But ſecondly, as Government in generall is neceſſary among all, ſo among all ſorts and kinds of Government this in the Text, the Ceſarian, or Monarchichall Government is the moſt perfect, the moſt abſolute, and excellent above the reſt. I will not here ſpend time to read amongſt you a Lecture of Politiques, to ſhew the ſever all kinds and formes of Government wich are found amongſt men, nor put them into the Ballance to weigh them, and to compare them one with another: there are but three principall ſorts which ſtand in competition for preeminence, Democracy, Ariſtocracy, and Monarchy; among all which, Monarchy holds up its head above the reſt, as the Cedar among the ſhrubbs, or as Saul among the reſt of the common people, higher by the head and ſhoulders, and hath clearly the preeminence in five reſpects.

1. In reſpect of the Nobleneſſe of it, it is the moſt noble forme of Government, and that which moſt neerly reſembleth that whereby Almighty God governeth the world, and thats purely Monarchicall. What were all the Governments of the world to the four great Monarchies, the Aſſyrian, the Perſian, the Grecian, and the Roman, under which the world was governed for the greateſt part of the time ſince it was created; and whoſe ſame hath drown'd all other Governments in compariſon of them?

2. For the Antiquity of it, it is the moſt ancient of all other: It is a miſtake in policy to imagine that Monarchicall Government ſprang out of Politicall, as that out Oeconomicall, and ſo was meerly founded upon the conſent and agreement of men only; whereas it owns God only for the Founder of it, and is as ancient as the world, or man upon earth: The firſt man that was in the world was a Monarch, and that not only over his own Family (which he was by a paternall Right) but over all the families of all the Generations which were in his time, which was little leſſe then a thouſand years. In Abraham's time we read of Melchiſedech a King of Salem; Moſes was a King in Jeſurun; and Job (in all probabillity ancienter then Moſes) was a King in the Eaſt, as the Ancients tell us; ſo that neither was Nimrod the firſt Monarch, (as ſome would have it) nor Saul the firſt King; (as others) there were Monarchs ancienter then them both; and before Democracy or Ariſtocracy were caſt into formes of Government.

3. Monarchy is the moſt perfect forme of Government in reſpect of the unity that is in it; it is the great happineſſe and fafety too of a People when they all as one man are united together in one body: this was the happineſſe of Jeruſalem, Pſalme 132 2, 3. Jeruſalem is a Citie that is at unity within it ſelfe. and Balaam ſpeaking of the many thouſands of Iſraell • , Numb. 23. ſpeaks of them all as one man, God brought him out of Aegypt, he hath as it were the ſtrength of an Unicorn; he ſhall couch down as a Lion, and as a great Lion, who ſhall rouze him up. and in this language all along, he ſpeaks of them in the ſingular number, he, him, and his, all ſingulars; and compares the whole body of them to ſome one Noble creature, a Lion, a Unicorne; all ſpeaking their unity, which was their happineſſe, their honour, and their ſafety too. But there is no forme of Government of that force to keep multitudes together in unity, as the Ceſarian or Monarchicall government is, wherein ſo many thouſands of people, of ſo many ſeverall Nations, ſeverall Languages, ſeverall Religions, ſeverall Cuſtomes, Callings, manners, intereſts, or howſoever different one frō another: yet as the members of the naturall body (as different as they) united together under one head do concurre to the making up of one beautifull body naturall; ſo all theſe united together under one Head and Monarch, conveniunt in eodem tertio, and concurre to the making up of one body politique.

4. For ſtrength Monarchy hath the preeminence, vis unita fortior; it cannot be but where power and authority are united in one, it muſt needs be of greater force and ſtrength, then where it is divided and diſtributed amongſt many; and the ſtream running down in one channell muſt needs be more forcible, deep, and ſtrong, more impaſſable, and carry a deeper Veſſell, then when it is divided into many ſmaller Rivulets: the Perſians at the ſiege of Babilon found it ſo; and the ſage old Father in his death-bed, perſwading his ſonns to unity by the Emblem or Hieroglyphick of a faggot bound up and impregnable, and the ſame looſed, and the ſticks taken out ſingle, and ſo eaſily broken one by one, made them ſenſible of the ſtrength and ſecurity that was in unity, and the weakneſſe that was in diviſion, expoſing to danger of ruine and of being broken in pieces; even ſuch is Monarchy in compariſon of other formes of Government, as a mighty ſtream running down in one channell, and they divided into many ſmaller currents: as a faggot ſtrongly bound up not to be broken, and they as a faggot looſed and divided, and ſo more eaſily to be dealt withall.

Laſtly, the Monarchichall Government is the moſt excellent and perfect forme of Government of all oshers, becauſe it is moſt free from thoſe incenveniences which they are all ſubject to, and with which they are uſually diſtempered and diſturbed. For Ariſtocracy the next unto it, how long will it continue free from the miſchiefs of ambition, envy, and emulation? how apt are great ſpirits (with Adonijah) to exalt themſelves, and grow impatient of rivality? through diviſions in Reuben ariſe great thoughts of heart: Nec ferre poteſt Caeſarvè priorem, Pompeiuſvè parem: Ceſar will endure no ſuperiour, Pompey no equall: and then the next is to make parties, to ſtrengthen themſelves, to accuſe and impeach one another, to weaken their adverſaries, that under theſe pretences they may carry on their own deſignes, and engage a whole Nation in their perſonall Quarrells, and embroile them in warr and blood to ſerve their ambitions. For Democracy, the ignobleſt of all the reſt, that placeth Soveraignty in the people; what a monſtrous Hydra is it, multorum capitum bellua? how unconſtant in theirs reſolutions? how tumultuous in their elections? how tormented with diviſions, and diſtracted with factions? what a low conſtitution at the beſt? allwayes fain to truckle under ſome neighbour Prince or other for protection, which at ſome time or other takes occaſion and advantage from their diviſions to fall upon them, and to make a prey of them; the uſual concluſion of moſt of them: beſides, how continually ſubject to change? the moſt dangerous miſchief in Government in the world. Denocracy is very apt to degenerate into Anarchy, Ariſtocracy into Oligarchy, Oligarchy into Democracy again; and thus they are in a continuall rotation, whirling and wheeling about out of one forme into another, none of which changes are ever made without the expence of much blood & treaſure to the danger of ruine of their whole State: and therefore the wiſe man adviſes not to meddle with them that are given to change, Pro: 24.21. but marke it, in the ſame place he bids us fear the King, and from that Government never to deſire to change: neither is it ſo ſubject to change as theſe other are, being the apex and the 〈 in non-Latin alphabet 〉 , the higheſt kind of Government, from which neither Prince nor People have any reaſon to change for any other; not the Prince, for higher he cannot go, and he hath no reaſon to deſire to go lee; not the people of what degree or quality ſoever, becauſe they cannot mend themſelves, being where the meaneſt may have protection and the greateſt account it their honour to be near unto him who is the fountain of honour, and never think much to ſubmit to Soveraignity in a King, which to their Peers in Ariſtocracy they would not do, much leſſe to their Inferiors in Democracy.

But how happy are we of this Nation in this reſpect, (if we could ſee our own happineſſe) which have the Quinteſſence and whatſoever is excellent in all theſe united together in one the moſt happy Government that live under, and thats Monarchy limited by Law; the beſt of Governments under the beſt of Kings, CHARLES the ſecond. And this is a ſtrong argument to perſwade with us to give unto Ceſar the things that are Ceſars; And the firſt propoſed, we now paſſe to the ſecond, wherein we are to conſider.

And I will acquaint you with the latter of theſe firſt, with Ceſars right to the things that are demanded of us, that he may demand them the more confidently, and we may bring them in the more willingly and freely. And a right you ſee he hath, the Scripture plainly ſpeaks it, when it calls the Tribute and other dues, the things that are Ceſars, and of this it is neceſſary we ſhould be fully perſwaded: It is a great miſtake amongſt men, yet generall amongſt the vulgar, to thike that whatſoever they part with to Ceſar, comes meerly out of their own ſtore of free gift, a meer Donative, a Gratuity, a Benevolence, that they might chuſe whether they will pay or no, and ſo he meerly an Eleemoſynary in the receiving of it; and therefore men uſually pay their Tribute to the Prince, as they do their Tithes to the Prieſt, with an ill will, as imagining they pay them both upon the ſame ſcore of free Benevolence; but in both equally miſtaken: for firſt, as for Tithes, they are none of theirs, they are the Lords, as a Rent reſerv'd out of Lands, and he hath diſpoſed them as he hath thought fit, that is to the Church, and to his Miniſters: Tithes are mine ſaith the Lord, and I have given them to the ſons of Levi: You may ſell your Lands, but you cannot ſell your Tithes; you may let your Land, but you may not let your Tithes; they are none of yours to let, they are the Prieſts: when therefore you pay your Tithes to the Prieſt, you pay no more then is his due, you give to the Prieſt the things that are the Prieſts. In like manner it is with your Tribute to the Prince when you pay Tribute to the Prince, you pay him no more then is his Due; you only give unto Ceſar the things that are Ceſars: it is not a matter arbitrary, whether you will pay it or no, but a matter neceſſary, you muſt pay it: it is not a courteſy, but a duty, not a gratuity, but a debt; St. Paul expreſly calls it ſo, Rom: 13.7.8. To detain it therefore is a ſin, not only againſt the Law of juſtice & gratitude, but againſt a Principle of common honneſty. which commands us to give every man his own; and if every man then Ceſar amongſt the reſt; and therefore give unto Ceſar the things that are Ceſars:

And there are three wayes by which Ceſar comes to have a right unto thoſe things which he requires of us, and ſo they become the things of Ceſar.

As to the firſt of theſe wayes, it werehigh preſumption in me to undertake to give in an account which are his in the right of his Crown; ſuch things there are, and they are great and many, which are flowers of the Crown, which no Subject may preſume to touch much leſſe to crop off, under pain of being guilty of an high Crime on taking away from Ceſar things that ere Ceſars.

But ſecondly, thoſe things are Ceſars, which by the Law of God are given unto him, and they are great & many, the Queſtion here moved is only concerning Tribute, Shall we pay tribute to Ceſar or not? but the Anſwer is larger then the Queſtion, and injoyns and includes not only Tribute, but all other dues whatſoever, the things that are Ceſars. And there are ſix things which by the Law of God are clearly given to Ceſar, firſt, Fear, 2. Honour, 3. Obedience, active and paſſive, 4. Defence, 5. Prayer, and 6. Tribute.

Theſe are all due unto Ceſar, and that jure divin • , by divine right, and thats the higheſt and the beſt right; and therefore if we fail in the payment of any of them, we are guilty of witholding from Ceſar his Right, we do not pay unto Ceſar the things that are Ceſars. But becauſe the queſtion here moved is particularly concerning tribute the laſt of theſe ſix, and thats the very Subject of the diſpute in the Text. 'tis fit I ſhould more particularly ſpeak to it; for be you well aſſured, that not for their ſakes alone was this Queſtion here ask't, nor for their ſatisfaction alone, was the reſolution given to it, but for ours alſo, and for all Subjects in all places, and in all ages to the end of the world, (according to the ſeverall Lawes, Cuſtomes & Uſages under which they reſpectively live) who would be as ready to queſtion the due of it as they here were. I ſhall therefore endeavour to ſhew, firſt, from authority of Scripture. 2ly. from the example and practice of former times. 3ly. by ſtrong and unanſwerable reaſons, not only the juſtice & lawfullneſſe, but the equity & reaſonableneſſe of paying Tribute unto Ceſar.

And firſt for Scriptures, they are clear and plentifull Rom. 13.7. Render to every man his due, tribute to whom tribute belongeth: and in the 6 verſe, For this cauſe pay we tribute. So there is a tribute to be paid, and there is a cauſe for it, which the Apoſtle there ſhewes at large. And of the four Evangeliſts, three of them have given this very charge, and in the ſame words, (an itteration not uſual in the Scripture unleſſe it be in ſome ſerious matter) which they would have well taught and learn't, Matt: 22.21. Marke 12.17. Luke 20 25. Rom: 13.6, 7, 8. Solvite, ſayes one Text: Redite, ſayes another: Give, ſayes a third. As a Debt, ſayes one: As a due, ſayes another: As his own, ſayes a third. Thus you have it from Scriptures clear, with line upon line, precept upon precept, commanded and enjoyned, and by the Authority thereof a Revenue ſetled upon Cefar.

Secondly for Examples, ſee Solomon the wiſeſt of Kings, extraordinarily aſſiſted by almighty God for the Government of his people; he had his publique Revenue, and great Tributes paid in unto him for the ſupport of his Government and for this purpoſe he had his Officers to gather them in in all his Provinces, and over all the reſt one great Officer of State to take their Audits and Accounts, his great Treaſurer as you may call him, that was Adoniram, he was over the Ttibute. 1 King 4.6. And after him Rehoboam his ſonne, who was King in his ſtead, had the like Officer in the ſame truſt, and that was Adoram, 1 King 12.18. he was over the Tribute. Amaziah levyed a Taxe, (2 Chron: 25.9.) of 100 Talents: Menahem another (2 Kings 15.19.20.) of 1000 Talents of ſilver, a great Taxe of 50 ſhekeles a man. In Auguſtus time there was a new taxe impoſed upon the People, and it was a great one; there came out a Decree that all the world ſhould be taxed, that is, all that were under the Roman Empire, and theſe were extraordinary taxes (beſides the ſtanding Revenue) impoſed by a new Decree upon occaſion, and yet they were paid; where (in the laſt of them) the paines was more then the pay, for every one was to repair to his own Citie and Tribe that he belonged to to be taxed: Luke 2. In our Saviours time we read of certain Officers appointed on purpoſe to gather up this Tributemoney among the Jews, they were called Publicanes, allwayes rank't with ſinners, and on the right hand: but what do we ſpeak of theſe? our Lord himſelfe did not only by his command enjoyn it, but by his example confirme and ſecond it; himſelfe paid tribute unto Ceſar, Mat. 17.27. what need we any further witneſſe?

Thirdly, As Scripture doth command it, and example confirme it, ſo reaſon doth perſwade it, and ſtrongly evince and demonſtrate the equity and neceſſity of it; and I ſhall give you theſe five reaſons of it.

1. The firſt is drawn from the conſideration of his publique Office, his publique capacitie; you muſt not look upon Ceſar as a meer man, but as a Magiſtrate, as a man cloathed with majeſty, a King, a Soveraign, the head of the Tribes, a Collective perſon, in whom the many thouſands of Iſraell are united and repreſented; as the Sunne in the firmament, which hath influence upon all, and all an intereſt in him; as the ſoul in the body which by the ſpirits, the curſitors of it, conveyes life, and ſenſe, and motion to all and every even the leaſt Members of it; ſuch is Ceſar in his Dominions, as the Sunne in the firmament, and as the ſoul in and to the naturall body, ſo is he to the body politique. It is but reaſon that publique perſons in publique capacities ſhould be publiquely ſupported.

2. As Ceſar is a publique perſon, ſo 'tis for the publique that he layes out himſelfe and that which he receives, for the publique behoof, for the publique ſervice, for the publique good; as to himſelfe, what hath Ceſar of all that is brought in more then will ſerve one man? he eats no more, he drinks no more, he wears no more; whatſoever is uſed about him more then will ſerve him as a man, is to be charg'd upon his Office, not upon his perſon, it is to be imputed to him as in his publique capacity, not as a Man, but as a Magiſtrate, a Prince, a Soveraign, to fit and enable him for the carrying on of the publique affairs, and for the managing of the Government, in which we are all concern'd; and ſo in effect it is laid out for our own uſe, not unto his, who hath only the trouble of diſpoſing it for ours. All Rivers run into the Sea, yet the Sea is never the fuller, for what it receives in one place, it ſends forth in another for the good of the whole Land; for part of it is exhal'd out of the ſea by the warmth of the ſunnebeames, and ſo conglomerated into clouds, which are carryed about by the wind like bottles in the ayre (as Job calls them) and ſo power'd down in ſhowers to water the dry and thirſty earth, and part of it is ſent and convayed out of the Sea through the Cavernes of the earth (as it were by pipes and conduits, and being defecated in the paſſage of it from the ſaltneſſe that was in it) iſſues and breaks out into ſprings and fountains, and is convayed in rivers and ſtreams through the valleys of the Land for the comfort and refreſhing both of man and beaſt, even ſo and no otherwiſe is it with the Ceſar, the Soveraign in his Dominions, if he receives with on hand, he deſtributes with the other; he receives to have, but not to hold it returnes again in the bleſſings and benefits of Government, and therefore the detaining of it is a wrong not ſo much to him, as to the publi que and to our ſelves involv'd in it. I have read ſome where of a mutiny that was raiſd by all the members of the boagainſt the belly, The members complained and murmurred againſt the belly that it devour'd all and wrought none, the reſt of the members did their parts to work and bring in ſuſtenance, and when they had done ſo, the belly devour'd it, and ſtill was calling for more; this they apprehended as a grievance, and for redreſſe in it (upon conſultation had about it) they reſolve and agree thenceforth towithhold from the belly the uſuall Alimony and nouriſhment which formcriy they did afford it; but what was the iſſue of it? in with-holding their contribution of the accuſtomed ſupply which formerly they did afford it, they did but puniſh themſelves; for ſoon after the face grew pale, the cheeks lean, the ſides thinne, the hands weak, the knees ſeeble, and the whole body waſted and in a conſumption: I need not apply it; ſay it is but a ſable, every Fable hath its Morall, and ſo hath this. There is mention made in Zach: 4. of a myſticall viſion: Zacharie ſees there a golden Candleſtick with a golden bowle on the top of it, ſeven Lamps burning in it, every Lampe had a golden Pipe belonging to it, which conveyed oyle to it: and on either ſide of it was an Olive-Tree to furniſh the Pipes with a continuall ſupply of oyle, which they conveyed to the Lamps to keep them burning: there are many Interpretations of this viſion, but ſure this is plain enough for one, to ſhew that if you would have any light or benefit by the Lampes you muſt keep them burning; if you would continue burning, you muſt ſupply them with oyle: if you do either take away the Pipes or cut down the Trees which ſhould ſupply them with oyle, the Lamps will burn but awhile I leave to your ſelves the application of it. Certainly, if the ſuprea Magiſtrate as a great burning & ſhining Light conſume himſelfe to give light to others, others have no reaſon to thinke much to ſupply him with oyle to keep him burning: and this is another reaſon why we ſhould willingly & freely give unto Ceſar the thīgs that are Ceſars

3. The third reaſon is taken from the conſideration of the great charge that it requir'd for the managing of the Government of a Kingdome, and carrying it on with that honour and State that is but fitting and neceſſary: Government is a chargeable employment, there muſt be Navies abroad at Sea to ſecure the Coaſts, and to keep us ſafe at home; there muſt be Armies abroad and at home too, to ſecure us from inſurrections, rebellions and commotions; there muſt be Ambaſſadours ſent abroad into forraign Kingdomes and States both ordinary and extraordinary, and there muſt be Ambaſſadours entertain'd from ſorraign parts to hold correſpondence with the Nations, and to gain intelligence; there muſt be Courts of Juſtice and honourable Perſons ſitting in them to miniſter judgement and juſtice unto the people; there muſt be great Officers of State to be employed in the Publique affairs; there muſt be honourable proviſions for the Houſhold, with a Port and Retinue becoming Majeſty; Debts of the Kingdome muſt be paid, publique engagements taken off, Soldiers muſt be paid off their Arrears; Men and Armes, Ammunition and moneys allwayes in a readineſſe, and a thouſand things more which I cannot mention: all theſe require full Treaſuries; and whence ſhall all theſe ſupplies ariſe? or whence ſhould they ariſe? but out of the publique Tribute; Quis militat propriis ſtipendiis; St. Paul thought it unreaſonable that any Soldier ſhould go a warfare in the ſervice of his King and Country at his own charge; much more unreaſonable & impoſſible is it that any Prince ſhould mannage the Publique Government at his own charge: therefore give unto Ceſar the things that are Ceſars.

4. The fourth reaſon perſwading to this duty of paying Tribute to Ceſar, is taken from the conſideration of the great pains and care that is required in Government, and which Ceſar takes in the execution of his Office, & the diſcharge of that high Truſt which God hath committed unto him. We little know, and leſs conſider what carefull thoughts their heads are taken up with night & day, that all may be well under their Government and that their ſubjects may be preſerved in peace and ſafety: Splendorem videmus, curam & laborem non videmus: we ſee the outward ſplendour & glory of Courts, and that dazles our eyes, but the inward cares, troubles and dangers that attend them in the execution of their great Office and high Truſt, we ſee not: they often wake, when their ſubjects ſleep; their thoughts are often troubled, when their ſubjects are quiet; they often in danger, when their ſubjects are ſecure, every one under his own vine, and his own fig-tree, eating the fruit of his own labours, when their carefull thoughts will neither ſuffer them to eat, nor drink, nor ſleep in quiet that their Subjects may do ſo. Very ſenſible of theſe things was the Philoſopher, when he ſaid, That if men did but know the cares, the trouble, and the dangers that lye within the circle of a Crown, they would not take it up to wear it: and gravely Eraſmus, Miſeros eſſe Principes ſi mala ſua intelligant, miſeriores ſi non intelligant: that among all conditions of men, Princes were miſerable if they knew the evills that did attend them, and more miſerable if they did not know them. Very ſignificantly doth the Prophet Iſaiah call Government a burthen, a burthen upon the ſhoulders, no light burthen, ſuch as may be born with the hand, nor carried at arms-end, but ſuch a burden as he muſt put under his ſhoulder to bear it: Iſa. 9. where ſpeaking of Chriſt in his Office of ruling the People, he ſaith, The Government ſhall be upon his ſhoulders: ſuch is the condition of Ceſar, the Soveraigne in his Kingdome and Dominions; he hath his load, the Government is upon his ſhoulders, we have no reaſon by our diviſions and diſtractions to adde more weight unto it, but rather by our contributions every one to ſet our hand to it to make it lighter. It is a remarkable expreſſion of the Prophet, which we read in the 78 Pſalme, where giving teſtimony of King David's governing of Gods People, he ſaith thus, He fed them with a faithfull and true heart, and guided them prudently with all his power. where we ſee how many abilities are here met together to make a good Governour, here is faithfulneſſe, and truth, and tenderneſſe, and prudence, and power, and all theſe ſtrain'd up to the heighth to make him a good Ruler and Governour of Gods people; even ſo is it with all faithfull and religious Princes; they are fain to put forth all their power, prudence, wiſdome, knowledge, skill, and experience, and the utmoſt of their abilities, and all little enough in the governing of their people: we may take a conjecture of this in the Government of ſome leſſer Societies which we are better acquainted with, ſuppoſe it be but of a Colledge, a Corporation, or a Family; how hard a matter do we find it to governe them in peace, and to keep them in order? how much adoe have we to keep them from factions, and from diviſions, and to hold them together in unity? and yet if the Supream Magiſtrate do not ſo by all our Families, and all the Societies conſiſting of them, and by all his people in all his Dominions to the ſatisfaction and contentation of all Parties howſoever diſtracted and divided among themſelves, preſently we are ready to fall foul upon the Government, and to thinke hardly of him that hath the managing of it. The Greeks have a very ſignificant Proverbe amongſt them, and it ſpeakes ſomething to our purpoſe: 〈 in non-Latin alphabet 〉 : There is one great ſervant in a great family, and thats the Maſter; ſi licet exemplis in parvo grandibus uti: if I may make ſuch uneven Compariſon, 'tis true of great Princes in their Courts and Kingdomes aſwell as in a Maſter in a private Family, they are cal'd the great ſervants of State, and truly ſo they are (pardon the expreſſion) and the greateſt care and burden, the weight of all lyes upon them. Let this be a fourth reaſon why we ſhould render unto Ceſar the things that are Ceſars; the ſenſe of the great burden that lyes upon him, the difficulty of Government, the danger he is expoſ'd to in the managing of it, the great pains and care that he takes to governe us with juſtice and to preſerve us in peace: therefore render unto Ceſar the things that are Ceſars.

Laſtly, give unto Ceſar the things that are Ceſar's for the good we recive under and by his Government, the very word in the Text imports as much, and implies that conſideration as the reaſon of the duty; 〈 in non-Latin alphabet 〉 , ſayes the Greek; redite, ſayes the Latine, not give, but render in both: but rendring preſuppoſeth a receiving firſt, what we render we do but reſtore what was before delivered to us; we do but returne with one hand, what we receiv'd with the other; therefore give to Ceſar, becauſe you receive from Ceſar more then you give, and better then you give: and what is it that we receive from Ceſar? it hath been already ſhew'd in part, in the beginning of this diſcourſe; what do the ſublunary bodies receive from the Sunne? what do the members of the naturall body receive from the ſoul that animates them? the ſame do the Subjects receive from their Ceſar, who is as the Sunne in the firmament of his Kingdomes? and as she ſoul of the body politique of his Dominions. Daniell in his viſion, Dan: 4. ſets forth the benefits of Government under the emblem of a goodly Tree ſpreading forth his boughs and branches every way farre and near, even to the uttermoſt parts of the earth; the fowles of the ayre ſat in the boughs and branches of it, and the beaſts of the field, great and ſmall lay under the ſhadow of it; he adds further that the Tree was full of fruit, and all Creatures fed upon it, and had ſuſtenance from it: even ſo it is with a great Monarch in his Dominions, he is a univerſall good amongſt his ſubjects, and the influences of his Government flow forth to the utermoſt of his Dominions unto all ſorts of people, Clergy and Laytie, great and ſmall, as well as the ſmaller Birds that ſit and ſing upon the lower or outward branches where they can get footing, as to the greater fowles that ſit upon the higher boughs & top-branches of it, as well to the ſmaller Cattell that quarter on the outſides, as to thoſe more noble creatures, the Lyons, and Unicornes &c. which quarter nearer to the body of the Tree; they all receive from him both food and ſhadow, ſhelter and protection, countenance and maintenance and all, it is from the Tree, from the Monarch, inaſmuch as it is by his means, by his care and pains in the wiſe managing of the Government and in executing judgment and juſtice amongſt his Subjects that they do enjoy them, and are protected in them, as Tertullus acknowledgeth, Acts 24.2. The Royall Prophet David was ſo ſenſible of this, that he ſeems in a manner to impute all that the Subject enjoyes to the King, as the royall fountain of Government and ſecurity, by which he ſtreams it out and conveys it to them: In the 2 Sam: 1.24. where exhorting the daughters of Iſrael to mourn for Saul their King now dead, he makes this his argument, becauſe living he did ſo much for them, and they received ſuch benefits from him, even to the very garments which they wore; Ye daughters of Iſrael mourne for Saul, who cloathed you in ſcarlet, with other delights; who put on ornaments of gold upon your apparell: how did Saul cloath them which he never ſaw, nor probably they him, but a few of them? but only thus, that under his prudent Government and protection of them, they with their Parents and Huſbands thriv'd, and proſper'd, and grew rich, and were protected in the peaceable poſſeſſion and enjoyment of what they had, which otherwiſe they could not have been ſecur'd in: and upon this account David imputes it unto Saul, that they enjoy'd all theſe precious things from him, as if he had freely given them unto them, as it were out of his own Ward-Robe and Jewell houſe: Ye daughters of Iſraell mourn for Saul, who cloathed you in ſcar let, with other delights; and put on Ornaments of gold upon your Apparell. The caſe is the ſame, and the reaſon the ſame to all other Subjects under the government of their Soveraigns and Ceſars reſpectively; and therefore in the ſame language will I apply it to all ſorts of people among us, under a better Government then that was, and under a better King then Saul was.