corruption was by authority countenanced; how Jero­boam had his Idolatry, and that unto this were added the statutes of Omri, and the workes of the house of Ahab, sc. Mich. 6.16. in the worship of Baal, and they did cause the people to walke in their counsells that the Lord might make them a desolati­on. And how afterward the women mourned for Tamuz, Ezech. 8.10 11.14 16. Videntur hi 70 fuisse Senatores concilii Sanhe­drim, erat hic summus Iudaeo­rum Senatus. A Lap. 2 Kin. 10.30, 31, 1 Kin. 15.14. and the ancients of the people worshipped the Sun, and all sorts of creeping things; even all the abominations of the Gentiles. And the Lord in Scripture exactly records how far the Reformation went in every Kings reigne; Jehu tooke away the Idolatry of Baal; but yet he retained the Calves. Asa went far in a Reformation; yet the Lord ob­serves, that the high places were not taken away. 2 Cron. 17.6. In the dayes of Jehosophat the Reformation rose higher, and he tooke away the high places, and the groves out of Judah. And in Josias time, when there was the throwest Refor­mation that wee reade of in the Scripture; yet the Lord observes, that there were remnants of Baal, Zeph. 1, 4, 5, 6. and the Chema­rions with the Priests, some that did worship the host of hea­ven, worshipping and swearing by God and by Malcham; [Page 22]those that turned backe from the Lord, and that sought not the Lord, nor inquired after him. Its recorded to the disho­nour of the ten Kings; that through their inadvertency, and by their authority, Rev 17.13.17 I [...] sed [...], p [...]e [...]atis [...]o [...]in [...] palliata. they countenanced Popery, and gave their power and their Kingdomes to the beast to set up that ly. And there is a mistery of iniquity in all ages, under the forme of godlynesse to destroy the power, unto which Magistrates if they be not very vigilant may easily concurre, and of this also yee shall give an account.

5. Yee shall give an account how the publi (que) justice of the Kingdome hath beene administred. Next unto Gods owne immediate honour, he hath taken care that justice be dis­penced betweene man and man; next to holynesse he lo­veth righteousnesse and judgement. Ps 33.5. And this he hath com­mitted into your hands, as he hath put the word into the hands of his Ministers, and they only in a publique way are to dispence it in Gods name: So hath he put the sword into the hands of the Magistrates, and as it is Gods word that is preached by the one; so it is the justice of the Lord, that is executed by the other. Dent. 33.21. This is the way to remove e­vill from the Nation; then stood up Phineas and prayed say some, Ps. 106.30. [...] Interpellarit. [...] P [...]jud [...]e [...]rit. Mon­tan, [...]. S [...]pt. Es [...]y. 1.15. and executed judgement say others, (for the originall word will beare both) so the plague ceased: The best pray­ers of Magistrates for the remooving of evill from a Nati­on are by letting justice run downe speedily, and they will surely finde that all their prayers are ineffectuall unlesse this concur with them, the Lord will say, when you spread out your hands I will hide mine eyes, and when yee make many prayers I will not heare you, for your hands are full of blood. And the best way to obtaine blessing for the Nation is, I [...]. 31.23. to make it the habitation of justice, and the mountaine of holi­nesse. Saul for not executing justice had even destroyed the Nation; so that when David came to the Crowne, he saith, the Land is weake, P [...]l. 75.3. and all the inhabitants thereof are diss [...]l­ved, I heave up the pillars of it. And the speediest meanes [Page 23]to provoke God to execute judgement upon you, is, to deny the execution of judgement upon others. For thus faith the Lord, Ezech. 34.18.19.22. Behold I will judge between Cattell and Cat­tell, betweene the Rams and the hee Goates. Seemeth it a small thing unto you, to have eaten up the good pasture, but yee must tread downe with your feetethe residue of your pa­stures? And to have drunke of the deepe waters but yee must foule the residue with your feete? Because yee have thrust with side and with shoulder, and pusht all the diseased with your hornes, till yee have scattered them abroad: Therefore will I save my flocke, and they shall be no more a prey, and I will judge betweene Cattell and Cattell, &c.

6. Yee shall give an account how the wealth of the King­dome hath beene expended and imployed. If yee refuse to do it unto men, (which wee assure our selves yee will not) there is none can call you to an account here; but there is an account, that yee shall all give of it before the Lord. Its recorded for the glory of Joshua & Zerubbabel, that they emptyed the golden oyle out of themselves, Zach. 4 12. for to maintaine the Candlesticke. Now for Magistrates on the contrary to empty the Candlesticke to fill themselves, Heb. 2.5. & 1.15.16. to enlarge their desires as hell, & not be satisfied, to take up all with the net, & with the angle, and then to rejoyce because their portion is made fat, and their meate plenteous; Hose 12.8. and say blessed be the Lord, for I am rich, they shall, finde no iniquity in mee, will be to their dishonour for ever. How cunning so ever mens contrivances are, yet surely the Lord will dilligently search it out, Psal. 10.14. for he heholds mischlife and spite to requite it with his hand, he is a God of knowledge, 1 Sam. 2.3. and by him actions are weighed: For all these things God will bring you to judgement, when your stewardship shall have an end.

2. As yee shall give an account for your selves; so for those also committed unto your charge, and put under your command. Heb 13. ly. Ezech. 3.18. As Ministers in their places are to watch over mens soules, as those that must give an account, that if the [Page 24]people dye in their sins their blood shall be required at their hands. So are Magistrates set over Kingdoms, & Common­wealths, as those that must give an account of them that God hath subjected to their authority. God many times doth in judgement to a people, Ps [...]y 19.4. shut them up in the hand of a cruell Lord, and let a fierce King rule over them: Make them the flocke of the slaughter, and raise up a Shepheard in the Land; who will not visit those that be cut off, neither shall seeke the yong, [...] 11.16. nor heale that which is broken, nor feede that which standeth still: But shall eate the flesh of the fat, and teare the clawes in peecees. Though this be a judge­ment upon the people, to set a Leopard to watch over their Cities; [...] 34.10. N [...] [...]untur [...] po [...]us l [...]bdito­ [...], [...]d p [...]o pro pius, q [...]ae in cu [...]odia subdito­ [...] commi [...]e­tunt. Aqum. in Ro [...]. 14.12. V [...]quisque reddet rationem de f [...]t [...]s al enis q [...]at [...] al [...] ­rum vita ad no st [...]am cutam [...]e [...] ­tin [...], & aliorn [...] pe [...]ata ex offi­c [...] nost [...]i negli­gentia proveni­ [...]. l [...]st. ibid. B [...]de leg. & consuerud. Angl. [...]. yet this people will the Lord require at the Ma­gistrates hand. For thus saith the Lord God. Behold I am against the Shepheards, and I will requir [...] my flock at their hand, and cause them to cease from feeding the flocke, neither shall the shepheards feede themselves any more; for I will de­liver my flocke from their mouth, that they may not be meate for them, &c. And the accounts of Kingdomes will be dreadfull; for to whom much is given, of them much will be required, and therefore it will be good for you to call your selves to an account before hand, and to judge your selves ere yee be judged of che Lord. I will conclude this with the serious advice of a great Lawyer of our owne; to the Judges of this Nation. Sedem judicandi quae est quasi Thronus Dei non presumat quis ascendere insipiens & indoctus ne lucem ponat in tenebras & tenebras in lucem; & ne in manu indocta, modo furientis gladio feriat innocen­tem, & liberet nocentem, &c. Sitting in the seate of Judi­cature; he doe not judge contra leges, prece vel pretio, lest he be himselfe judged by him, who hath said vengeance is mine, and I will repay; and with him there is no respect of persons.

Now that you may behave your selves as good Stewards, and be able at the end of your shewardships to [Page 25]give a good account, I shall with all humility set before you these six directions and conclude.

First, make no private advantage of any publique Trust. Build not your houses upon the Kingdomes ruines; if you doe, they will not stand; for the foundation is laid in a curse, and that which is gathered of the Hire of an Harlot, Mich. 17. Prove [...] b [...]aliter loquitur, hoc re­diturum ad mer­ [...]dem l [...]orti, hoc est, in nihilum quia Dominus ta­libus divitiis ma­lediect ideoque in funum statimi abire necesse est, Cal. Eccles. 9.15. Mar. 10.29.30. shall returne to the Hire of an Harlot. I confesse men pay ill and reward their best servants, for their greatest services but with forgetfulnesse and disregard. But there is a re­ward that comes from God only; there is no man that denyes himselfe in any thing, whether Father or Mother, Wife or Children, House or Land [...] for Christ: But the promise is, he shall have an hundred fold more in this life, and in the world to come eternall life. And surely Heaven Will make amends for all your services. I am perswaded God hath given many of you such Heroicall, and Princely spirits, that you would not for all the world in this respect, have your glorying made voyd. And if any shall doe other­wise: They will get to themselves a blot, a wound, and a dishonour, that will never be wiped off. Surely in maxi­mafortun [...] minima est licentia, that may be lawfull for o­ther men, that for you may not be expedient. It may be­fit the common souldiers to be scrambling for the spoile; but it will not be honourable for the Commanders, who should rather say, as Themistocles did after a great victory wonne against the Persians, walking up and downe among the slaine, and seeing many agreat [...]ooty, which he dis­dained to stoope for; but calling to them that stood by, said, T [...]e hec [...] qui Th [...]mist [...]cles [...]. Ammia [...]. Mar [...]l. l. 30. [...] Et involast [...] ad spolium Sh [...]dl. Luc. 12.42. It is recorded to S [...]s eternall disgrace after his victory against Amalecke, that he did fly upon the spoile. 1 Sam. 15.19.

Secondly, give every one in the Family his pertion i [...] d [...] season. Let Justice be as common as the Ayre wee breath in. Eccles. 4.1. Now to heare the cryes of the oppre [...]ed that have no Comforter; would [...] to praise [Page 26]the dead that are already dead, [...]les 4.1. rather then the living that are yet alive. It may be justice may be done (where a publique advantage may come in another way) upon men that have no great relation to some in high place; but if they have any of these references, be the person never so vile, be the matter never so foule, he shall finde friends to plead his cause, and justice against such an one shall finde many a stop. Briss [...] de for [...]. [...]. 3. Constantine's Edict would befit a Parliament in this respect; who published to the people. If any of my Friends, Courtiers, Servants, have wronged any man, let him come to me without feare, and I will not only right him, but re­ward him. Oh what account will Magistrates give in this particular, for honouring friends, above justice, and a­bove God?

Thirdly, nourish not divisions and parties in the Family; which is a great evill in a Steward. Quia tempub. fu [...]ent [...]lei­unt & par [...]es [...]. Tarn. in Z [...]ph. 3.6. [...], &c. Na [...]n. orat. 21. Zach. 10.2. You are called the corner which joynes the building, and by joy­ning strengthens it. It was Athanasius his honour to be percutient bus Adamas, & dissentientibus Magne [...]. God hath honoured you in the one, the Lord grant yee may be like him in the other. For your differences will occasion, or at least foment divisions in the whole Kingdome. Bles­sed be God, our breach is not so great, with those that a­gree with us in matters of Doctrine; but that a little love would cover it, doe not you widen it. Wee have the ex­ample of Christ who hath therein left us a copie to write after. He cared not for giving offence in matters of Piety. When they told him the Pharisies were offended at him, he answered, Math. 15.14. let them alou [...], they be blind leaders of the blind. Yet he was very carefull, not to give offence in matters of liberty, Math. 17.29. he payes tribute though it were not due, lest he should offend them. It was a just reproofe that the Marri­ners gave to the Phylosopher in a storme, propounding questions of no moment, [...]. l. 1. c. 2. [...] while wee are sinking thou art trifling.

And wee may well apply it to our selves. Wee are wrangling about curiosities, when this and the neighbou­ring Kingdome are perishing. And it may justly provoke the Lord to give us up into the hands of our enmies to bring us to an accord. And if I may have liberty to professe my feares, I feare our present divisions may make way for the saddest perfecution that ever was knowne in England. For Christ shall have the bitterest enemies in the last dayes. The fourth beast is divers from all those that were before it, ex­ceeding dreadfull, his teeth of iron, and his nailes brasse which devoured and brake in peeces, and stamped the residue with his feete. Dan. 7.19. The Witnesses that did formerly prophesie in sack­cloth and ashes, Rev. 11.3. [...]. an expression of an afflicted and suffering condition; in the latter dayes they shall be slaine, and their dead bodies cast out, and not allowed a buriall, the most bar­barous inhumanity.

And this bitter emnity shall be coloured over with the greatest shewes of holinesse: Antichrist fights against Christ under his own banner; he is compared to a whore, whose lips drop as the honycombe, Rev. 17.4. and she gives the wine of her forni­cation in a golden cup; under so much flattery and shew of love and profession of zeale for Christ; that many an honest and plaine hearted man, who have not knowne the depths of Satan, may be blinded with such delusions, and may put forth their hand in the persecution with scorners. Satan can creepe into Peter, and for a private end, cause him to dissemble, and then Barnabas also may be carried away by the same dissimulation.

Fourthly, use your Authority to engage the Saints to you; who are the best of the Family, and in them your strength lyes. Zach. 1 [...].5. Take heede how you grieve them, that you doe not [...] 1 Cor. 8.1 [...]. Verberare. Percutere. M [...]. Vulnerare. T [...]m. which are the sharpest stroakes, and the deepest wounds. It had beene but to little purpose for Joshua to have fought in the Valley; had not Moses his hands beene lifted up upon the Mountaine; and [Page 28]the successe varies not according to Joshua's fighting, but Moses praying. Revel. 8.5. Judgements are executed u­pon the enemies by coales that are taken from the Incense Altar, and are poured out in the same Censer, in which the prayers of the Saints were offred. And from thence came the earthquake, the thunderings, lightnings, and voices. Take heede of disobliging the Saints in truth (I speake not for any that doe proudly appropriate to themselves the name) losing their hearts, and their prayers, and all this for matters circumstantiall wherein our owne light is not fully cleere. Indeed there will come a time when Ezeki­els Temple shall be built, and the Lord will shew his peo­ple the Paterne of his House, and all the formes of it. When New Jerusalem shall be built upon the foundation of the Apostles Doctrine, Rev. 21.14. and men shall cleerely see how e­very thing is grounded thereupon: But meane while, a­greeing in fundamentalls, till the Lord cleere these things to us, wee should pity on another, pray one for another, as comming all forth ex eodem utore ignorantia. Tertul.

Fiftly, improve your Authority to perfect the Reformati­on begun. Take care of your Masters goods; lose not what is already wrought: Hose. 13 13. Doe not with Ephraim as an unwise stay long in the place of the breaking forth of children: Yet thinke not that wee are already perfect; looke unto that paterne which the Lord hath set forth in the latter dayes, and see how far wee come short, 2 Kin 13.18.19. and let us presse hard un­to that marke: to be content with low things, is an Argu­ment of low spirit, and to write a nil ultra upon every new degree attained. [...] 6.10. The Church indeed in this world will be only faire as the Moone, which hath some spots, and is not perfectly inlightened: Yet let us set before us the purest paterne, and strive to it.

In this last Church. 1. The Doctrine of Christ shall be preached with so much evidence that all men shall be con­vinced, in comparison of the light that now is: it shall be [Page 29]as the light of the Sun, which only makes it day. Esay. 31.26. 2. The Ordinances shall be pure without all humane mixtures and contributions; the Temple and all things therein shall be measured by the golden reede of the word, Rev. 21 15 16. and Jehovah shall be one, and the uncleane spirit with the false Prophet shall passe out of the Land. Zach. 13.2. & 14.9. 3. The members of this Church shall be holy, Esay. 54.11.12. the foundation shall be layd of Saphires, the windowes of Agates, the gates of Carbuncles: There shall be no [...] there, Rev. 22.3. by reason of holynesse, no neede of put­ting censures in execution; for they shall write upon the bells of the horses holinesse to the Lord: Zach. 14 20.21. And every pot in Je­rusalem and Judah shall be holinesse to the Lord: And in that day there shall be no more the Canaanite in the house of the Lord of Hosts. And there shall be such a spirit of discerning, that only open and prophane men shall be without, but also every one that loves and makes a lye. Rev. 22.15.

4. From these Ordinances there shall be abundance of Converts, for the more purity the more power. When the waters shall ishue out of Ezechiels Temple, every thing shall love where they come, and the fish shall be as the fish of the great sea exceeding many. Esech. 47 9.

5. Their Communion with God shall be glorious, and full of evidence: The glory of the Lord, and of the Lambe shall be to them, Rev. 21 23. as the Sun in the Firmament, a constant and a perfect Light, (for the more of Gods order the more of his presence) the name of the City shall be Jeho­vah Shamah, the Lord is there. Ezech. 48.35.

6. There shall be a perfect and sweet Communion one with another; as Communion with God growes; so doth the Communion of Saints grow; the neerer the lives are to the Center, the neerer they come one to ano­ther. All divisions shall be taken away about the wayes of worship, Jehovah shall be one, and his name one, Zach 14.9. they shall glorifie God with one minde, and one mouth, serve the the Lord with one shoulder. Zeph. 3.9. Blesse God for the Reforma­tion [Page 30]begun, and strive to perfection: Alwayes have an eye unto this paterne, and so far as yee come short; so much is wanting of that pitch, that the Lord hath set forth as attainable in this life.

Sixtly, follow your imployments as Magistrates, yet so as you neglect not your duty as private Christians: Make use of all for your spirituall and eternall good; that being faithfull in that which is another mans, God may give you that which is your owne. Consider your selves to be Ste­wards, and make your accounts even day by day; & when you come from judging publiquely; then judge your selves in secret before a higher Trybunall then your owne, that you may give an account with joy, and not with griefe in the end. Thinke of your Honour so, that you forget not your Office, yee are but Stewards: So rejoyce in your Office, that you remember your end: Yee shall not be alwaies Stewards. So glory in your receipts, and exaltations, that you forget not the account of your stewardship. And this (in the name of the Lord who hath given to his Ministers great liberty of speech) I charge you before God, and the Elect Angels, and before Jesus Christ, who shall judge quicke and dead, at his appearing, and in his Kingdome. So this shall be a joyfull voice to you: Give an Account of your Stewardship, for yee may be no longer Stewards.