A sermon preached at Dorchester in the county of Dorcet, at the generall assizes held the 7. of March, 1632. / By John White of Dorchester, rector of the Church of the Holy Trinity. White, John, 1575-1648. 1648 Approx. 109 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A96352 Wing W1782 Thomason E469_6 99864806 99864806 162359

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 Early English books online. (EEBO-TCP ; phase 2, no. A96352) Transcribed from: (Early English Books Online ; image set 162359) Images scanned from microfilm: (Thomason Tracts ; 75:E469[6]) A sermon preached at Dorchester in the county of Dorcet, at the generall assizes held the 7. of March, 1632. / By John White of Dorchester, rector of the Church of the Holy Trinity. White, John, 1575-1648. [12], 31, [1] p. [s.n.], London : Printed in the yeare, 1648. With a four page introduction dated and signed: Dorchester, Sept: 14. 1647. W.P., followed by a five page introduction signed: John White. Annotation on Thomason copy: "8ber [i.e. October] ye 27th". Reproduction of the original in the British Library.

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 eng Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-03 Assigned for keying and markup 2012-03 Keyed and coded from ProQuest page images 2012-04 Sampled and proofread 2012-04 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

A SERMON PREACHED AT DORCHESTER IN The County of Dorcet, at the Generall aſſizes held the 7. of March, 1632.

By John White of Dorcheſter, Rector of the Church of the Holy Trinity.

Pro. 24. verſe 21.

My Son feare thou the Lord and the King, and meddle not with them that are given to change.

LONDON, Printed in the yeare, 1648.

SIR,

AT your laſt being in Dorcheſter, you ſeemed to receive ſome addition of Confirmation of the Juſtice of the Parliaments cauſe in taking up Armes againſt the King, from ſome diſcourſe which you heard from Mr. White: But I then told you that Mr. White not many years ſince was cleare of another Judgement, not only in this point of Reſiſtance, or more properly making War, but almoſt in the whole matter Controverted between the King and the two Houſes, And that ſome of us who were his dayly hearers were much ſcand • lized to ſee his late practiſe and Preaching to move Antipodes to his former Doctrine, e • pecially recommending and preſſing things ſo point blanck oppoſite, on the conſciences of his Auditors, as no leſſe then the truths of Jeſus Chriſt, and neceſſary in respect of our Obedience: This I told you I could make good unto you in foure particulars, Firſt in the point of the Subjects taking up Armes againſt their Soveraign, Secondly in that of Epiſcopacy, Thirdly concerning the book of Common Prayer, and Laſtly touching the Ceremonies of the Church: But your haſte then going for Exter Faire, and your many buſineſſes with your other Chapmen, would not diſpenſe with you to ſtay the making good of my Allegation: And therefore it was your earneſt deſire, That at better Leaſure I would in writing give you ſuch ſatisfaction as might leave you without all ſcruple in theſe particulars, which I ſhall now endeavour to doe as briefely as I can.

Firſt for the unlawfulneſſe of Subjects reſiſtance and taking up Armes againſt their lawfull King, or ſupreme Magiſtrate, what his Judgement was in this point, I muſt appe • le to his Sermon Preached at the Aſſizes held for this County, The Copy of which Sermon, together with the Epiſtle Dedicatory to the Judges of the Circuit, I have here ſe • t unto you. I would not truſt to the fidelity of my Apprentices Brachigraphi who tooke this Sermon from the Pulpit, when he Preached it: for ſo the Neceſſity of keeping pace with the Speaker, The eaſy miſtake of thoſe Characters, and the ſupplements of Memory uſed by thoſe that are Maſte • s of that Art, might render this Copy ſuſpected: But to take away all Objections, I procured a more Authentique Copy from his own Originall. I ſay no more but as our Old Schoolemaſter Mr. Chick was wont to ſay, Res ipſa loquitur: Out of his owne Mouth you may Judge of him.

Secondly for the authority of Biſhops, and Thirdly for the Lawfulneſſe nay Neceſſity and Excellency of the Booke of Common Prayer, There are two other Sermons of his publiſhed, not in print, but in Manuſcript: The firſt aſſerting the Authority and calling • of Biſhops to be, if not Iure Divino yet are Apoſtolico; and equalling the Authority of their Order with that of the Obſervation of the Lords day: The ſecond vindicating the Liturgie from the uſuall cavils of Se • taries, and by impregnable Arguments preferring this ſet forme before all Extemporary Conceptions eſpecially for the Publicke worſhip of God. Nay, we that were his Pariſhioners, and daily hearers in the execution of his Parochiall Exerciſes, muſt teſtifie, That he hath very frequently magnified the Booke of Common prayer, juſtified it againſt all Objections, and affirmed, not only that it was conſonant to the word of God, but likewiſe that if the Holy Ghoſt had vouchſafed his immediate Aſſiſtance in compoſing any booke ſince the Bible, it was in compoſing the Common-prayers of the Church of England. But though I have laboured it yet I cannot procure theſe Sermons: They were by Maſter White himſelfe preſented heretofore (as a Teſtimony of his conformity) to Biſhop Cook, late Biſhop of Hereford but then Biſhop of Briſtoll, and Maſter Whites Dioceſan, whoſe Executors are able to produce theſe undoubted Teſtimonies both of their Authors (then) Orthodox Iudgement, and the truth of my 〈◊〉

Laſtly for his Approbation of the Ceremonies of the Church I ſhall appeale, Firſt to his owne Practiſe in his Paſtorall charge, not only in my time but in my Fathers as you 〈…〉 Secondly, to his frequent juſtification of them in the Pulpit; when you ſee Maſter • tro • g at Dunſtans doe but aske him what he hath heard, and ſeene in this particular: Laſtly to his ſerious Recommendation of Doctor Burges his Defence of Biſhop Mortons Treatiſe of the Three Innocent Ceremonies to the Clergy of theſe parts, exhorting them to buy them: And though his meere Intimation of things to be done, or not to be done, had more influence on his brethren of the Miniſtery then the Commands of their Biſhop, yet to be ſure to put one of thoſe Bookes into the hands of every one of the Clergy, he prevailed with Maſter Archdeacon Fitz • erbert to recommend the Booke to thoſe with whom hee thought his owne perſwaſion had not ſo effectuall authority: I cannot have ſo meane an opinion of Maſter White that he ſhould thus induſtriouſly recommend this Booke to others, meerely to helpe off an impreſſion, though Doctor Burges were his Wives Brother, miſtake me not, I meane not your Paules P • rgation Burges, no, this Doctor Iohn Burges Paſtor of Sutton Coldfield 〈◊〉 Warwick-ſhine, was an 〈◊〉 man, and a Schol • r, Things (God knows) that Cornelius was 〈◊〉 guilty of; But I beleeve he did recommend that Booke not out of my ſiniſter or by and but purpoſely to propagate thoſe Truths which were learnedly defended in is; and becauſe they were ſuch Truths of which he himſelfe ſtood fully convicted in conſcience, for had he but doubted of the lawfulneſſe of thoſe Ceremonies he was better acquainted with the regulations of a Scrupulous Conſcience then to recommend that to the practiſe of others, of whoſe lawfulneſſe He himſelfe doubted. But I detain you too long. Reade this Sermon and then judge of the truth of my Affirmation of the reſt, by what ſatisfaction you receive in this Particular, from

Your Friend and Servant, W. P. Dorcheſter, Sept: 14. 1647.

For my Friend Mr. G.S. at the Sign of the—in Watling-ſtreet, London, theſe.

To the Right honourable Sir Thomas Richardſon Knight, Lord Chiefe Juſtice of the Kings Bench, And Sir John Denham Knight, one of the Barons of the Court of the Exchequer, And to the right Worſhipfull John Browne of Frampton Eſquire, high Sheriffe of the County of Dorcet, mercy and peace from God the Father through our Lord Jeſus Chriſt.

RIght Honourable and Right Worſhipfull, howſoever your Command for the publiſhing of theſe Impoliſhed and ſcarce well-digeſted meditations, pleade my Apologie in this act, both to your ſelves and to the whole world, to your ſelves who cannot diſtike the fulfilling of your owne will, and to the world whe have nothing to blame in my expoſing theſe Imperfect notes to the publique view, but my obedience to your Command (which I was the rather Inforced to yield to in this action, by laying aſide and renouncing mine owne will, and Judgement, that I might ſubſcribe to the direction of ſo high authority, leſt I ſhould be produced as an Inſtance againſt mine owne doctrine) notwithſtanding it lyes upon me to preſent both unto you, and to all an account of my grounds and Intentions both in the choice and in the manner of proſecuting this ſubject concerning the dignity and power of men in authority. I confeſſe I might for my Juſtification here in have recourſe to the uſuall plea, of the Correſpondency of the argument to the auditory and occaſion, but I muſt freely acknowledge unto you, to whom I owe an account of all my action, that beſides this generall reſpect, other Incident occaſions have carried a great ſtroake in fixing my thoughts upon this Subject above any other.

You may be pleaſed therefore to underſtand that a good ſpare ſince, the obſervation of ſome paſſages, here at home among our neighbours, begot in me a reſolution in my ordinary courſe of Catechiſing, among my owne people, to handle and open at large this argument of the power and authority of Governours as to informe them more fully of that whereof too many of them ſeeme to be Ignorant, as alſo to put them in mind of that which was too often forgotten; while I expected to bring this reſolution into act, in my ordinary walke, which mine owne bodily Infirmites Interrupted, it fell not in ſo ſoone as I expected, I was not only requeſted, but in a ſort Importuned, to ſupply that roome in which I ſtood before your Lordſhips at the laſt aſſizes, and by that meanes as I conceived, haſtened by Gods hand, to the undertaking of this taske, which had bin too long deſerred; and becauſe withall ſome like occurrence in other parts diſcovered the errors of men in their Carriage towards Governours to be an Epid • micall diſeaſe, I conceived it needfull, not only for the inſtruction of my owne people, but for the removing of ſcandall, to proclaime unto the world, that groundles Jealouſies, uncharitable Conſtructions, harſh Cenſures, unchriſtian Imprecations, Inſolent behaviour, and uncivill Carriage towards ſuch as are in place of authority, are but the fruite of ſome diſtemperd paſſions, of ill governed minds, and not the effects or Iſsues of any godly diſpoſitions, which being governed by the Spirit, are taught to yield unto all men, the fruits of Love, Peace, long ſuffering gentlenes, goodnes, and meekenes; and much more towards ſuch as are in authority, honour, reverence, ſubjection, and fervent Prayers, for the proſperity of their perſons and eſtates It is eaſy to obſerve, that, that dangerous evill of ſwelling the heart againſt the higher powers (being the Iſſue of pride and Atheiſme) is nurſed up in our private families, wherein undutifull Children and Servants, being unacquainted with bearing the yoke of their owne Maſters and Parents, by uſe of Cuſtome eaſily take heart, to breake in ſunder the bonds of Subjection to publike Governours. Ignorance of God and his word, muſt needs be a great occaſion of this miſchiefe, and withall, neglect of that private Diſcipline which was exerciſed in former ages, of which we come ſo far ſhort in theſe times, that if the ſucceeding generation ſuffer a decay this way, proportionable to that which wee find already, it muſt needs be eſteemed a ſad preſage of a fearfull Confuſion to Inſue: as the Prophet gives it the ſymptoms of a ſtate paſt hope of recovery, that the Children ſhall preſume againſt the antient, and the vile againſt the honourable, Eſay 3.5.

As for my manner of handling ſo weighty an argument if it be performed Craſsa Minerva, men may be pleaſed to conſider that it was intended for a Sermon, not for a Treatiſe, a Sermon to be heard, not one (as Liſias ſaid of his oration) not to be paſſed over often with a curious eye, a Sermon Confin'd in the limit of an hower, in which when many things were to be delivered, it cannot be wondred if that fell out, which is obſerved to happen in the reedifying of Rome after the Gaules had burnt it, feſtinatio ademit Curam viros dirigendi, haſte occaſioned the neglect of art in ordering of the worke: which alſo inforced the breaking off the very body of the worke it ſelfe in the middeſt, as all that heard me know; ſo that what is now preſented to your view may be termed rather mince murorum, as the Poet calls them, then a compleate building, wherein yet if the foundation be firmly laid, I ſhall have no cauſe to repent my labour, hoping that ſome skilfull Architect may be moved by this occaſion to take in hand ſo weighty a worke, and to raiſe it up to ſome larger proportion, and to bring it on to perfection; the ſame ſcantnes of time which hindred me both in digeſting, and delivering, theſe abortive meditations, a conſideration which might have ſufficiently warranted the carrying of them from their birth to the grave of oblivion, will I truſt pleade my excuſe before all equall minds, againſt ſuch as may perhaps blame my large unfolding of the duties of obedience, when I throng up the Correlative duties of Governours into a more narrow Roome, ſeeing they falling into the laſt place, muſt of neceſſity be handled, not as was intended, but as the time permitted. If it be replyed, that men uſually take Impreſſion of things as they are preſented unto them, and conſequently that ſuch a manner of preſſing the duties of Subjects at large and of Rulers more ſlightly, may probably breede in Governours minds a large expectation of reverence and obedience from Subjects, and a ſlight reguard of their owne Correſpondent obligations to them againe; Let me crave leave to be ſo Charitable as to hope better things of them, that great Law giver would not beleive that any would be ſo wicked, as to Commit paracide, and therefore thought it needleſſe to make a Law againſt it. God forbid that any mans eye ſhould be evill becauſe other mens are good; and that good deſerts ſhould breed thoughts and purpoſes of evill in any heart, much more in ſuch excellent and divine Spirits. It is the honour of Princes to reſemble God, that they hold all men obliged unto them, and yet themſelves lie in no mans debt. If it be Regium benefacere & male audire, to doe good when they receive evill, how much more doth it become Princes when they are provoked by Love, obſervance and patience, to cry out with David, quid Retribuam: or with God, who hath given firſt and it ſhall be recompenced? Rom. 11.30. to receive all and pay nothing backe againe (which is the manner of Cheaters and banckrouts, It is a thought that can as little enter into Princes hearts, as it beſeemes their perſon and places.

I have thus far indeavoured to ſatisfy your Lordſhips concerning the occaeſion of the choice of the argument handled in this Sermon, and the manner of my proſecution thereof, wherein if any man obſerving that by-poſſage, Concerning ſome abuſe in point of Cuſtomes, and wonder that I take occaſion by way of digreſſion, to diſcover my Judgement concerning that evill; he may be pleaſed to underſtand, that the groundleſſe and foule ſlanders of ſhameleſſe men who amongſt others have charged my ſelfe in particular, not only with ſecret incouragements, but with open Juſtifications, of all the fraudulent and Indirect courſes that are uſed in thoſe affaires, Inforced me to a neceſſary clearcing of mine owne Innocency, which I conceived might to beſt advantage be performed publikely, and that in the preſents of a thouſand witneſſes of my owne people, who may teſtifie the Conſonancy of my Apology to that which at other times they had heard more then once out of my owne mouth; of the various Cenſures that may paſſe ſome on the ſubſtance of the doctrine, others on the forme of delivery, the ſtile and phraſe of ſpeech, and manner of application, a third ſore on mine owne perſon, and the moſt on my ſcope and Intention, in undertaking this taske, I am neither altogether regardleſſe, nor too much ſollicitous. If I ſay not with the Apoſtle, 1 Cor. 4.3. I eſteeme not to be Judged of mans Judgement, yet I may truly ſay, that as no humane reſpect guided mee in the choice of the argument, the deductions of the Concluſions, the formes of expreſſions, or manner of application, ſo I ſee no reaſon why I ſhould Judge of mine owne worke, altogether according to the Cenſures and opinions of men, whom if I ſhould ſtudy to pleaſe, then can I not account my ſelfe the Servant of Chriſt, before whom in the ſing lereſſe of my heart having powred out the thoughts of my ſoule, I leave him to pleade my Apologie before all mens Conſciences, in the faithfull performance of this ſervice in this worke: wherein how farre I have trode under foote all ſelfe reſpects, other then ſuch as concerne me as a Miniſter of the Goſpell, I appeale to his Judgement, who knows the ſecrets of all hearts. There remaines no more but my hearty prayers for you all, and for all in authority, for the multiplying of all thoſe graces abundantly on you which may adorne both your perſons and places; and make you accepted of God and honoured of men, that when you have in the feare of God ruled over men on earth, you may receive Crownes and Scepters and Kingdomes that cannot bee ſhaken hereafter in the higheſt Heavens.

Your humble Servant in the Lord Chriſt, John White.
A SERMON Preached at Dorcheſter at the Generall Aſſiſes held there the 7. of March 1632. Text, Pſalme 82.61.

I have ſaid yee are Gods.

THe words, which I have Choſen, as the fitteſt theame for this Aſſembly and Occaſion, are part of an Aſſize Sermon Preached by God himſelfe in Perſon, in the moſt Solemne Aſſembly that ever was, a meeting of the Gods of the earth; upon an occaſion of a high nature, the arraignment of all the great Monarchs of the world; Indighted of the fowleſt Crime that can be charged upon them, the abuſe of their places and offices; producing the moſt dangerous effects that can bee Imagined, the generall diſturbance of the whole world; and thereof by the moſt authenticall teſtimony, Gods own witneſſe, Convicted and found guilty. This Crime is aggravated divers wayes, Firſt, By the nature of the fact, it was Injuſtice, and that in the higheſt degree, Injuſtice in Judgement. Secondly, By the Inducement thereunto, it was the acceptance of perſons, and thoſe of the worſt deſeres, of the perſons of wicked men. Thirdly, By the fearfull conſequence which followed thereupon, the putting the foundations of the earth out of courſe. Laſtly, By the cauſe of all, wilfull Ignorance, both of their duties which was to defend the fatherleſſe, and of their condition both preſent, they were Gods, in this verſe, and future, they ſhall dye like men, in the next verſe.

So that theſe words which I have choſen, taken in relation to the ſcope to which they are here directed, are, one circumſtance of this fearfull crime of Injuſtice; it was acted by Eminent perſons, diſhonouring their places, and abuſing the truſt committed unto them by God himſelfe: I have ſaid ye are Gods.

But if we take them ſimply in themſelves, they containe a Deſcription of the ſtate of Governours, by 3. Circumſtances. Firſt, By their Eminency, to which they are advanced, they are Gods. Secondly, By the perſon that advanced them to this honour, he who hath all honour in himſelfe. Thirdly, By the Evidence by which they hold it, by the word of God, which is ſtronger then all the Potentates in the world, yea more certaine and durable then the world it ſelfe, for it abideth for ever. Eſay 40.8. Every one of theſe Circumſtances yield a Conſiderable obſervation, of them therefore in their order, as the time will permit, and firſt of the ſtate to which Governours are advanced, they are Gods. God himſelfe hath ſpoken it, and therefore wee have warrant to Juſtifie it as an undoubted truth.

Doct: Magiſtrates are Gods.

Gods indeed, but with many differences, which make them Deos minorum gentium, Gods of a younger houſe; for Firſt, They are no Jehovahs, that is a name peculiar to the God of Gods, and his memoriall throughout all ages; as himſelfe ſpeaketh of an other title of his, Exo. 3.15. A name ever held Incommunicable and uncommunicated unto any Creature, untill our new Pelagians in their late Cenſura Cenſurae told us that the name Jehovah is every where Communicated unto men in Scripture, which yet you muſt in Charity believe upon their bare words; for neither doe they quote one Text, among all the Texts that they allege, neither doe we yet find any one conſiderable teſtimony of Scripture, to Juſtifie that bold aſſertion (no) the higheſt Title given to Magiſtrates, is that which they injoy in Common with Angells, they are Elohim, which is rendred ſtrong and mighty powers, or as the Apoſtle Rom. 13.1. Calls them, higher powers; he could not ſay higheſt: for there be higher then they, Eccleſiaſtes 5.8. Secondly. They are called Elohim in the plurall number, not Gods alone, for that God alſo appropriates to himſelfe, Eſay 46.9. I am God and none elſe, and ſo Moſes propoſeth him to his people, The Lord thy God, is one God, Deut. 6.4. Magiſtrates are Gods with God, There bee many that be called Gods, 1 Cor. 8.5. All of them the Sons of the moſt high, as it is affirmed of them in the latter clauſe of this verſe, whereupon they have good warrant to call one another Brother as uſually they doe; they bee Gods not Nati but Facti, by nature the beſt of them conſidered in himſelfe, is but Adam, a man of Read earth, or if you will Enoch a man of miſcries and weakeneſſe, as both their birth and death, and manifold Infirmities of their lives declare. But they are Gods by Inſtitution and ſpeciall Commiſſion, Gods to whom the Word of God comes to make them ſo, as our Saviour Speakes citing my Text, Iohn 10.35. Men called to bee Gods nor by a Writ under Seale, but by a bare Meſſage from God, as we ſhall ſee hereafter, and yet with a Teſte me ipſo, I have ſaid yee are Gods. Theſe differences my Text points unto us, between God and the Aſſembly of Gods, out of which ariſeth a Fourth, they are Gods not abſolutely, but in relation to God: they are no Gods before him, they ſtand in the ſame Ranke with the reſt of the workes of his hands. Job 34.9. But in Relation to Men they are Gods, Ruling over Men, but in the feare of God, as David tells his Sonne Solomon in 2. Sa. 23.3. Wherefore God who found no place for them in the firſt table, which is plena ipſo, filled with himſelfe, yet ſet them in the front of the ſecond, as it were in a middle rancke between God and Man, to whom that of the Poet concerning fame may be applyed, Ingrediturque ſolo et Caput inter nubila Condit, they have their footing on earth, but are lifted up to the heavens by the Eminencies of their Dignities and honours. Laſtly, Unto all theſe Dignities muſt be added a Fifth as a neceſſary Conſectary of the former, Magiſtrates are no Gods at large, or boundleſſe Gods, they are Gods within a Compaſſe, within certain reſtrictions and limitations. Firſt, They are limited in time, onely Jehovah is God from everlaſting to everlaſting, Pſalme 90.2. Whoſe Dominion therefore is an everlaſting Dominion, Dan. 7.14. But Men-Gods as they are not from everlaſting, ſo they are not to everlaſting; every one of them apart holds his Commiſſion at longeſt but for terme of life, and all of them together, their Patents are terminable with the world: at the end whereof. Chriſt himſelfe the grand Patentee, under whom all earthly Monarchs claime, Pro. 8.15.16. ſhall yield up his Soveraignty into his Fathers hand, that God may be all in all, 1 Cor. 15.28. Secondly, Magiſtrates are limited in place, in heaven they have nothing to doe, that is Gods Juriſdiction alone, there he hath Set his owne Throne, Pſalme 11.4. Magiſtrates have their thrones on Earth at Gods foote which is called his footſtoole, Eſay 66.1. And yet no one Magiſtrates Commiſſion extends over all the earth, that God challengeth to himſelf too, to be The Lord of all the earth, Pſalme 24.1. Princes and their dep • ties are every one of them Governours within their Circuits and ſeverall limits and no farther. 3. Magiſtrates are limited in the bounds of their authority both in reſpect of the object and ſubject thereof; in reſpect of their object a Magiſtrates authority reacheth not to all things: to preſcribe and ſet out Rules of duty, whether in worſhip to God, or ſervice to men, or ſobriety to ones ſelfe, this belongs to God alone as his peculiar prerogative, whoſe will is the rule of righteouſneſſe, and the foundation of all; duty only the preſcribing of order in duties required, and the limitation thereof in the Circumſtances of their perſons, times, places, manners, meaſures. Or for the Conſervation of peace and uniformity, that is the Magiſtrates taske. Wherefore the Apoſtle commanding us to pray for ſuch as are in authority, preſcribes the petition in this forme, That we may lead under them a peaceable life in all godlineſſe and honeſty, 1 Tim. 2.2. Where hee makes godlineſſe and honeſty as the foundation laid to their hands, and requires us to pray that Magiſtrates only by their wiſdome and Lawes, may take order that ſuch as walke in thoſe wayes, may live quietly, and peaceably, without moleſtation or diſturbance.

Thus Magiſtrates are limited in reſpect of the object of their authority, their limitation is no leſſe in reſpect of the ſubject of their power; for their Commands reach no further then the outward man, the ſpirit is Gods peculiar, none but he alone can erect a throne in the Conſcience who is the Father of Spirits, Heb. 12.9. A God of the Spirits of all fleſh, Num. 16.22. Wherefore no earthly Prince did ever make a Law to the thoughts, which he only can know, that ſearcheth the heart and Reines, and knoweth the thoughts a farr off, Pſalme 139.2. And therefore he onely can preſcribe unto the thoughts, who is able to examine and take account of them. Let me not be miſtaken, when I ſay the Magiſtrates Command reacheth no further then to the outward man, I ſtill hold the Apoſtles Rule, that obedience muſt be yielded to authority for conſcience ſake, and therefore with ſincerity and truth, and not only in feare and outward ſhow, as we ſhall ſee anone. Laſtly, Magiſtrates are limited in their power both of Juriſdiction and Conſervation; in their Juriſdiction, the diſtribution both of rewards and puniſhments is limited, as well in the ſubject, which is mans outward eſtate, over which Magiſtrates have power, (no mortall man can either diſtreſſe or relieve the Conſcience) ſo in the time and duration, mens rewards and puniſhments reach not beyond this preſent life, when that is ended they can doe no more, as our Saviour ſpeakes, Luke 12.4. In which place hee forbids us to feare men, but adviſeth us to feare God rather who can caſt both body and ſoule into hell, that is, whoſe power reacheth beyond mens, in thoſe two reſpects that I have mentioned, namely that it is both Internall and Externall. Againe, in the power of Conſervation Magiſtrates are limited, it is God alone who upholdeth all things by his mighty power, Heb. 1.3. and in whom all things live, move, and have their being, Acts 17.28. to ſuſtaine without meanes, as Moſes and Eliah, for forty dayes without meat; to create and give meanes, as Manna in the Wilderneſſe, and water out of the Rocke; And laſtly, to give efficacy and power to meanes, when they are prepared, whether extraordinary, as to a little oyle, and a handfull of meale to be ſufficient for many dayes food or ordinarily, as for bread to nouriſh, or cloaths to keepe us warme, this is Gods worke, Deut. 8.3. and Job 37.17. Magiſtrates cannot give, but lay up proviſion for a time of need, as Joſeph did, and may uſe and apply meanes, but cannot give them efficacy and ſucceſſe. So that to ſupport and helpe where the Lord helpes not is beyond the power of the greateſt Prince, even in the judgement of that wicked King. 2 Kings 6.22. Thus we ſee how farre ſuch as are called Gods come ſhort of the true Jehovah, the King of Kings, and Lord of Lords.

But if Magiſtrates be not ſuch Gods, as wee have mentioned, what Gods are they then? wherein conſiſts their mighty power? and what dignity have they above their Brethren? ſurely very much every way: for firſt, they are honoured with Gods owne Title, they are called gods, not by baſe flatterers, as the Popes are by the Canoniſts, but by the Oracle of truth, by Gods owne mouth, and by his ſervant Moſes, who forbids men to revile the Gods, Exod. 22.28. and by the Apoſtle, who tels us that Antichriſt ſhall advance himſelfe above all that is called God, 2 Theſſ. 2.4. that is above all authority and power, even above Kings and Princes. 2. Magiſtrates are graced with Gods ornaments, Majeſty and Glory, wherein they are inveſted, Dan. 5.28. Gods own Robes, Pſalme 104.1. 3. Magiſtrates ſit upon Gods owne Throne, the Throne of Iſrael (for ſo it is termed, 2 Kings 9.25.) it is Gods throne, Jer. 3.17. they ſhall call Jeruſalem the Throne of the Lord. 4. Magiſtrates execute Gods judgements, as Jehoſaphat calls them. 2 Chron. 19.8. and Moſes, 1 Deut. 17. So that Magiſtrates are every way Gods repreſentative; and are therefore ſaid to judge for him, or in his ſteed, 2 Chron. 19.6. Againe, they are Gods in reſpect of thoſe whom they governe, they are their heads. 1 Sam. 15.17. to guide and direct them; and thus Moſes was Arons God, Exod. 4.16. Gods in reſpect of their provident care over them, for their good, whom they doe as it were beare in their boſomes, as Moſes ſpeakes, Num. 11.12. as God doth his people, Exod. 19.4. Gods in obſerving and taking an account of their wayes and actions, and Gods in rewarding and puniſhing their deſerts. Neither are all theſe vaine Titles to commend them to men, and to make them glorious in outward pompe; but they are accompanied with a divine ſpirit for the moſt part, wherewith God furniſheth and aſſiſteth them to diſcover ſecrets, and to diſcerne and judge betweene Plea and Plea, betweene Cauſe and Cauſe, Deut. 17.8. this ſpirit came on Saul when he was ſet apart unto his ſacred function, 1 Sam. 10.9. and upon Solomon being yet a child; and although it be not inſeparably annexed to the ſeate of Juſtice, yet it is rarely denyed to ſuch Governours as ſeeke it as they ought, where their owne or their peoples ſinnes hinder not that mercy. 2. Theſe outward dignities are accompanied with an effectuall power by which the hearts of people are ſubdued unto them; ſo that when he ſaith to one goe he goes, Luke 7.8. nay nations and kingdomes are moved and quieted, commanded and countermanded by their words, trembling at their Indignation, as the beaſts at the Lyons roaring, Prov. 19.12. So that Solomon had good cauſe to ſay, that there was power in their word, Eccleſiaſt. 8.4. and that, of death in their wrath, and of Life in the light of their countenance, Prov. 16.14.15. Theſe are no ſmall advancements unto mortall men to have power to diſpoſe not only of the hearts and lives, but in ſome ſort of the hearts and wils of their Brethren, many times their matches every way ſave in their place and dignity, and for that honour which God hath put upon them; and as Magiſtrates are called Gods, ſo they be to be eſteemed Gods, and that for two weighty reaſons.

Firſt, for the preſerving of Gods honour amongſt men: of wicked men it is teſtified, that God is not in all their thoughts, Pſalme 10.4. and that becauſe he is not in their ſight as his Judgements are not, verſe 5. wherefore as Kings make their power viſible to all their ſub • ects, even thoſe who are removed from their preſence in the perſons of their deputies to whom they delegate their authority, that their feare may be preſerved, and their power be acknowledged throughout all their dominions: ſo God to preſerve his feare and honour among men, that cannot behold the preſence of his inviſible power and god-head, ſtamps his Image upon mortall men his Deputies that they may be as it were viſible Gods amongſt his people. And indeed as it argues a Princes power, when his ſtamp and Proclamation can make baſe mettall paſſe for current coyne, as well as gold and ſilver; ſo it cannot but be acknowledged as a marke of Gods feare in the hearts of men, when his Commiſſion not onely procureth reverence from men who are of worth in themſelves, but acceptance and reſpect unto ſuch, who ſometimes have nothing to honour them, but the very ſtampe of authority that God hath put upon them.

Secondly, if wee regard publicke peace and proſperity, Governours and Magiſtrates muſt needs be acknowledged to be of abſolute neceſſity as well for direction as correction: (ſeeing order which is the foundation of peace muſt needs proceed ab uno as well as it tends ad unum) there muſt of neceſſity be one like the head in the body to command all the members, and direct them in their ſeverall offices and imployments: and for Correction the neceſſity thereof is manifeſted by daily and lamentable experience; the petulancy of untamed ſpirits, impatient of rule and order, which know no Law but their owne luſts, is ſuch, that notwithſtanding Lawes and Magiſtrates, priſons and gallowes, judgement and executions, vix nunc obſiſtitur illis qui laniunt mundum, we have much to doe to keepe the world in quiet; what would be our condition if all theſe meanes of reſtraint were removed? Solomon tels us that deferring ſentence againſt an evill work ſets the hearts of men on fully to doe miſchiefe, Eccleſiaſtes 8.11. what would be the effect of taking away the ſentence altogether, and the authority that decrees it? thus it is not onely true, but every way neceſſary, that there ſhould be Gods upon earth, furniſhed with his ſpirit, armed with his power, and made awfull by his Majeſty, that God may enjoy his honour, and men their peace and ſafety.

Before I can apply this point (for the correcting of this generall evill cuſtome in Sermon-hearers) who oftentimes make uſe of the directions and reproofes, received from the mouth of Gods Miniſters, to preſcribe unto, and cenſure others, rather then to apply them to their own ſoules; Let me crave leave to intimate that I have nothing to doe at preſent with ſmall or great, but only with every ſoule within theſe Walls, which heare me this day. To you therefore I ſay, are Magiſtrates Gods? and dare you deny them that ſervice and obſervance which wee are to yield even to ordinary men? how dare we deceive and beguile them? will a man rob God, Mal. 3.8. ☜ Are wee not aſhamed to ſlight and deſpiſe them? they are marked out for Sonnes of Beliall that deſpiſed Saul, 1 Sam. 10.27. Doe wee not tremble to ſcandalize and traduce them? either with whiſpering Inſinuations with treacherous Abſolon, 2 Sa. 15.3. Or by open railing with wicked Simei, chap. 16.5. Doe we not account it preſumption to paſſe our cenſures upon their perſons and actions, more freely then we are warranted to doe, upon our Bretheren of the loweſt rancke? Is it fit to ſay unto the King thou art wicked? Or to the Princes • e are ungodly? Job. 34.19. Who art thou that Judgeſt another mans Servant, Saith St. Paul? Rom. 14.4. Wee may more juſtly object, who art thou that judgeſt thine own Lord? Doe but weigh how farre the eminency of the perſon againſt whom we offend advanceth the ſin, to beguile the King is not only baſe robery but ſacrilege, to ſcandalize him is not a ſimple ſlander but a degree of blaſphemy, ☞ to violate his perſon is not an ordinary murther but treaſon and paricide, in the higheſt nature. Secondly, Conſider that things of this nature, are not more hainous then manifeſt, and impoſſible to be hid, Curſe not the King, no not in thy thoughts, nor the rich in thy bed Chamber, Saith Solomon, for a bird of the ayr ſhall carry the voyce and that which hath wings ſhall declare the matter, ☞ Ecl. 14.20. As if God had given charge to all his creatures to attend upon the perſons of his Gods, and to avenge their wrong. Laſtly, reſt aſſured that ſuch ſins can much leſſe eſcape unrevenged then they can paſſe uneſpied, when ſo many parties of ſuch eminency and power are Intereſted in the wrong; Princes for their places and dignities, the ſtate for her peace and ſafety, and God himſelfe the avenger (as David calls him) Pſalme 94.1. for his owne honour which is ſhamefully defaced by ſlightning his Commiſſioners, neglecting his deputies, and conſequently villifying his authority. Injuries which if men avenge ſeven ſold, as appeares in the fearfull execution done by David upon the Ammonites for abuſing and diſgracing his Ambaſſadours, 2 Sa. 12.31. Surely God muſt needs avenge ſeventy times ſeven fold, and ſo much more, quanto magis poteſt qui pollet, &c. Theſe conſiderations laid together, cannot but make a tender conſcience tremble at ſuch a gulfe of miſchiefes, carefull to avoid the occaſions, appearances, and bordering paſſages, of ſuch dangerous courſes as lead ſo apparently to deſtruction a; wiſe man will rather chuſe a foule way, then a path ſo neer the edge of the Clife, that a ſlip of his foot, a blaſt of wind or the leaſt unexpected accident, may caſt him head long into the Sea; and a man poſſeſſed with Gods feare, would rather treſpaſſe upon his own liberty, eſtate or peace, ☞ then hazard himſelfe upon the gulfe of Gods fearfull indignation, by ſlighting or contemning his power and authority in the perſons of his Vicegerents, that beare his Image. But I chuſe rather to inſiſt upon an exhortation then reproofe.

If therefore Magiſtrates be Gods, let them be reſpected and acknowledged to be Gods, both by the duties of performance and the manner of performance; the duties we owe to Governours may be reduced unto three heads, reverence to their eminency, ſubjection to their authority, and retribution and ſupply to their maintenance for their care and providence, all included in the fifth Commandement under the name of honour; all to be ſeaſoned with that ſweet affection of love, of which they are the fruits, and all Inforced by the ſtrength of the law of nature, as that Title of Parents given to all kinds of Governours by God himſelfe as in that Commandement neceſſarily implyes: of theſe three Circumſtances in order a few words.

The f rſt of theſe duties is reverence; diſtinguiſhed from feare taken in a ſtrict ſignification three wayes. Firſt, Feare ſeemes to be an Involuntary paſſion, ariſing Immediately upon the repreſentation of a formidable object, whereas Reverence is a voluntary affection, grounded upon Judgement and approbation, and mixt with ſome kind of love and deſire, towards that which we reverence. Secondly, Though eminency may be conceived to be common to the object both of reverence and of feare, yet feare ſeemes to looke more directly at the eminency of power, and reverence to reſpect the eminency and worth of goodneſſe. Laſtly, Feare ſuppoſeth Inequality between the perſons fearing and feared, for a man feares not much his equalls much leſſe his Inferiours; but a man reverenceth oftentimes eminency of the worth and abilities of ſuch as are below him, not only in place, but in worth and parts. This reverence we may conceive to be the advancement of anothers Eminency either in worth or place in our Judgement and affection, with the manifeſtation thereof in our words and behaviour; that reverence which we yield to a perſon for his worth, is given unto him for himſelfe, and is grounded upon the due eſtimation of his eminent parts, whom we reverence; reverence given to a man for the place & rank wherein he ſtands is beſtowed on him not for himſelfe, but for him which placed him in that roome, as upon an Inferiour Magiſtrate for the Kings ſake, and upon the King for Gods ſake; and this is that reverence which we claime unto Magiſtrates as their due; ☜ and that not belonging unto their perſonall abilities, but to their places, and conſequently yielded unto them, not ſo much for themſelves, as to God in whoſe roome they ſtand, and whoſe perſon they repreſent; a circumſtance worth our conſideration, as ſerving for a double uſe, Firſt, To Inforce the neceſſity of that duty of reverence to Governours howſoever qualified, or deſerving otherwiſe, as not due to his perſon but to his place not to himſelfe whom we reverence, but to God whoſe Image we reverence in him: ſeeing there is no more reaſon why God ſhould loſe his right, becauſe he demands it by the hand of an unworthy perſon then why a Landlord ſhould loſe his rent, ☞ becauſe his bailife that requires it is a wicked perſon, or an unfaithfull Servant. Secondly, This conſideration of the ground upon which reverence is due, diſcovers the haynouſneſſe of mens ſin, that deny it to thoſe to whom it belongs; it is not a treſpaſſe againſt men, but a ſin againſt God himſelfe as he tells Samuel, 1 Sa. 8.7. They have not rejected thee, but they have rejected me; ☞ This reverence (as hath bin intimated to you) hath the ſpring whence it flows in the heart, the judgement allowing, the will ſubmitting unto and chuſing, and the affection embracing and entertaining any perſon Inveſted with authority from God by his Ordinances; this reverence of heart caſts a vayle before the eye of the mind, for prying too boldly into Magiſtrates ſecrets; it ſerves for a bridell to the thoughts, to hold them back from uncharitable cenſures of their purpoſes and actions, and for contempt of their places for their failings & perſonall defects, from this roote of inward reverence, ſprings all the fruits of reſpective carriage towards Governours, ſuch are, waiting for their words and directions, keeping ſilence at their Counſells, receiving and performing of their Commands, keeping diſtance from their perſons, advancing them in their preſence with honourable Compellations and reverent geſtures, and in their abſence Commending their deſerts, ſilencing their defects, excuſing their errors, and oppoſing their detractors: without the Concurrence of both theſe, ☞ I meane inward and outward reverence, we faile in this duty, and eſpecially where Inward is with-held, there outward performances are no better then Hiſtrionicall geſtures, and baſe diſſimulations. Reverence to the Eminency of Magiſtrates places muſt be accompanied with ſubjection or rather obedience to their authority, the foundation of authority originally is the dependence which one perſon hath upon another, now ſeeing not only men but all Creatures have their totall and abſolute dependence upon God, it muſt needs follow that to him alone belongs abſolute and plenary obedience, this obedience we terme an abſolute and full ſubmiſſion of the whole man, to doe and ſuffer according to Gods will. Submiſſion we terme it, which is a voluntary act, and is then truly performed when ſenſible appearances, naturall Inclinations and ſelfe reſpects, raiſing in us a deſire to doe any thing, which the will of God hath diſcovered to oppoſe, wee readily lay aſide our owne choice, and chuſe and embrace that which God preſcribes of ſuch ſubmiſſion we find a lively evidence expreſſed in our Saviours Prayer, Ma. 26.39. Father if it be poſſible, yet not as I will but as thou wilt, we alwayes call this an abſolute ſubmiſſion, to diſtinguiſh it from that wich is reſpective, which is obedience yielded unto one for another, as the Apoſtle calls obedience of Children, obedience in the Lord, Eph. 6.1. And the ſervice thereupon, ſervice to the Lord, and not to man, verſe 7. We adde further that this ſubmiſſion is totall without limitation, either in the ſubject or object, it hath no limitation in the object, for it muſt be obedience in all things, ſuch as the Children of Iſrael tender unto God, Deu. 5.27. All that the Lord ſhall ſpeake unto thee we will doe, and that (as God ſupplyes it afterward verſe 32.) not only what, but as the Lord hath Commanded, without turning aſide either to the right hand or to the left; the limitation of the ſubject is Included in the terme following, when we ſay it muſt be the ſubmiſſion of the whole man; of the underſtanding, to approve that which is Commanded as juſt and holy, Pſalme 119.128. Ro. 7.12. Of the will, to elect and chuſe it as good, Pſalme 119.30.137. Of the affections, to embrace and delight in it, Pſalme 119.16.24. And of the outward man, to proſecute it with cheerefull and conſtant Indeavours, which the Prophet tearmes, Running the way of Gods Commandements, Pſ. 119.32. Laſtly, It is added that this obedience muſt be manifeſted in doing and ſuffering, doing with all the heart as our Saviour did his Fathers will as himſelfe expreſſeth, 4. John 34. My meate is to doe the will of him that ſent me, and ſuffering cheerefully and with joy, Ro. 5.3. Heb. 10.34. Chuſing and embracing the will of God in that which we ſuffer, not only as neceſſary, but as good, as the Prophet David doth his Chaſtiſements, Pſalme 119.71.75. This is truly to Beare Gods yoake, Lament. 3.27. or Indignation, Micah. 7.9. Of this kind of obedience to God wee may diſcover a double foundation. Firſt, Gods ſoveraignty and authority, Secondly, His goodneſſe and holineſſe, ſo that we owe ſubjection to his perſon as to our Lord that hath right to Command us, and to his will as holy and good, both in it ſelfe and unto us which therefore we Embrace as the rule of our duty, not only ſubmitting to it of neceſſity, as not able to alter it, but embracing it voluntarily, as not willing to alter it, and eſteeming it the fitteſt for our good, and this is properly obedience for Conſcience ſake, both of the power of the Commander, and of the equity, holineſſe, and goodneſſe of the Commandement, and is that obedience, which is peculiar and due to God alone; obedience to man is ſubmiſſion to doe what man requires, or ſuffer what he Inflicts for the Lords ſake: we terme it ſubmiſſion becauſe it muſt be voluntary otherwiſe it is ſlavery and not obedience; and in this Circumſtance obedience to God and man agree, as alſo they doe in ſome others that follow; for obedience to man as well as to God, extends both to doing and ſuffering, and to both theſe for Conſcience ſake as the Apoſtle tells us, Ro. 13.5. That is, Conſcience of the power of the Commander, as being eſtabliſhed by God the Lord of the Conſcience; although not Conſcience of the Commandement, which we are not obliged alwayes to approve as holy and good, and thereupon to Judge our ſelves unholy and uncleane perſons in ſwarving from it, when it appeares to bee a breach of Gods Law. In other Circumſtances obedience to God and man differ both in the ground and the foundation thereof: for we obey God for himſelfe, and man for God; and in the meaſure of our obedience, to God, as our love to him doth require the uttermoſt ſtrength of all our affections, obedience to man, as our love to man requires ſincerity of the heart but within certaine limits and within degrees of moderation. Laſtly, Obedience to God and man differ in the extent obedience to God reacheth to all that he Commands, obedience to man in as much as man Commands according to Gods w • ll, or at leaſt not againſt it, for where the will of God and man ſtand in oppoſition one againſt another, there the Apoſtle hath reſolved the Caſe, whether it be meete to obey God or man Judge yee, Acts 4.19. A reſolution notwithſtanding which muſt be wiſely applyed, leſt whilſt we refuſe a totall obedience, we ſlip into a totall diſobedience, and ſo became Sons of Belial, phanaticall Anabaptiſts, who can beare no yoake. For the preventing of that miſchiefe, it will not be amiſſe to attend unto theſe Inſuing rules, of which ſome give direction for the right ordering of the mind and Judgement, and others for the guiding of the practice: Firſt, Therefore for the preſcribing of limits to the Judgement, Whereſoever any humane Law tends apparently to the preſcribing of peace, and publike utility (for which humane authority was ordained) there a man is bound to approve the Law as expedient, in relation to that ſtate, although not as ſimply Juſt in the nature of the Law it ſelfe, that is to allow it as a rule, although not of abſolute, yet of reſpective Juſtice, and by Conſequent a mans own heart muſt cenſure the neglect of ſuch a Law as diſobedience to authority, diſreſpect to the State and diſreguard to the publike good, and himſelfe a ſinner againſt God mediately and reſpectively, if not immediatly and directly. Secondly, When it is doubtfull whether the Command of authority, Conduce to publike peace or no, there a man is bound to guide his opinion by the Judgement of thoſe that give the Command, againſt his own Conjectures, unleſſe they be grounded upon very pregnant evidences, as well, becauſe the ground and end of ſuch Commands, being beſt known to thoſe that give them, may have relation to publike utility, known to them though they appeare not ſo to others; as alſo becauſe good Governours are preſumed to have, though not a certaine and Infallible, ☜ yet a more conſtant aſſiſtance of the ſpirit of wiſdome and Judgement in preſcribing, then other private men can ordinarily be aſſured of, in cenſuring and Judging of thoſe things that are preſcribed; theſe two rules are needfull for the direction of the Judgement in approving or Condemning orders and directions given by ſuch as are in authority: Concerning the Conforming of the practice to their orders and Lawes, we may doe well to take notice of theſe three rules that follow. Firſt, Whenſoever humane Law requires any thing to be done, which is Correſpondent to the preſervation of peace, and furthering of publike welfare, that every ſubject is bound not only not to oppoſe or neglect, but to ſubmit to ſuch penalty as the Law Inflicts on ſuch as obſerve it not, as alſo to doe and performe what the Law requires to be done, according to the true Intention of the Law, and that Conſcionably without any careleſſe neglect or wilfull omiſſion; ſeeing the relation which ſuch a Commandement hath to publike good (which Gods Law Injoynes us to further to our power) bindeth the very Conſcience it ſelfe to the choice of every way, ☜ and to the uſe of every ſet means tending thereunto; much more of thoſe means which are preſcribed unto us by ſuch an Ordinance of God, as the Law of the Magiſtrates, the Primary Intention whereof is to bring a man to Conformity to the order preſcribed, and not to ſubjection to the puniſhment in caſe of tranſgreſſion. Secondly, Where the Magiſtrates direction proves ſome way inconvenient, either particularly to ones ſelfe, or generally to the publike, notwithſtanding if the Inconvenience be not greater then the hazard of Infringing publike peace, or of Incurring the Scandall and Contempt of authority, or of Incouraging the Careleſſe or the froward, to neglect or oppoſe Government, there the leſſe evill muſt be choſen according to that received maxime, Salus populi ſuprema lex, and to the Apoſtles rule, If it be poſſible as much as in you lies have peace with all men, Rom. 12.18. One of theſe conſiderations (even the avoyding of offence) moved our Saviour to pay tribute though unjuſtly demanded of him, Ma. 17.27. Laſtly, ☜ Where obedience to the will of God diſchargeth a man from performing the will of the ruler; there it binds him to a modeſt and reſpectfull refuſall, which may teſtifie his reſervation of due reguard to the power that Commands, where he cannot allow the Commandement it ſelf. Secondly, ☞ A quiet ſubmiſſion to whatſoever authority layes upon him, although for his juſt refuſall. Looking to Gods equity in mans Iniquity, as the nobles of J • dah did in Shiſhacks oppreſſion, 2 Chro. 12.6. This is to Indure griefe for Conſcience ſake towards God. 1 Pet. 2.19. To theſe rules let me adde this Caution: Seeing God Injoynes obedience in doing the Rulers will in all things wherein he gives us not a diſcharge by a Countermand of his owne, ☞ Let every man adviſedly Conſider, whether his diſcharge from doing be as cleere and evident, as his charge is to that which is required, doubt in this Caſe is no ſufficient plea againſt obedience: and that rule quod dubitas ne feceris, that which you doubt of forbeare to doe, muſt be limited to ſuch things only as are in our free choice, wherein our forbearance is without danger, and our performance carryes with it the hazard of offending; and this is that obedience which is due to authority,

The laſt dutie wherewith we ſtand charged to Rulers, is ſupply of maintenance, which alſo ſeems to be appendent to their honours and dignities. Sure the Apoſtle reckons it among their dues, Rom. 13.7. Hence it was that ſuch as brought Saul no preſent at his firſt entrance into his Kingdome, even before the means of his maintenance were ſetled by Law, are as well markt out for that refuſall of theirs for Sonnes of Belial, as they are for deſpiſing him, 1 Sa. 10.27. as denying him two duties of ſervice and honour entayled to his Crown. Whteher this ſupply of maintenance be Gods portion as Miniſters Tiths are, and therefore to be received by ſuch as have authority as his due, I will not diſpute. Sure the Apoſtle ſeemes to imply that we ought to pay Cuſtome for Conſcience ſake, Rom. 13.5. And this is out of Controverſie, that the duty of ſupporting Governours by a ſupply of maintenance, proportionable to their places and dignities, is built upon a double foundation. The firſt is Juſtice and equity, not ſo much diſtributive as Commutative, whereby we are bound to recompence the waſting of the Rulers Spirits, the wearing out of their bodies, and the neglect of their private affaires, for publike ſervice, among other Incouragements with a publike retribution; beſides the profits which acrew to the body of a State by the Governours care and provident direction, by which every man without feare or diſturbance, eats the fruits of his own labours, requires the Countervayling of ſo large benefits by a publike acknowledgement, wherein we render unto Magiſtrates a portion of that abundance and plenty which we Injoy by their providence, as we render unto God the firſt of that Increaſe which is multiplyed by his bleſſing. The Second foundation of this ſupply of maintenance unto Governours is neceſſity, ſeeing neither the Majeſty of the rulers place, nor his ability to ſupport the publike, Can poſſibly ſtand to be upheld without ſuch a ſupply from the body of the State; The meaſure whereof Reaſon proportions, at leaſt to the quality, Eminency, and Importance of the Rulers place, and to the neceſſity of the occaſions Intervenient. As for the meanes of raſing this maintenance, reaſon againe Informes us, that ſeeing it is retribution for a Common benefit, and ſupply for the furthering of a Common ſervice, it muſt be raiſed out of a Common purſe, whether by yearely revenues as Cuſtomes or Tributes (which for the antiquity and univerſallity may ſeeme to have ſome foundation in the Law of nature) or by any other way, I leave to be diſcuſſed by them whom it concernes.

We have paſſed over the cheife duties which Subjects owe unto their Governours, the manner how it muſt be performed ſeemes to be pointed at in the Title given them, they are Called Gods, and threfore muſt be honoured as Gods, though not with that kind of honour, which muſt be Civill, not Religious; Yet in divers circumſtances of the manner of performance, many particulars whereof the Apoſtle, Eph. 6.5.6.7. ſets downe diſtinctly. For requiring Servants to performe their duty to their Maſters, as unto the Lord, he directs them to ſerve them, Firſt in obedience to God, Secondly, and therefore with feare, Thirdly, and yet with ſincerity and ſingleneſſe of heart, and Laſtly with Cheerefulneſſe, as they love a Chearefull giver, 2 Cor. 9.7. Let this direction of the Apoſtle be a patterne of our ſervice and obedience to our Governours, what they Command, Let us performe, not becauſe we will, but becauſe they will it, not becauſe it pleaſeth us, but becauſe it is good in their eyes. Let all our performances to them be tempered with feare and trembling at the Majeſty of their perſon, at the authority of their Commands, and the terror of their Indignation, which cannot but make us carefull in obſervation of their directions, in our owne Carriage, ſpeedy in undertaking, and ſedulous in execution. Unto feare adde ſincerity, Let the heart ſtoope when the knee bows in their preſence, Let the heart and affections • oyne when the outward man executes their directions, Let us as well reverence them in the Cloſet, as bow to them in the Congregation, Give them awfull thoughts, as well as honourable Titles, ſpeake as well of them behind their backs as to their faces. Let not feare but Conſcience urge us to the reverence of their perſons, execution of their Commands, and rendring them due reſpects. Let Conſcience Inquire into our failings, and taxe us for our neglect, occultum quatiente animo tortore flagellum, with ſincerity Joyne heartineſſe, and good will as the Apoſtle calls it; Let not ſo much feare Compell us, as Love Conſtraine us, as it did the Apoſtle, 2 Cor. 5.14. to performe all ſervice willingly without gaine-ſaying or diſputing, cheerfully without murmuring or grudging and fully without ſcanting or defaulting; ☞ Undertaking it out of deſire and free choice, performing it with pleaſure and delight, and recounting what we have done with Comfort and content. Let it be bound up in a due relation and reſpect unto God all that we doe, remembring and repreſenting unto our ſelves the Infiniteneſſe of his Love, abſoluteneſſe of his Soveraignty, and omnipreſence of his Majeſty, holineſſe of his nature, overflowing of his bounty in rewards, to thoſe that feare and love him, and of his Indignation in plagues and vengeance on thoſe that hate him, and Rebell againſt him. I make no queſtion if men could be perſwaded to Judge themſelves Impartially according to all theſe rules, concerning the kinds and manner of performing of duties to Governours, the Conſideration of mens Infinite defects, either in totall neglects, or in Inſufficient and lame performances, muſt needs affect the heart, or caſt ſhame upon the faces of the moſt. To ſpeake nothing of ſuch Sonnes of Beliall, who have caſt off both the yoake of Gods feare and obedience to men; nor much of ſome formall obſervers, who under colour of advancing authority further their own ends, Lifting up Magiſtrates unto heaven that they may mount upon their wings, and ſtrengthning their power in ſhow, but Indeed eſtabliſh their owne. But to come to our own Soules, Let the Conſideration of all theſe circumſtances laid together, move every one of us unto a thorow examination of our actions and Carriage thereby; and I make no queſtion but it will ſeriouſly affect the hearts of all Godly perſons, as for want of attending to theſe rules in the Courſe of their practice, may eaſily diſcover their own ſlips into many Irreverent thoughts of the perſons of men in authority; more frequent obſervation of their failings and defects, then of their deſerts and abilities; Cenſures of their errors, ☞ then Commendation of their uprightneſſe; Indignation at their evills, then Compaſſionate bearing of their Infirmities; Complaints for their preſſures, then thankfulneſſe for their protection, agravation of their miſgovernance, then bewayling of the ſins that cauſe it, and a more ready Inclination to deſire their removall, then to pray for their reformation. Let the knowledge of all theſe failings. Lead us further into the Conſideration of the dangerous Conſequence of ſuch evills, which provoke many times diſtaſt and Jealouſie in Governours, perhaps Incouragements and Countenance to rebellious ſpirits, and occaſion ſcandall to Religion. ☜ Let it quicken us to watchfulneſſe for time to come, and be a bridell to all our thoughts, that whenſoever the pride of our Rebellious ſpirits begin to lift up our hearts, we may keep them down with that ſerious reſtraint of Solomon, Curſe not the King, no not in thy thoughts Eccleſiaſtes 10.20. And if any man reply in his heart, that he eaſily approves the yielding of all due reſpect to all wel deſerving Governours; but Cannot prevaile upon his own ſpirit to ſtoop unto the evill. Let him anſwer his own ſoul with that of our Saviour, Ma. 5.46. What ſingular thing doth he in this and Conſquently what reward hath he, do not the Publicans likwiſe. This reaſon nature teacheth wherin doth grace prevaile, thus farre ſelfe reſpect carries us to entertaine them kindly that doth us good, what doth Love and reverence to God win at our hands? The Apoſtle tells us it is never thanke worthy, till for Conſcience ſake towards God, we indure griefe, ſubmitting our ſelves not only to the gentle but alſo to the froward, 1 Peter 2.18.19. And although men are conceived to draw on new wrongs, by bearing the old, ☜ yet the Apoſtle tells us on the other ſide, that doing of good is away to overcome and not to Increaſe evill, ſo it be done in ſingleneſſe of heart, with ſuch rules of Chriſtian wiſedome and direction as Religion it ſelfe admits, Rom. 12.21. If any man ſeeme to be Jealous of hardning another man in ſin, conceiving that his patient bearing of wrongs Juſtifies the evill in the eyes of the wrong doer, ☜ who may perhaps Imagine he doth nothing amiſſe, in that which no man oppoſeth or revengeth, he may be Informed that the ill uſe of our patience, by ſuch, as doe what we can ſhall wax worſe and worſe, ſhould no more turne us back from our way, then it doth God from his, when men by occaſion of his forbearance, treaſure up to themſelves wrath, againſt the day of wrath, Rom. 2.4.5. we muſt indeed tremble to be the Cauſe of ſin in any perſon, but to ſuch as turne all things to their deſtruction, our well doing may be an occaſion of ſin without any fault of ours. Laſtly it may be objected that the oppreſſion of Governours may Infringe publike liberty, which men by bearing and ſubmitting unto them may betray, and ſo not only ſuffer their owne wrongs, but occaſion publike Injuries to the State, the welfare whereof ſhould be dearer to them then their owne lives. To this exception let me crave leave to anſwer. Firſt that no man denyes unto any one liberty, out of true zeale and affection to publike good, within the reſpective limits of his place, modeſtly to pleade his own and the publike right, yea a further too (ſo he Infringe not publike peace, or deny or withold due reſpects and undoubled duties to authority) Conſtantly to oppoſe himſelfe to ſuch Injuryes as may wound the State through his ſides. Secondly no man can or will Juſtifie the mixture of Carnall affections, as too often thruſt in with Godly zeale, in ſuch Commendable Indeavours, and carry on even good men ſometimes in over earneſt proſecutions beyond the bounds of Chriſtian duty and moderation, and thereby draw on Jealouſies and ill Conſtructions upon Juſtifiable actions and Intentions, from ſuch as want either will or knowledge to diſtinguiſh betwixt the body of an action and the Circumſtances that accompanie the performances. Thirdly I utterly abhorre the hypocriſie of ſuch as (like the Jews adverſaries) Ezra 4.2. Cloſing in with zealous and Godly Patriots, in their Indeavours for publike State notwithſtanding Indeed ſeedeth the humours of their own turbulent ſpirits by factious oppoſitions, or at the beſt further their own private ends, under colour of advancing the publike good. Of this by reſpect I cannot acquit ſome of our Merchants who taking advantage of the Conteſtation concerning payment of Cuſtome, under the pretext of Joyning in the maintaining and preſerving of State Liberties, notwithſtanding follow the wayes of their own private gaine, as may be more then probably Conceived, as well becauſe we find not in them, that faire ſhew of zeale for the publike good, anſwered with ſutable Indeavours in ſuch other wayes as have no relation to private advantages, as alſo becauſe it is eaſy to obſerve, that notwithſtanding the ſhew of ſaving to the State; Yet whatſoever is gained thereby is put the account of private Caſh, which gives great cauſe of ſuſpition, that it was from the beginning Intended that way to which it is Converted. I had forborne to touch upon this Inſtance, but that Religion ſuffers by this meanes, and we particularly and above all men that are Miniſters of the Goſpell, as being conceived to be abetters, or Connivers at their Courſes, and all that is acted by them therein. Concerning their wayes therefore (without undertaking to ſet out the bounds of Right between the Prince and State, which neither my Calling nor Commiſſion warrant,) let me crave leave to ſpeake as muchin this publike and ſolemne auditory, as I have whiſpered into ſome private eares, and delivered in part more then once in this place. I ſay then, and have alwayes thought that this Courſe of ſhifting away Cuſtome by ſecret and by Conveyances (which is the way that many uſe) is unwarrantable and mixed with much Injuſtice and that in two reſpects. Firſt the manner of this Conveyance which is by Cunning and ſecret Interverting of that which they make ſhew of ſatisfying and allowing (which they are forced alſo to blanch over many times with manifeſt untruths at leaſt to ſay no more) Cannot be maintained to be Juſt and Equall: Seeing right Loves to be preſerved by truth and open Juſtifications, and not by any kind of faſhood or ſecret ſhifts. Secondly the Converſion of thoſe ſummes of money (which Merchants under the the ſtile of Cuſtome allow themſelves and demand of ſuch as they trade withall) unto their private gaine is as little or leſſe Juſtifiable then the former as is evident. For if Cuſtome be due at all, then muſt they be the Princes due to whom they were originally Intended, and Conſequently they neither can nor ought to be with-held from him, ☜ by whom ſoever they be paid and received, Give unto Caeſar the things that are Caeſars, Math. 22.21. If Cuſtomes be not due then are they unjuſtly caſt up in the accounts of our Charges, demanded in the prices of our waies, and required and received of ſuch as buy them of us. Surely the valuing of our wares in the ſale of them, according to the Charge of paying Cuſtome, and the purſing up unto our ſelves that which is ſo gained, Cannot but be acknowledged, to be the wronging of the Prince or State, Let men chuſe which they pleaſe. An Injury in it ſelfe, and yet made worſe by colouring it over with pretext of ſtanding for the liberty of the State; but of this unpleaſing argument although by way of neceſſary Apology, too much.

To come back then to that exhortation which we had in hand, Do men in ſincerity and truth deſire to carry themſelves towards ſuch as are Called Gods as becomes them, rendring to them their dues, every way as the Apoſtle directs, Rom. 13.10. Let them then in the feare of God lay neere to heart theſe Inſuing Conſiderations. Firſt Conſider not in Governours ſo much their parts or carriage as their places and dignit • es. Such as rule well are worthy of double honour ſaith the Apoſtle, 1 Tin. 5.17. that is both the honour of their places, and the honour of their worth in themſelves by their deſerts, the one due to them for God, and the other for their perſonall value, as Coyne hath its eſtimation both by the mettal and ſtampe; now then where we Cannot yield unto the Governour double, Let us be Carefull to Conferre upon him at leaſt ſingle honour, ſuch as is appendent to his place and Title. Secondly in their places, Let Magiſtrates be honoured not with abſolute, but with reſpective honour; not ſo much yielded unto them as to the Image of God Imprinted in them, and Conſequently referred to God by them. So that the honour is not determined in them but in God, as the rent of the tenant is not payd unto the Batlife but by his hand unto his Lord, this obſervation is of eſpeciall uſe, for a man may wrangle with man; but who dares Contend with God? a man may thinke himſelfe worthy of as good a place as another man, but who dares deny God a roome above him? a man may adventure to diſſemble with man: But it would or at leaſt wiſe ſhould make a man tremble to lye unto God, that ſearcheth the heart, one may preſume to withhold his neighbours right; but will a man adventure to Rob God ſaith the Prophet Malachi Mal. 3.8. nothing will make the ſpirit of a man ſtoope or tremble till he ſet God before his eyes and Conſider the relation which he hath to God which both obligeth the man to the performance of his duty, & God to the rewarding of his obedience. Thirdly ſeeing Magiſtrates be Gods, Let them be allowed Gods meaſure in all the duties we performe unto them, even the meaſure of the Sanctuary which was double to the Common meaſure, Let our obſervance and Love unto them be in a double proportion to that which we allow to private perſons, and let it appeare in all thoſe effects of Love mentioned by the Apoſtle, 1 Cor. 11.3.4.5. Patience, kindneſſe, meekeneſſe, reſpective behaviour, good Conſtructions of their actions and Intentions, ☞ and to which we adde fervency of prayers, deſires of their proſperity, zeale in defence of their Innocency of perſon and Courage againſt their oppoſers and detractors. Fourthly, obſerve Governors are not over us, ſo much for their owne as for the common good, Rom. 13.4. leaving their owne ſweetneſſe, and fatneſſe, their eaſe, pleaſure, and profit, for the aſſuring of all theſe unto their ſubjects. So that a good King is the greateſt ſervant attending on a multitude for their good, in cheriſhing the godly, and ſcattering and cruſhing the wicked by diſtributing impartiall rewards and puniſhments according to mens deſerts for the generall good to the body of the State, they are the breath of the Common-wealth, the life of the Law, the ſoader of the publicke ſociety, and for the particular good of every ſeverall Member of the State: ☞ for they caſt a comfortable influence into every private mans affaires, by them we walke in peace; buy, ſell, eare, ſow, and reape, eate and drinke in aſſurance and ſafety, ſitting every man under his owne Vine, and injoying and rejoycing in the fruit of his owne labours for theſe good things which God conveys unto us by their hands in well ordered governments, or in ſome proportion in the worſt let their feet be beautifull unto us, their names honourable, ☜ their ſervice pleaſant, and their burthens light. Let all men lay this downe for a ground of infallible truth, that every man by nature is impatient of government and ſubjection, whether by the ungodlineſſe, which is naturally in all (which as the Apoſtle affirmes carrieth us ſo farre, that wee become haters of God, Rom. 1.30. ☜ and conſequently of his Image in ſuch as repreſent his perſon) or by our pride which is now become another nature to all men, makes us deſire to be above and not below) or rather by both it is not eaſie to ſay; this is cleare which the Apoſtle tels us, that naturall men are ſo prone unto rebellion, that they grow diſobedient even unto their owne parents, Rom. 1.30. and 2 Tim. 3.2. and conſequently much more to other Governours to whom they ſeeme not to have ſo neere relation: this conſideration of all mens naturall Inclination to diſobedience cannot but make us jealous of the counſels and thoughts of our owne hearts, ☜ fearefull of our owne paſſions and affections, and obſervant of our words and behaviour every way, eſpecially in Meetings and Conferences, wherein commonly we take more liberty, not only in cenſuring our equals, but our betters then will well ſtand with Chriſtian Charity, a ſeaſonable Item for this preſent time and occaſion, wherein authority and the actions thereof being repreſented as it were upon a ſtage in publicke view, the perſons and carriage of Magiſtrates are diverſly cenſured, and too often according to mens private Intereſts and diſpoſitions: ſo that we ſhall find juſt cauſe at the breaking up of this ſolemne meeting, when our hearts ſhall ſmight us, that inſtead of our prayers to God, for the execution of Juſtice, charitable Cenſures upon ſuch paſſages in Judgement, as are Capable of good Conſtructions, and not bewayling of our own ſins which is it that cauſeth the turning of Judgement into wormwood, many times we take up ſwelling thoughts, raſh cenſures, and bitter ſpeeches againſt ſuch as we ought to thinke and ſpeak of with reverence, we ſhall find Juſt cauſe I ſay after Jobs example in the feaſts of his Children, every man a part by himſelf to offer up a ſin offering unto God for his own ſoul. In the 6. place remember the heathen Philoſophers maxime, of ſingular uſe in all duties between man and man, much more between man and his God, there is more evill in doing then in receiving wrong, the latter being at the worſt but an outward and temporary evill, the former Inwards and perpetuall; In a cauſe therefore of ſuch Importance, Let every man offend in the ſafeſt part, rather treſpaſſing upon his own eaſe, profit, or liberty, then upon the rights and ſervices due unto Governours, rather ſuffer his own loſſe then hazard the doing of them wrong; rather limite and Croſſe his own will, then Croſſe and withſtand theirs, ſo that in the meane time we ſwerve not from the will of God. Seventhly, remember that of reciprocall duties that paſſe between man and man, ſome are founded upon an Ordinance of God, and others upon agreement and mutuall ſtipulation between men themſelves; the duties of the latter ſort are like the Couples of a houſe, as they ſtand one by another, ſo they fall one with another, as if one party refuſe to ſtand to the bargaine, the other is at liberty. But the duties eſtabliſhed by an Ordinance of God, ceaſe not by the failing of reciprocall performances, as for example, I muſt Love mine enemy though he Love not me, and doe him good though he doe me hurt. So it is in all duties between Parents and Children, Magiſtrate and Subject, Husband and Wife, Maſter and Servant; the reaſon is plaine, becauſe the obligation to that duty is more to God that Commands it, then to the perſon to whom it is injoyned to be performed, in which reſpect the obligation to duty, which theſe ſeverall relations caſts upon a man by Gods Ordinance, may be termed a Covenant of God in ſome ſort, as Marriage is called, Pro. 2.17. upon this ground Solomon gives a Caveat, that if the ſpirit of the Rulers riſe up againſt a man, he muſt not leave his place, Eccleſ. ☞ 10.4. as if he had ſaid, although the Magiſtrate leave his place, it is no warrant for thee to leave thine or to neglect thy duty, becauſe he hath neglected his it was an Ill ſpeech or that Roman Senator, ne ego quidem illum ut Conſulam quando neque ille me ut Conſularem, I did not reſpect him according to his office becauſe he reguarded not me according to my degree. Laſtly, remember that though the Rulers duty in Governing, ceaſe not by the peoples neglect of duty in obeying, notwithſtanding thereby he ceaſeth to be a debtor unto them, though his Ingagement unto God continue ſtill; to this purpoſe we muſt know, that reciprocall dutyes which God Injoynes, may become due by a double Title, Firſt, by Gods Command, which makes the duty a debt unto God. Secondly, they may grow further due, by the performance of ſome duty by the one partie which may deſerve requitall to him that performes it, from him to whom it is performed, and ſo becomes a debt in equity and Juſtice unto man, wherefore where one deſerves nothing at anothers hand, becauſe he performe; not unto him that office and ſervice which he is bound unto, there that man can challenge nothing of his neighbours to whom he neglects his duty, as his owne debt by deſert becauſe nothing can in equity be demanded by him, that hath not deſerved that which he demands, thus where the people fayle in obedience to Rulers, there they cannot demand any duty to them from the Rulers hand, as their debt; though God may demand it as a duty and ſervice of obedience to him, and puniſh the neglect of it if it be not performed. Hence it muſt needs follow, that the Conſcionable performance of our duty even to undeſerving Governours is the only ſure foundation of all our prayers and Complaints unto God, ☜ as our ſutes and requeſts unto men, and of all our hopes and expectations of a better condition in time to come. The obſervation of mens frequent failing in theſe duties towards ſuch as are in anthority, and the Ill conſequence which follows thereupon, hath occaſioned the Inlarging of my meditations upon this argument, beyond my Intended purpoſe; a ſew words of ſuch reciprocall duties, as theſe high honours and dignities unto which Magiſtrates are advanced that are called Gods bind them unto that Injoyes them, as well by the condition of the places themſelves, which they poſſeſſe, as by the will of them that ſets him there. In the opening whereof I muſt crave leave to renew my former Intimation, that I Intend this exhortation only to this preſent auditory; and therein as many as it may concerne, from the reverent Judges that ſit on the throne of Judgement, even to the loweſt Conſtable.

In the firſt place therefore are Magiſtrates Gods, then what manner of perſons ought they to be in all manner of Converſation, as the Apoſtle ſpeakes in another Caſe? names although they be given by Impoſition, yet are either unanſwerable unto the end for which they were given (which is to make things knowne and ſo to diſtinguiſh betweene one thing and another) when they are Incongruous to the nature of ſuch things as they ſhould expreſſe, or much more when they are given to things of contrary natures; in ſuch caſe they are either Titles of ſcorn, or cloakes of errour and falſe hood, as to Call evill good, or light darkeneſſe, againſt which the Prophet denounceth a fearefull woe, Eſay, 4.20. Magiſtrates therefore muſt be anſwerable in their natures to that which they ſeeme to promiſe, by their honourable Compellation whereby they are Commended unto men, when they are called Gods, a Title to which they muſt de Correſpondent in three things. Firſt, in their perſonall graces and diſpoſitions. Secondly, in their abillities for their honourable and weighty Callings. Thirdly, in their Carriage anſwerable to them both, of theſe three in erder a word or two.

And Firſt for their perſonall graces, the Seraphius, Eſay 6.3. when they proclanie the name of God in the Temple, give him the Title of holy, thrice repeated, holy, holy, holy, is the Lord of Hoaſts and Moſes tells Aaron Levit. 10.3. that the Lord will be ſanctified in all thoſe that come neere him, ſo that Moſes himſelf is warned to put off his ſhoes, and the Iſralises to waſh their Cloaths when they ſtand before. God, therefore ſpeaking of the Temple whether men uſually reſorted unto God, the Prophet David tells us that holineſſe becomes his houſe for ever, Pſalme 93.5. now then, they that ſtand continually in Gods preſence (for God ſtands in the aſſembly of the Gods as in the firſt verſe of this Pſalme) they that ſo often inquire at Gods mouth, as good Rulers ſhould doe, receive directions from God, and know his mind concerning every Law they make, every cauſe they ſcan, and every ſentence they pronounce, they that are ſet apart to handle the holy things of God, among which his Judgements have not the loweſt place; they that muſt repreſent Gods perſon and be taken and accounted for Gods among his people, they that muſt be a meanes of preſerving purity by their Lawes and edicts, to be Patternes and Preſidents in Gods Church upon earth, what a fountaine of holineſſe ought to ſpring in their hearts? what manner of perſons ought they to be? written within and without, in their breaſts and foreheads, in their hearts and minde, with holineſſe to the Lord. For if the Lord will be ſanctified in all that come neer him; much more will he be hollowed in all that repreſents him, there neither is nor can be any fouler monſter in the world then an unholy God.

Secondly, for the Abilities of their Callings; are Magiſtrates Gods? then muſt they be furniſhed with gifts and parts anſwerable to their Title, wiſdome, truth, courage, conſtancy and goodneſſe, to begin with wiſdome, it was that Moſes had eſpeciall reſpect unto in the choice of his Judges, Deut. 1.15. adviſing the people to looke out for themſelves men of wiſdome and underſtanding, that is not only ſuch as were wiſe, but had approved themſelves to be ſo, and were known and reputed for ſuch perſons, ſuch a one was David, a man choſen to that place by God himſelfe, of whom it is teſtified that he behaved himſelfe wiſely in all his wayes, 1 Sam. 18.14. this wiſedome was that which won Solomon feare and reverence from his owne people, and reputation from ſtrangers, that they obſerved the wiſdome of God was in him to doe Judgement, 1 Kings 3.28. Indeed the Ruler had need of the wiſdome of God. Firſt, to underſtand Judgement and equity, that is the rule of Judgement, which being founded upon Gods will, cannot be underſtood but by his ſpirit, 1 Cor. 2.11. Secondly, it reveales the hidden things of darkeneſſe, as God doth, 1 Cor. 4.5. even the ſecret paths of evill-Doers, who Cover themſelves and all their workes under the mantle of the night, nay more then that not only to find out their wayes and workes, but beſides to dive into their ſecret Counſells, which being hidden in their hearts, are like deepe waters not to be drawue out but by a man of underſtanding, Pro. 20.15. to diſcover ſuch ſecrets is the Kings glory, Pro. 25.2. it requires more then a humane ſpirit. Thirdly, Magiſtrates need the wiſdome of God to inable them to proportion rewards and puniſhments to mens deſerts, and to meaſure out to every man his right; the trying of exact portions of recompence to mens actions, and chalking out the bounds of right between man and man, requires a curious and piercing eye, a ſteady hand, and a perfect ballance of a diſcerning Judgement, and the rather becauſe things of ſo great Importance concerning mens eſtates and perſons, even as farre as their Lives and being, are not only Judged and deſided by the Rulers ſentence, but are ſo reſolved and concluded, that their Judgement ſtands for the moſt part as finall and Irrevocable determinations.

Laſtly, Magiſtrates need the wiſdome of God in ſpreſceing, ordering, and directing not the affaires of a private family (which yet neede diſcretion to guide them aright, Pſalme 121.5.) but the weighty buſineſſes of whole States and Kingdomes, which conſiſting of ſo many and almoſt Infinite parts and members, and requiring for the mannaging of them Inſtruments of ſuch various and different natures, and being varied and altered by ſo many and divers, and ſometimes contrary occurrences, neceſſarily requires the wiſdome and ſpirit of God, to obſerve and conſider, to preſcribe and order, to diſpoſe and apply all theſe in ſuch agreeing harmony and correſpondency, as is required for the eſtabliſhing and conſerving of publike peace and utility. It is hard to determine whether the Magiſtrates wiſdome be any way uſefull to a State, unleſſe it be ſeconded with truth and with a vertuous habit, which Jethro required in his Governours as a ſpeciall grace needfull for all ſuch as are elegible to that dignity. Truth we know is of three ſorts, In things, it is the anſwerableneſſe of things to their appearance; In thoughts or Judgements, it is the anſwerableneſſe of our Judgement or opinion to things; In words, it is the anſwerableneſſe of words to the thought or conceit of the mind; theſe two latter kinds of truth, namely a right Judgement or opinion of all things, and a true expreſſion or manifeſtation of that Judgement in all the words of a Governour or Judge eſpecially there wherein he pronounceth ſentence in cauſes that comes before him, are in a ſort eſſentiall to a Governour, ſo that without them he ſeemes to be a Judge (which is a ſpeciall branch of his power) in name and not Indeed; a Magiſtrate is the ballance of a State, one man brings ſhew of right on his ſide, and his adverſary oppoſeth him with the appearance of right on the other ſide, and both caſt their evidences in the Magiſtrates breaſt, like wares into a paire of ſcales, and he by the ſtandard of the Law, weighing and trying them one after another, ſhews which is weighty and which is light; now what an evill in it ſelfe and abomination to the Lord, a falſe ballance is, Solomon teſtifies, Pro. 11.1. how much more is a falſe Magiſtrate an abomination both to God and man? whether falſe or unjuſt by nature, or apt to be made ſo by feare or reward; both dangerous enemies to truth; the latter blindeth the very eyes and Judgement, and both of them pervert the words, Exo. 23.8. this falſehood and untruth in Magiſtrates, eſpecially through bribery, Alexander the Emperour, ſonne of Mamma, is reported to abhorre with ſuch an utter deteſtation, that upon the ſight of a corrupt Judge, his colour uſed to riſe, his eyes to ſparkle, and his choler ſo to abound, that it hindered his ſpeech for a good ſpace, and moved him to prepare his nailes to ſcratch out his eyes; if this evill were ſo hatefull to a mortall man, what vengeance on the actors thereof, doe we conceive ſhall be taken by him, with whom there is no reſpect of perſons, nor taking rewards? 2 Chro. 19.7. A third ability required in a Ruler is Courage, unto which Feare and Covetouſneſſe are as great enemies, as they are to Truth; of Feare it is evident, and of Covetouſneſſe, the moſt elegant of all hiſtorians affirmes, that it doth corpus animamque vir • lem effemmare, it effeminates and ſoftens the temper both of the body and mind; and of both of them it is true that they perplexe the thoughts, hinder the Judgement, prevaile upon the affections, and conſequently pervert all a mans wayes, by forcing, and alluring him unto crooked and by paths. Now, how far this Courage that we have mentioned is requiſite unto a Governour, will appeare not only by the conſideration of his place, for it becomes a God to be undaunted, and fearleſſe himſelfe, that muſt make others tremble, which made Nehemiah with ſcorne reject Shemaiahs Counſell of taking Sanctuary in the Temple as diſhonorable to his place, Nehemiah 6.11. ſhould ſuch a man as I fly. But beſides is further evident by the obſervation of the perſons with whom he hath to doe, he need be a man of reſolution, that muſt take down ſo many ſtout hoarts, pull down ſo many high lookes, and with Job breake the Jawes of the wicked, and pluck the prey out of their teeth, Job. 29.7. who muſt enter into the liſts againſt wild beaſts, in the ſhape of men, Inraged and ſet on fire by their own luſts, and backt too often by ſtrong Abetters; this courage is cheriſhed by nothing more then by Gods feare (for he that feares him can ſeare nothing elſe) and by the contempt of the world, he that neither reguards the good, nor is affected with the evill which the world can doe unto him, will not eaſily be put from his reſolution by reſpect to either.

Truth and Courage Joyned together muſt be eſtabliſhed by Conſtancy a fourth vertuous diſpoſition required in a Governour; truth indeed is in it ſelfe unchangeable, alwayes like it ſelfe, unto all perſons, and at all times, and ſo is the Law which is founded upon truth, of which the Roman complained that it was, Rex inexorabilis a King not to be Intreated, a golden and not a leaden Rule to be bowed up and downe, and ſo altered and changed at mens pleaſures; now as the Law is ſo muſt the Magiſtrate be, who is the ſoule of the Law, or as others call him a ſpeaking Law. Like a ſpring of ſteele which if it be bowed comes to its place againe, not like a doore turning upon the hindges, and ſtanding where one ſetts it, made to let in one, and ſhut out another at mans pleaſure, and that according to perſonall reſpects. God forbid there ſhould be found ſuch a changeable diſpoſition in our Governours, as to be ſterne upon the bench, and mild in the Cloſet; quicke in a paſſion, and calme and flat when the humour is over; hot to day, and cold to morrow; Rough and ſharpe to the poore, and mild and gentle to the rich and mighty bitter to an enemy, and pleaſant to a friend, and all in cauſes of the ſame nature. Such unſtaidneſſe in a Governours heart, and Inequality in his carriage, muſt neceſſarily worke in the peoples mind Contempt of his place and perſon, Inſolency and boldneſſe in offenders, and at laſt by neceſſary conſequence, ruine and confuſion in the whole State.

The laſt of the Rulers vertues is goodneſſe, not only in himſelfe but to others which we call benignity or kindneſſe, wherein as the Magiſtrate beſt reſembles God who is good to all, Pſalme 145.9. ſo doth he beſt anſwer the place of dignity, and power which he poſſeſſeth, the end and ſcope whereof is the publike good, by preſerving peace for the cheriſhing of godlineſſe and honeſty. This ſweet Inclination of the Governours diſpoſition, to the furthering and ſupporting of the peoples welfare, is implyed in the title of a ſhepheard often given by the heathen to their Princes, and by the Pſalmiſt to God himſelfe, Pſalme 80.1. of an 〈 in non-Latin alphabet 〉 or benefactor, Luke 22.25. of the father of a State (Titles ambitiouſly ſought after, and aſſured and conferred by flatterers ſometimes on ſuch as ill deſerved them) But above all others that goodneſſe is moſt ſignificantly Inforced in the name of nurſing fathers, Eſay 44.23. a care and duty that Moſes complaineth of as too heavy for his ſhoulders, to beare the people alone and carry them in his boſome, Num. 11.12. This goodneſſe of the Governour ſo ſweetens and tempers the yoake of ſubjection, which authority hath put on the peoples necke, that it makes the Governours perſon lovely, his directions pleaſant, and his burthen light; by this means Mordecai became great, becauſe he ſought the wealth of the people, and ſpake peace to his ſeed, Heſter 10.3. for this goodneſſe of diſpoſition Titus a Romane Emperour was honoured with the title of delitiae humani generis, the darling of man-kind, and renowned to all poſterity for that worthy ſpeech of his, concerning a day wherein he could not remember wherein he had done any man good, Amici diem perdidi, Oh my friends I have loſt a day. To ſpeake no more of men, it is the honour and happineſſe of Chriſts own Government, that he comes downe like Raine upon the earth, as ſhowers that water the earth, ſo that in his dayes the righteous flouriſh, Pſalme 72.6.7. nay of Gods manner of ruling over the world, it is ſaid that he giveth food to the Hungry, he looſeth the Priſoners, openeth the eyes of the blind, raiſeth them that are bowed drwn, loveth the righteous, Pſalme 146.7.8. in a word that he doth good to all.

In theſe graces of vertuous diſpoſitions, Magiſtrates who carry Gods name muſt reſemble his nature, proportionable to all theſe muſt be their carriage and behaviour, they that repreſent unto men Gods perſon, muſt doe all, So as becomes a God. Firſt, therefore a Magiſtrate muſt ſpeake like a God, open his mouth in wiſdome, ſeaſoning his words with gravity, truth, and holineſſe; vaine words and railing ſpeeches, filthy Communications, ſcoffing and Jeſting, moſt of all prohane diſcourſes, ſavowring of Atherſine or ungodlineſſe, in the mouth of a Magiſtrate, are foule blemiſhes to his honour, and dangerous Preſidents to his hearers; vaine Jangling as the Apoſtle tearmes it 1 Timothy 1.6. railing ſentence which Michael forbare to the devill himſelfe, Jude 9. nay, Jeſting it ſelfe unleſſe it be uſed with great ſobriety, and moderation, hardly befits a Rulers gravity. A grave Hiſtorian relating a Jeſt which Philip father of Perſius King of Macedon broke upon the Aetolians Embaſſadour, leaves with all his cenſure upon him. et erat Dicacior quam Begem de •• b •• , he was given more to Jeſting then became a King. Nay, if it be poſſible, a Magiſtrates words ſhould be like Solomons Proverbs, worthy to be recorded to poſterity. Like Jobs ſpeeches for which men waited as for the raine, and after which they replyed not, 29. Job 22.23. eſpecially upon the ſeate of Judgement, a divine ſentence ſhould be found in the mouth of a King, Pro. 16.20. So that when men here a Judges ſentence from the bench, they ſhould conceive they heard God ſpeaking from Heaven in Juſtice, Majeſty, and power. Surely the very forme and nature of delivering a ſentence by ſuch perſons, from ſuch a place, cannot but worke deepe Impreſſion in the hearts of ſuch as heare them.

Next unto their words there is nothing more obſervable in perſons of Eminent place then their Company and Society, by which men gaze on their Inward diſpoſitions, and accordingly raiſe unto themſelves hopes or feares of good or evill by their Government. God himſelfe that ſhould be a Patterne for Imitation to all that are called Gods, Invirons his Throne with Innumerable Companies of Angells, and with the ſpirits of Juſt men made perfect, and ſuffers none to behold his face, but ſuch as have cleane hands and a pure heart, Pſalme 24.2.4. In Imitation of him the Prophet David both a man and a King after Gods owne heart, vowed that a deceiver ſhould not dwell in his ſight, nor a lyer come in his preſence, Pſalme 101.7. and Job denyes a baſe varlet a roome with the dogs of his flocke, Job 30.1. what a ſhame were it for a Ruler to have a Gehazi in his Chamber, a Doeg of his privy Counſell, a • ayling Shemei at his Table, to be compaſſed about with Ruffing-like ſwaggarers, debauched drunkards, Blaſphemers, ſwearers, prophane ſcoffers, who may make him glad with their wickedneſſe, and rejoyce him with their lyes? Hoſea 7.3. farre be it from our Gods to diſhonour themſelves, and their places with the ſociety of ſuch perſons as God ſhall one day caſt out of his preſence, to be the overlaſting Companions of the Devill and his Angells, in the ever-burning flame of hell fire. God forbid that a Chriſtian Magiſtrate who ſhould chaſe away evill with his eyes, Pro. 20.8. ſhould give ſo much countenance to a wicked wretch, as may harden him to looke him in the face with confidence. Bleſſed is the Land where the Rulers godly zeale chaſeth away wicked perſons, as Job did from amongſt men, Job 30.5. to dwell in the Clifts of the valleyes, and in the Caves of the earth.

To Runne through all the particulars of a Magiſtrates Carriage, would tire out your patience; in a word therefore a Magiſtrate behaves himſelfe like a God, when he carrieth himſelfe with that difference towards the pretious and the vild, that his countenance, words, and rewards, revive the ſpirit of the godly, and a pale the faces of the wicked. It was rather kindly then adviſedly and Judiciouſly ſpoken of Tullius that Romane Emperour, non oportet quenquam a facie Imperatoris triſtem Diſcedere, that it is not fit that any man ſhould depart from the Governours preſence with a ſad countenance; nay it is hapy when the Magiſtrates countenance is like the ſhadow of death to a wicked wretch, for whoſe reformation by milder correction, or cutting off by the ſtroke of Juſtice, he beares the ſword and that for the terrour of thoſe that doe ill, by executing the vengeance and wrath of God upon them, Rom. 13.4. unto which notwithſtanding, he comes Inforced by neceſſity with much compaſſion, haud aliter quam viſcera ſecans ſua, as the Romane Generall ſpake of himſelfe, having before his eyes the Apoſtles ſcope, that the ſpirit may bee ſaved in the deſtruction of the fleſh, 1 Cor. 5.5. but miſerable is that State and neere unto Ruine, in which Governours ſo carry themſelves, that the weeds flouriſh, and the Corne ſtarves, that good men depart from the Throne of Judgement with mourning hearts, and the wicked have recourſe unto it, as unto a Sanctuary and place of aſſurance.

Thus much I have made bold to Intimate, rather then to open at large, or preſſe at full, concerning the duties of Subjects and Magiſtrates, Inforced by their Titles, they are called Gods; as for my conditionall promiſe of proſecuting the two points that follow, ariſing out of the two next circumſtances; that it is God that makes Rulers Gods; And that it is Gods word by which their honours and Dignities are aſſured unto them; I had rather preſume to leave my ſelfe a debter, then to treſpaſſe to much upon your patience, only I referre it to your private meditations to conſider at your leaſure, that if God ſet Magiſtrates upon their Thrones, it is not in the power of men to plucke them downe at their pleaſure. Therefore that he can be no better then Anti-Chriſt, whoſe Character it is to lift up himſelfe above all that is called God, ☞ that ſpurnes off the Crownes of Princes with his feete, which God hath ſet upon their heads with his owne hand. Secondly, if Gods word bee a Commiſſion by which Magiſtrates hold their places, it concernes them both to Rule according to the directions of that word, and beſides to countenance, advance, and propagate, the ſacred Ordinances of God, by which they ſet up their Thrones, ☜ weare their Crownes, and Injoy their Honours in peace, and with aſſurance; Then not by the People by Maſter White his owne confeſſion. without ſuppreſſing whereof that man of ſinne, could never have ſo farre advanced his uſurped power, trampled upon the Scepters of Princes, beſtowed their Kingdomes and Dominions, at his pleaſure, diſcharged Subjects of their oaths and Allegiance to their owne Lords, and armed them with ſundry ſorts of Inſtruments of death to ſhed their Sacred Bloud.

FINIS.