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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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. [Page]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 [Page]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 [Page 2]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 [Page 3] 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 [Page 4]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 [Page 5]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 [Page 6] 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 [Page 7]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 [Page 8]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 [Page 9]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 [Page 10]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 [Page 11]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 [Page 12]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 [Page 13]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 [Page 14]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, [Page 15]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 [Page 16]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 [Page 17]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 [Page 18]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 [Page 19]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 [Page 20]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 [Page 21]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 [Page 22]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 [Page 23]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 [Page 24] 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 [Page 25]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 [Page 26]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 [Page 27]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 [Page 28]their Princes, and by the Psalmist to God himselfe, Psalme 80.1. of an [...] 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, [Page 29]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, [Page 30]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 [Page 31]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.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.