Sermons Preached Upon Sundry Occasions, Sermon 9 – Title page 11

Sermons Preached Upon Sundry Occasions · Sermon 9 – Title page 11

p. 287JUDGES 2. 7

And the people ſerved the Lord all the days of Joſhua, and all the days of the Elders that out-lived Joſhua, who had ſeen all the great works of the Lord, that he did for Iſrael.

HAd we no other argument to convince us of the neceſſitie and uſefulneſs of Magiſtratie, not onelyonly for preſerving the Peace of the State, but for the ſecurity of the Service and Worſhip of God, and protection of Religion; it were ſufficient to conſider that conſtant proviſion, which the providence of God, watching over the Jews (then his own peculiar Church and people) made for ſucceſſion in this Office. For proof of which we need go no further then Joſhua in the Text, Moſes his ſucceſſour as well in his Pietie as Government, deſigned and appointed to it before Moſes his death by God himſelf, and that upon Moſes his requeſt, who well underſtood the neceſſity of good Magiſtrates, Numb. 27. 16, 17. Which requeſt God granted him, and therefore commanded him to ſet apart Joſhua for his Succeſſour, who might perfect that work he had begun. In which ſome obſerve a myſterie: That Moſes led the people out of Egypt, but Joſhua brought them into Canaan. The Law may be a means to bring us out of our natural Egyptian bondage and darkneſs; but onelyonly the true Joſhua, Jeſus Chriſt, of whom Joſhua was a type, can bring us to our celeſtial Canaan. But to omit allegories, I finde Joſhua was thrice appointed to this office. Firſt, Deut. 31. 7, 14. Again, Numb. 27. 22, 23. And then the third time after the death of Moſes, God himſelf giving him his charge and commiſsion, Joſh. 1. 1, 2. The end of all which was, as to give the people the greater aſſurance of Gods will in deſigning him, which might command their more ready obedience to him, ſo for the greater encouragement of Joſhua himſelf, to undertake with courage and reſolution thoſe great and difficult ſervices God had laid out for him, as being hereby aſſured of divine aſſiſtance to enable and carrie him through, which God himſelf ſuggeſts to Joſhua, Joſh. 1. 9. And as Joſhua received his commiſsion and power by a remarkable and immediate deſignment of God; ſo he with much zeal and anſwerable ſucceſs, managed it for the glory of God: For the people p. 288ſerved the Lord all the days of Joſhua, &c. The words repreſent to us three things.

For, ſure, this was the iſſue of Joſhuaes zeal and pious care of Religion, that that people, who were ſo ſtiff necked, as that they oft murmured and repined under Moſes government, inſomuch that Moſes could not ſtir up into the Mount to converſe with God, but preſently they fall to idolatry, (Exod. 32. 1, 2.) that this people ſhould for the ſpace of between twenty ſeven & twenty eight years, (for ſo long Joſhua ruled, by the computation of the learned Maſius) keep them to the true worſhip and ſervice of God, ſpake certainly his diligent care and zeal. Which is further evident from verſ. 11, 12, 13. where we read that Joſhua was no ſooner dead, but the people fall to idolatry, and ſerving Baal, and Aſhtaroth, in ſtead of ſerving God. Theſe three particulars ſhall bound my diſcourſe and your patience.

Firſt, for the pattern of a good Magiſtrate, Joſhua. And ſo he may be in theſe nine particulars.

I. His reſolved piety, which you may read, Joſh. 24. 15. Thus when God bad Moſes to ſet apart Joſhua for this office, he deſcribed him thus, Numb. 27. 18. A man in whom is the Spirit; not onelyonly the Spirit of government, but of ſanctification and holineſs: and ſuch ſhould all Magiſtrates be, Men fearing God. Such Jethro, though an Heathen, would have Moſes chooſe, Exod. 18. 21. That accurſed Machiavel allows a ſhadow and appearance of Religion as uſefull unto Magiſtrates, but the power and realitie pernicious. A principle perhaps ſuiting with the deſigns of a carnal Politician, but not of a Christian Magiſtrate, who lies under all poſſible obligations to the reality of Religion and Piety. If there were nothing elſe, the law of an ingenuous gratitude challengeth this, as conſidering that promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South: But God is the Judge; he putteth down one, and ſetteth up another, Pſal. 75. 6, 7. Therefore conſidering that the powers that be are ordained of God, Rom. 13. 1. it muſt needs engage him to the pious ſervice of that God, from whom he derives his power. But, beſides this, there are many other weightie engagements to this real pietie; as the command of God, Pſalm 2. 10, 11. and the pious examples of good Magiſtrates. David, a man after Gods own heart, danced before the Ark, 2 Sam. 6. 20. Some think thisActs 13. 22.Acts 13:22 intimated, Joſh. 1. 1. where Joſhua is called Moſes his Miniſter, to note (ſaith Ferus) that none is fit to be a Magiſtrate and to rule p. 289others by his laws, but he, who hath firſt learned obedience to the law of God; Niſi qui priùs legi Dei ſe ſubjecerit. Add to theſe the titles Scripture gives to Magiſtrates, who are called Gods, Pſal. 82. 1. They have the ſtampe of his authority, and ſhould therefore bear the image of his holineſs. They are called Fathers, Job 25. 16. which is Nomen pietatis & poteſtatis, ſaith Tertullian: an engagement to piety as well as a title of authoritie; and ſpeakes their duty to be above the people in holineſs as well as honour, in goodneſs as well as greatneſs. Beſides, piety and Religion is neceſſary in a Magiſtrate, that he may (as he ought) rule in the fear of God, as David ſaith, 2 Sam. 23. 3. This will make him juſt to others, humble in himſelf, faithfull in the diſcharge of his calling and particular truſt, conſcientious in his actions: and it will keep Magiſtracie from degenerating into Tyranny, command the peoples obedience, and beget in them reverence and awfull reſpects to their Superiours, and promote the happineſs and ſecurity of Government; moſt of which you have excellently expreſſed, Deut. 17. 10. Beſides, there is no ſuch cement and ſure tie of affections and love between Magiſtrate and people, as Religion is: none ſo fit to rule others as thoſe, in whoſe ſouls piety and the fear of God rules and beares ſway. Obſerve what Moſes ſaith to the people, Deut. 1. 13. Take ye wiſemen and underſtanding, and known among your tribes; known for Religion and the fear of God. The great duty of Magiſtrates is to appear againſt, and diſcountenance ſin in others, which an ungodly Magiſtrate will never do to the purpoſe. Nothing makes publick perſons more fearfull to appear againſt ſin in others, (whether Miniſters in reproving, or Magiſtrates in puniſhing) then guilt at home, fearing leſt, as the Apoſtle ſaith, Rom. 2. 1. wherein they judge others, they ſhould condemn themſelves, ſeeing they themſelves do the ſame things. But if all this prevail not, if neither the honour of God, nor their own good; yet tenderneſs and pity to the people under them ſhould prevail upon them to be religious, leſt their ſins involve the people in publick miſery, as the ſins of Magiſtrates oft do: Quicquid delirant Reges, &c. Seventy thouſand of the people died for Davids ſin in numbring them, 2. Sam. 24. 15. Therefore if Magiſtrates regard either Gods glory, their own happineſs, or their peoples ſafety, they muſt write after Joſhuaes copy, viz. piety towards God. That is the firſt: as parts of, or helps to this piety,

II. His diligent ſtudy of the word of God. For queſtionleſs, what was Gods command to him was his practiſe, and that ye may ſee, Joſhua 1. 8. An excellent employment, a moſt proper exerciſe for a Chriſtian Magiſtrate; which therefore we have under the divine p. 290command, Deut. 17. 18, 19. The Magiſtrates power is not abſolute and arbitary, but limited and contracted; and the exerciſe of this power ſhould be anſwerable to, and regulated by the rule of the word of God: not by emergencies of State, or the like, but by the word. Their laws are unjuſt, their power is pernicious, their commands tyrannical; if the one enact, or the other impoſe a thing contrary to the word. It was the juſt commendation of Alphonſus king of Arragon, that he converſed much with the word of God, which he peruſed ten times over with a Comment. It is the Magiſtrates dutie to maintain and propagate the true worſhip and ſervice of God, as I ſhall ſhew more anon. But how to diſtinguiſh the true worſhip and ſervice of God from idolatry or ſuperſtitious worſhip can be known onelyonly by the word of God, in which God hath laid down a platform and Idea of the true manner how he will be worſhipped.

III. Prayer and devotion to God. God when he gave Joſhua his charge, Joſh. 1. 2. bad him Ariſe, &c. Surge. Videtur Joſhua in oratione jacuiſſe, ſaith Ferus upon the place. Proſtration was then the uſual poſture of prayer. A duty well becoming a Chriſtian Magiſtrate; which David knew well, and therefore reſolves Evening, and morning, and at noon to pray, and cry aloud unto God, Pſal. 55. 17. It is reported of Charles the fifth, that he was ſo frequentG…rard. pag. 786. in his devotion, that his Courtiers were wont to ſay, Quòd ſaepiùs cum Deo, quàm cum hominibus loqueretur, That he converſed more with God, then with men. And truly, they who ſeriouſly conſider the burthen of Magiſtracy, and (through the turbulency, diſquiet, and unrulineſs of many ſpirits) the difficulty of managing it, and how much wiſdome and prudence is required to it, and withall that all the enablements, and aſſiſtances to go through it, come from above from God, will eaſily ſee, that prayer and devotion is neceſſary to a Magiſtrate. Magiſtrates ſhould be men of knowledge and underſtanding; as it is ſaid of David, that he was wiſe as an Angel of God, 2 Sam. 14. 20. Moſes bid the people ſeek out men of knowledge and understanding to be Rulers over them, Deut. 1. 13. The way to come by this wiſdome is prayer: which Solomon was ſenſible of, when being put to his choiſe what to ask, he prayed for wiſdome, 1 King 3. 9. The ſame his father David had prayed for for him before, 1 Chron. 22. 12. The Lord give thee wiſdome and underſtanding: both to govern thy ſelf and others. And the Apoſtle bids expreſſely thoſe, who want wiſdome, to ask it of God▪ Jam. 1. 5. And if ever this were needfull, then now certainly in our days. A skilfull Pilot and Mariner is moſt required in a ſtorm, when the boiſterous tumultuous waves threaten a ſhip-wrack: and wiſe and skilfull Magiſtrates, p. 291to ſecure the Church from ſplitting upon the rock of errour and hereſie, or the State of Anarchy and confuſion.

4. His courage and reſolution to undertake any ſervice for God, though upon the greateſt improbabilities, and most difficult diſadvantages. If he ſends him againſt Jericho, onelyonly with Rams-horns, he undertakes it. This God oft urgeth upon Joſhua, Joſh. 1. 18. OnelyOnly be ſtrong, and of a good courage. A good qualification of a Chriſtian Magiſtrate; Courage, to ſtand up for God, and Courage to appear againſt ſin: Courage to bear up againſt reproaches and calumnies of men (for theſe you muſt look to meet with) that you be not afraid of the face of man, Deut. 1. 17. Alexander was wont to ſay, that this was verè regium, well becoming Authoritie to do well, and to hear ill: ſuch a Courage and equal greatneſs and magnanimitie of ſpirit becomes a Magiſtrate, as may neither be over-heightned by anger and paſſion, which oft makes Magiſtracie degenerate into a cruel Tyrannie; nor yet emaſculated and weakned by timorous low fearfulneſs, which may cauſe him to pervert juſtice, whileſt he fears either the Malefactours greatneſs, or his own diſgrace and inconvenience. Solomon's Throne was upheld by Lions. A Lions heart upholds the Magiſtrates power and authoritle; whileſt a baſe puſillanimous cowardize betraies his Government to contempt, his perſon to reproach, and encourageth the people (whileſt through his cowardize they promiſe themſelves impunitie) to confidence in ſin & prophaneneſs. It was a brave reſolution of David (which if all Magiſtrates, as it is their dutie, ſhould take up, we ſhould not ſee ſuch an overflowing of open prophaneneſs) Pſal. 101. 7, 8. He that worketh deceit, &c.

V. The milde and ſweet tenderneſs of his Government. He rather choſe to lead the people, then to drive them; to perſwade, then to force them. An inſtance of this you have, Joſh. 1. 12, 13, 14. &c. He might by his power have commanded and compelled them, or elſe juſtly ſtript and deprived them of that poſſeſſion, which was allotted them by Moſes, which was onelyonly upon condition of their obedience in paſſing Jordan, Numb. 32. 29, 30. But ſee, he choſe rather friendly to admoniſh and intreat them; and ſee the fruit of it, it overcame the people into obedience, Joſh. 1. 16, 17. And no wonder Joſhua was ſo tender and gentle, being inſtructed and educated by Moſes, the meekeſt man upon the face of the earth, Num. 12. 3. A fit temper ſure of a Chriſtian Magiſtrate, as being that by which theſe God's of the earth reſemble the God of heaven. This is it which preſerves and ſecures Government, Prov. 20. 28. The reaſon ſure is, becauſe nothing doth ſo powerfully, yet ſo ſweetly command the peoples obedience. Thus Abſalom ſtole away the hearts of the p. 292people of Iſrael, 2 Sam. 15. 5. Whileſt a moroſe imperious cruelty exaſperates mens minds, and makes them tumultous and rebellious; a ſweet milde elemencie makes them facile and flexible. Hiſtorians obſerve, that the cruelty of Nero, Vitellius, Domitian, Heliogabalus & others betrayed them to haſtie and violent deaths, whileſt the ſweetneſs and clemencie of Trajan, Augustus, Adrianus, and Titus Veſpaſian (who was hence called deliciae humani generis) cauſed theirBellarm. p. 95. longer life, and more honourable and natural death. Pliny tells us that the king of the Bees hath no ſting: a Magiſtrate ſhould be of ſuch an equal temper, that neither by an overmuch facilitie he might encourage ſin, nor yet by a too ſevere crueltie oppreſs and tyrannize.

VI. His Vigilancie and watchfulneſs: of which we have an inſtance, Joſh. 3. 1. And Joſhua roſe early in the morning, &c. A duty, which lies much upon Magiſtrates: Continual dangers attend them, & difficulties offer themſelves to them: & they muſt be watchfull, leſt, whileſt they ſleep, the enemie comes and ſows tares, the Tares ofMat. 13. 25.Matt 13:25 Hereſie in the Church, or Faction and Sedition in the State. foreign, It becomes not a Magiſtrate to ſleep a Hom. Iliad. ….whole night, the Heathen could ſay. The Apoſtle exhorts them who rule, that they ſhould do it with diligence, foreign, Rom. 12. 8. Magiſtrates would do well to conſider whoſe work they are imployed in, viz. the work of God. His Deputies they are, and therefore may tremble to think of that, Jer. 48. 10. Curſed be he that doth the work of the Lord deceitfully, or, negligently, as it is in the Margent; and this may provoke them to care and vigilancie in their duty.

VII. His care in the execution of juſtice: carefully enquiring into the cauſe, before he paſſed ſentence. A pregnant inſtance of which we have, Joſh. 7. in his dealing with Achan: how he ſearched, firſt into the Tribes, then into the Families, then into the houſholds, till at laſt he found the perſon? Then he was as juſt and ſevere in puniſhing, as he had been diligent and carefull in enquiring. This becomes all Magiſtrates in the execution of juſtice, not to paſs a raſh judgement through a precipitate haſt or paſſion; but to ſearch out the truth of the cauſe, by which means they may come, neither to ſpare or countenance the ſin, nor yet to wrong the perſon. God himſelf hath ſet Magiſtrates a pattern in this: before he would pour fire and brimſtone upon▪ Sodom, Gen. 18. 21. I will go down now, and ſee whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. Which is ſpoke after the manner of men. This God commands Magiſtrates, Deut. 1. 16. Hear the cauſes between your brethren, and judge righteouſly, p. 293&c. And again, Deut. 17. 4. And it be told thee, and thou haſt heard of it, and enquired diligently, and, behold, it be true, &c. This was the cuſtome of the Romanes, Acts 25. 16. not to deliver any man to die, before that he which is accuſed have the accuſers face to face, and have licence to anſwer for himſelf concerning the crime laid againſt him. Magiſtrates ſhould be indeed blinde to the perſon, but ſeeing into the cauſe.

VIII. His conſulting the Prieſt of God, and asking and taking his direction: which was God's command, and his practiſe, Num. 27. 21. And he ſhall ſtand before Eleazar the Prieſt, who ſhall ask counſel for him after the judgment of Urim before the Lord: at his word ſhall they go out, and at his word they ſhall come in, both he and all the children of Iſrael with him, even all the congregation. This was the practiſe of good Magiſtrates of old, as Jehoſaphat asked counſel of Micaiah, 1 Kings 22. 5. David of Nathan: Hezechiah of Iſaiah, 2 Kings 19. 2. Theodoſius of S. Ambroſe: and it would ſpeak the humilitie and the pietie of the Magiſtrates to do ſo ſtill. This good and advantage we ſhould likely finde by it, that Magiſtrates would rule more according to the word of God, and be leſs acted by carnal intereſts, and worldly policies and deſigns.

IX. And laſtly, His publick▪ ſpiritedneſs; his minding the common intereſt, and preferring the publick good of the people before his private advantage. A ſignal inſtance of which we have in dividing the land, Joſh. 19. 49. When they had made an end of dividing the land for inheritance by their coaſts, the children of Iſrael gave an inheritance to Joſhua the ſon of Nun among them. He might have taken firſt, and the greater part too; but he prefers the peoples good before his own. This excellently ſuits with a good Magiſtrate, who ſhould not ſeek great things for himſelf, or to exalt himſelf, or promote his own intereſt; but to carrie on the publick good and concernment. It was good counſel which the Philoſopher gaveDi…teric. p. 723. Alexander his ſcholar, That he ſhould undertake the government, foreign: Not for his own honour ſo much, as for the peoples good. And the ſame Philoſopher makes this diſtinction between a good and a bad Magiſtrate, foreign,Arist. Eth…c. lib. 8. cap. 10. A bad Magiſtrate ſeeks his own, a good one the peoples good and profit. When God promiſed Moſes, Exod. 32. 10, 11. to make of him a great nation, but would deſtroy Iſrael; he had no minde to that preferment upon thoſe terms. Nothing more contrary to the nature of the Magiſtrates office, which was appointed by God for the good of others, nothing more deſtructive to the publick, then private intereſt and baſe ſelf-ſeeking, unworthy of a Chriſtian, and more of a Magiſtrate, the p. 294very end of whoſe office is the publick good.

Secondly, The influence of a good Magiſtrate; which he may have,

I. By his good and religious example. Examples are very prevalent, and of great force with moſt men: and by this Joſhua promoted the ſervice of God, Joſh. 24. 24. You may ſee the peoples reſolution to ſerve the Lord, which was ſure the iſſue of Joſhua's reſolve, verſe 15. But as for me and my houſe, we will ſerve the Lord. Therefore Origen, after his uſual manner, allegorizing upon this place, interprets all the days of Joſhua, all the vertues of Joſhua, as Juſtitia, Miſericordia, &c. whom Hugo and Lyra follow. The examples of great ones, of men in place and authority, do powerfully encline others, whether to good or bad, to ſin or holineſs. Obſerve what the Wiſeman ſaith, Prov. 29. 12. If a ruler bearken to lies, all his ſervants are wicked. As it is ſaid of Iſrael, that their leaders made them to erre, Eſay. 9. 16. This was the account of the Phariſees rejecting Chriſt, John 7. 48. Have any of the rulers believed on him? Thus the Iſraelites wrote after the copie of Solomons Idolatrie, 1 Kings 11. 5, 7, 33. How is Jeroboam branded with this, that he made Iſrael to ſin, viz. the example and preſident of his Idolatrie? 1 Kings 14. 16. Their Religion or Idolatrie ebbed and flowed according to the temper of their Kings. S. Auguſtine ſpeakingAuguſt. Conf. lib. 1. cap. 16. of that youth in Terence, who was encouraged to the ſin of Adulterie by the example of their God Jupiter, meditates thus, Vide quemadmodum ſe concitat ad libidinem coeleſti quodam Magiſtro: ſo men are emboldned by the ſins of Magiſtrates to commit the ſame as they, whom Scripture calleth God's. There is a kinde of Soveraingtie in the examples of great ones over mens lives and actions; and, as Lactantius notes, men account it, Obſequii quoddam genus Lactan. inſtit. l. 5. c. 6.Regis vitia imitari; and therefore caſt of all pietie, nè Regi ſcèlus exprobrare viderentur, leſt their contrarie vertues might ſeem to upbraid their Governours vices. Therefore Magiſtrates upon this account are engaged to the ſervice of God, leſt they incur the guilt of other mens ſins, and by their example countenance thoſe ſins, which by their ſword of juſtice they ſhould puniſh. Wickedneſs invalidates the Magiſtrates authority, and weakens his hands in the execution of juſtice, and encourageth ſin in others; as the Egyptians eſteemed it gracefull and their dutie, to halt on that legge on which their King limped. On the contrary, a Magiſtrates religious example provokes piety in others. This makes Religion glorious and lovely in the eyes of others, when it ſhines with the rays of greatneſs and Majeſtie. David, by his liberal contribution to the building of the Temple, provokes the people to a willing benevolence, p. 2951 Chron. 29. 6, 7. &c. The Ninevites humble themſelves by the example of their king, Jonah 3. 6. There may perhaps be ſomething to this purpoſe in that expreſſion, Hagg. 2. 23. where God ſaith of Zerubbabel, that he will make him as a ſeal, or a ſignet, to intimate the care and account God makes of good Magiſtrates, as men do of a Ring or Seal, he hath them continually in his hand; ſee, what an impreſſion Great-ones may make upon the people, and how readily the people will receive that Signature and impreſſion of Holineſs, which they ſee engraven upon their Governours and Superiours. This then may engage Magiſtrates to Holineſs, that they may go before others in a holy life. It was the honour of that Romane Ceſar, that he was never heard to ſay, Ite Milites, but Venite Commilitones.

—Ignave, venire

Te Caeſar, non ire jubet.—

A moſt prevalent courſe: for this makes the people conceive of the Magiſtrates commands as equal and reaſonable, when they ſee Holineſs and Religion, not onelyonly enacted by their laws, but legible in their lives.

That's the firſt.

II. By puniſhing ſin. Herein appeared Joſhua's zeal, in cauſing Achan to be ſtoned, Joſhua 7. 25. This is part of the Commiſſion God hath given you; to this end he hath put a Sword into your hand, Rom. 13. 4, 6. and 1 Pet. 2. 14. Magiſtrates ſhould puniſh ſin without fear or favour, by an impartial execution of the Laws, as for Sabbath breaking (a reigning ſin) ſwearing, drunkenneſs, &c. Nor be Gallioes, when theſe ſins are brought before you, You care for none of theſe things, Acts 18. 17. Magiſtrates ſhould be zealous in puniſhing Firſt-Table-ſins; for the Second-Table-ſins, ſuch as Thefts, Murders, and the like, are the iſſue and birth of Atheiſme, Swearing, Sabbath-breaking, &c. as, I ſuppoſe, you have heard men, when brought to ſuffer (then we may judge them moſt ſerious) crying out of their Sabbath-breaking, as that which brought them to it.

Thus a Magiſtrate may promote the ſervice of God, by puniſhing Irreligion and Profaneneſs, &c.

III. By countenancing and encouraging the godly; viz. thoſe who deſire to walk ſtrictly with, and attend the publick ſervice and Ordinances of God. Thus did David, Pſal. 101. 6. Mine eyes ſhall be upon the faithfull of the land, that they may dwell with me: he that walketh in a perfect way, he ſhall ſerve me.

IV. By upholding the publick worſhip of God, and bringing the people to the publick Ordinances. Thus did Joſhua, if we credit Brentius, p. 296who gives this as the reaſon, why wickedneſs prevailed ſo much after Joſhua's death, Quia poſt Joſhuam miniſterium collapſum erat. Then the Ordinances and Miniſtry were neglected; upon which followed Atheiſme, and contempt of God, and that let in an inundation of Profaneneſs. I know Religion is an act of the minde and ſoul, and ſo not liable to any outward reſtraint, but is onelyonly ſubject to him, who hath an abſolute command and Soveraigntie over the conſcience: but conformitie to an outward worſhip may be commanded by a Superiour, without any Tyrannie over conſcience, or infringement of Chriſtian libertie. I know the Spirit of God can onelyonly put them in, but, I believe, it is the Magiſtrates dutie and charge to ſee them brought to the pool.

V. By protecting and countenancing the Miniſtry of the word of God, and the publick preaching of the Goſpel. Magiſtrates are compared to Gates in Scripture, Ruth 3. 11. intimating their dutie to let in, and give a paſſage to the Goſpel. Then the Church and State is like to flouriſh, ſin diſcountenanced, Religion propagated, whenRead Theodoret, l. 1. c. 2. Moſes and Aaron go hand in hand together; the Magiſtrate to correct ſin, the Miniſter to reprove; when the Magiſtrate makes uſe of the Miniſters direction, and the Miniſter enjoys the Magiſtrates protection. It is ſaid of good king Jehoſaphat, that he ſent princes to teach in the cities of Judah, 2 Chron. 17. 7. not that they did publickly diſpenſe the word; for they had Levites with them, verſe 8. and they taught, verſe 6. But they were ſent to provide for, and countenance the Levites in that office; and this is certainly the Chriſtian Magiſtrates duty, to protect the Miniſters of the Goſpel,

1. In their repute and credit: leſt the Goſpel come to be ſcorned; as we have found by lamentable experience; that, ſince the Embaſſadours of the Goſpel have been diſreſpected, and opprobries of ignorant men caſt upon them to cloud their credit; the Goſpel hath been undervalued, errours multiplied, the Scriptures queſtioned and vilified: and, I fear, the Magiſtrates will ſcarce waſh their hands from much guilt of all this.

2. In their maintenance and just rights. Famem miniſtrorum ſequitur Fames verbi, as Luther long ſince foretold, That famiſhing the Miniſters would uſher in a Famine of the word. And if ever the maintenance of the Miniſtry comes to be arbitrary, we ſhould have none but Micha's Levites, who ſerve for ten ſhekels by the year, and a ſuit of apparel, and his victuals. This is Scripture, Judg. 17. 10. And if you mark the circumſtance of the ſtory, it was when there was noking in Iſrael, &c. verſ. 6. And that will befall the Miniſters, p. 297which God threatned as a curſe upon Elie's houſe, 1 Sam. 2. 36. And it ſhall come to paſs, that every one that is left in thine houſe ſhall come and crouch to him for a piece of ſilver, and a morſel of bread, and ſhall ſay, Put me, I pray thee, into one of the Priests offices, that I may eat a piece of bread. Would you account him a friend to the childe, that ſhould ſtarve the nurſe, that ſhe can give no milk to it? no better friends are they (pretend what they will) who would ſtarve the Miniſters, and ſo rob the people of the ſincere milk of the word, by which they ſhould grow, 1 Pet. 2. 2. This Scripture ſpeaks of as the badge of bad Magiſtrates. A perſecuting Ahab, that counted Elijah the troubler of Iſrael, 1 Kings 18. (the language of too many now adays) and thoſe ungodly Princes, who caſt Jeremy into the dungeon, Jer. 37. 15. Good Hezekiah was of another ſpirit and temper. See his remarkable zeal, 2 Chron. 31. 2. that the people might not want the ſervice of God: and verſ. 4. he orders the Prieſts and Levites maintenance, that they might neither want ſubſiſtence nor encouragement. A good pattern for good Magiſtrates, who deſire to promote the worſhip and ſervice of God.

VI. By building or repairing the places of Gods worſhip and ſervice. Thus we finde David both by his example and entreaty prepare for the building of the Temple, 1 Chron. 29. 2, 3. Solomon building it. It was Davids trouble, and that which he looked upon as an abſurdity, that he ſhould live in an Houſe of Cedars, and the Ark of God remain within curtains, 2 Sam. 7. 2. Thus Joas, 2 King. 12. 5, 6, 7, 8. Joſiah, 2 King. 22. 3, 4, 5. took care for repairing it. And it ſpoke the pious care of Conſtantine, that after the Church was come out of thoſe ten furious perſecutions, he cauſed the Idol Temples to be ſhut up, and the Christian Churches demoliſhed by Diocleſian to be reedified. And this piece of promoting the ſervice of God you are not ignorant how your Magiſtrate, now in being, hath imitated in reedifying that place of worſhip formerly famous for Perkins and others; which as you cannot without ingratitude but acknowledge as a teſtimony of his affection to your town (thus they argued of their centurion to Chriſt, Luke 7. 5. For he loveth our nation, and he hath built us a Synagogue) ſo we cannot without uncharitableneſs but apprehend it, as a good preſage of his future zeal in his Government for promoting and upholding the true worſhip and ſervice of God.

VII, And laſtly, The influence of a good Magiſtrate will appear, if we conſider the ſad effects of the want of Magistracy. For which I ſhall lead you no further then this Church of the Jews: read at your leiſure the five laſt Chapters of this book of Judges, where you may ſee the ſinfull and miſerable eſtate of the Jews, when there p. 298was no King in Iſrael; not onelyonly outrages and filthy abominations abounding, as the abuſing of the Levites Concubine unto death, Chap. 19. But alſo Irreligion and Idolatry in the Church, Micah makes himſelf Idols, and an Ephod and Teraphim, and conſecrates one of his ſons for his Priest, Chap. 17. 5. and then the cauſe of all this is expreſſely ſet down, ver. 6. In thoſe days there was no King in Iſrael, but every man did that which was right in his own eyes. It is controverted what time all this fell out: Joſephus is of opinion, thatF…ru…, p. 472. this Idolatry fell out preſently after Joſhuaes death, before there was either Judge or King in Iſrael. And you may obſerve how the Religion of Iſrael decayed upon the loſs of a good Magiſtrate; as after the death of Gideon, Judg. 8. 33. and after the death of Joſhua in this Chapter, ver. 11, 12. who, whileſt he lived, had ſuch an influence upon them, that the people ſerved the Lord all the days of Joſhua: and that's the ſecond thing; The influence of a good Magiſtrate upon Religion.

Thirdly, The charge and duty of a good Magiſtrate,

To uphold religion and the worſhip of God: which muſt bee underſtood,

I. Not of the immediate exerciſe of the publick worſhip of God, as preaching or adminiſtring the Sacraments. This is not the Magiſtrates duty, as Theodoret tells us of Theodoſius the Emperour; whoTheodoret. l. 5. cap. 16, 17. when he would come to have encroached upon ſome acts of worſhip peculiar onelyonly to the Prieſt, S. Ambroſe made him this anſwer, foreign His ſcarlet made him a Magiſtrate, not a Miniſter. Theſe are acts of office and belonging to Miniſters, as a peculiar and diſtinct function from Magiſtracy. Therefore for them to engage in theſe, is but foreign, to be buſy bodies in other mens matters. But

II. Their charge is to uphold the Ordinances, and to propagate and countenance the publick worſhip of the true God, and preaching of his word. Jehoiadah, when he anointed Joaſh, gave him the Book of the law to keep, 2 King. 11. 12. as minding him of his duty in taking care for Religion and the worſhip of God. This is that which was propheſied of Goſpel-times, Eſay. 49. 23. Kings ſhall be thy Nurſing-Fathers, and their Queens thy Nurſing-Mothers, &c. And in diſcountenancing all falſe worſhip of God. This hath been the conſtant practiſe, and the deſerved glory and praiſe of good Magiſtrates: as it was the glory of Jehoſhaphat, that he ſent out Levites to preach in Judah, and Princes to protect and countenance them: as you read, 2 Chron. 17. 7, 8. Non enim uſurpârunt ſibi functionem alienam, ſaith Lavater. Therefore they did not preach; but throughLavater. in locum. the zeal of that good Magiſtrate were ſent to provide, that the p. 299word of God might be upheld by the civil authority. So he that ſhall read, 2 Kings. 23. will evidently ſee Joſiahs care for Religion in his deſtroying Idolatry, and providing for the teaching of the law. Hezekiah provides for the keeping of the Paſsover, 2 Chron. 30. 1. Darius makes a publick edict, that the God of Daniel onelyonly ſhould be worſhipped, Dan. 6. 26. And, to name no more, Joſhua here: what care did he take for the worſhip of God? See, how he exhorts the people to it, Joſh. 24. 14. And this is the duty of every good Magiſtrate upon a fourfold account.

1. To ſecure the peoples obedience. Obſerve how ready an obedience the people gave to Joſhua, Joſh. 1. 17. According as we hearkned unto Moſes in all things, ſo we will hearken unto thee, &c. And truly, I think, there is no more effectual means to keep the people in obedience, then to uphold the Ordinances. For the word of God, where it converts not, it oft civilizeth, and layes a reſtraint and curbe upon mens Spirits. It takes cognizance of, and reproves, and cenſures thoſe ſins (inward lurking ſins) which the civil ſword cannot reach. Si vis omnia tibi ſubjicere, ſubjice rationi, ſaith Seneca: Seneca, Epiſt. 17.I will ſay Pietati. They will be more readily ſubject to the Magiſtrate, who are kept in ſubjection to and compliance with the Ordinances of God. It was a notable trial which Conſtantine madeEuſeb. l. 1. c. 11. de vita Conſtant. of his ſubjects: He pretended, that thoſe who would ſacrifice to the Idol gods, ſhould ſecure their preferments at Court; and thoſe who refuſed, ſhould forthwith be baniſhed and ſtript of their preferment. A great part (not knowing the Emperours deſign) complyed with the Heathens Idolatry; whom preſently the good Emperour cauſed to be excluded from the Court, giving this reaſon of it, foreign, &c. How ſhall they ever keep their fidelity to me, who have already caſt off their religion to God. And our own ſad experience tells us (he is wilfully blinde, that ſees it not) that the Magiſtrates have no greater enemies, then thoſe, who have thrown off the publick Ordinances and ſervice of God, and are crept into houſes. Their pretence is againſt the Miniſtry, but they are enemies to the Magiſtracy. As I am informed, ſome ſcattered papers have been in this Town to that effect: and they can ſpit damnation in the Magiſtrates, as well as in the Miniſters faces. They pretend to be onelyonly againſt bad Magiſtrates, and they would have the civil ſword onelyonly in the hands of the Saints; but then the next thing is, they muſt be accounted the onelyonly Saints; ſo that the deſign is, either no Magiſtracy at all, or elſe they are the onelyonly Saints (forſooth) muſt have it. And truely this would be no other then to put the ſword into mad-mens hands.

2. To preſerve the peace and ſafetie of the Nation. This is the Magiſtrates p. 300duty, called therefore Sheilds, Pſal. 47. 10. and Foundations, Pſal. 82. 5. Both ſpeak defence and protection. Which, ſure, is moſt effectually conſulted by upholding the publick Ordinances and worſhip of God. The two pillars Jachin and Boaz (that is, Eſtabliſhment and ſtrength) proceeded from the Temple, 1 Kings 7. 21. The true worſhip of God is the Nations ſecurity. The Philoſopher among thoſe things, without which a Common-wealth cannot long ſubſiſt, reckons foreign, The care of Religion. Troy Ariſt. Polit. lib. 7. cap. 8.was ſafe, while the Palladium was preſerved; but when in the Trojan-war that was taken, the citie ſoon after was ſtormed. While Magiſtrates endeavour to keep up the publick exerciſes of Religion, they do the State the beſt ſervice that can be. Thus they intereſt God and his providence; his glory is wound up in their good, ſo long as Religion is conſulted. Livie tells us it was a cuſtome of the Romanes, Liv. lib. 1. Decad. 3.when they beſieged any city, Quibuſdam ſacris evocare genios loci tutelares, nè eorum conatibus obſtent; To endeavour to get out their tutelar gods, leſt they ſhould hinder their deſign. Religion and the ſervice of God is the protection of the Nation. Socrates ſaith, that any one who conſiders it may eaſily obſerve, foreign:Socrat. Praeſat. ad lib. 5. Hiſt. That the ſame miſeries fell together both upon Church and State. The Peace of the one, and the Religion of the other, ebbed and flowed together. Sometimes diſorders in the State uſher'd in irreligion in the Church; and irreligion in the Church oftner brought confuſion upon the State. And this Scripture ſpeaks. Obſerve but how it fared with Iſrael, Judg. 5. 8. They choſe new gods, then was war in the gates, &c. That's a notable place, 2 Chron. 15. 3. For a long ſeaſon Iſrael hath been without the true God, and without a teaching Prieſt, and without Law. See the decay of Religion: and verſ. 6. read the ſad event of it, And Nation was deſtroyed of Nation, and citie of citie: for God did vex them with all adverſitie. The Calves at Dan and Bethel, which Jeroboam thought good policie to ſet up for the ſecurity of his kingdome, proved it's ruine, and betrayed his kingdome to the Aſſyrians, 2 Kings 17. Certainly Religion is the beſt policie to preſerve and ſecure the bleſſing of God upon a Nation. How did God bleſs the houſe of Obed-Edom while the Ark remained with him? 2 Sam. 6. 12. and Pharaoh for Joſephs ſake, Gen. 39. 5. So Micah, Judg. 17. 13. Now know I that the Lord will do me good, ſeeing I have a Levite to my Prieſt. So the publick Ordinances and Ministry are the beſt bleſſings to a Nation. As Eliſha ſaid, when he ſaw Elijah taken from him; O my Father! The chariots of Iſrael, and the horſmen thereof (in thoſe times therein conſiſted their ſtrength). So if once the publick Ordinances and Miniſtry be taken from us, the ſtrength and ſecurity of the Nation is gone.

p. 3013. To uphold the glory of the Nation. It is obſervable what the Lord ſaith to Joſhua, (chap. 5. 9. This day have I rolled away the reproach of Egypt from off you.) after they had circumciſed the people: that is, ſaith Junius, The profaneneſs of their Fathers in Egypt, …aylor, Types, pag. 47.whereby they grew careleſs and negligent of the Ordinances of God. God rolled away this reproach, Dum per circumciſionem admittit ad celebrandum Paſcha, (ſaith learned Maſius) which had forMaſius in loc. ſo many years been omitted. This the Apoſtle reckons as the great priviledge, Rom. 3. 2. ſo alſo the great glory of the Jewiſh Nation, chap. 9. 4. When the Prieſts were ſlain, and the Ark taken, Phinehas his wife named her childe Ichabod; For (ſaith ſhe) the glory is departed from Iſrael. So if ever we come to loſe the Miniſtry and Ordinances, you may well ſadly ſay, The glory is departed from England.

4. To preſerve their own glory, repute, and honour. Thus was our good Magiſtrate in the Text glorious in the eyes of all the people, Joſh, 3. 7. and 4. 14. This is it which good Magiſtrates have always gloried in. I do not remember that the title of any one of Davids Pſalms is David the King of Iſrael, but the thirtieth Pſalm is inſcribed, David the ſervant of the Lord. He thought this ſurely the more glorious title. S. Auſtin tells us of Theodoſius the Emperour,S. Auguſt. de Civ. Dei, lib. 5. cap. 26 That Eccleſiae ſe membrum eſſe, magis quàm in terris regnare gaudebat: He accounted it more his glory and honour to be himſelf a member of the Church, then Emperour of the world: and in the 24 chapter of the ſame book, S. Auſtin tells us what Magiſtrates are truly to be accounted happy and honourable; Not thoſe, who reign long, or whoſe conqueſts are many, ſucceſſes great, or power arbitrary; ſed qui ſuam potestatem ad Dei cultum maximè dilatandum Majeſtati ejus famulam faciunt; They who improve their power for the propagating the true Religion and ſervice of God, and make their power ſubſervient to his glory to which they are obliged as Chriſtians, more as Magiſtrates ſet up by God for the protection of Religion. It is here ſpoken as the glorie and honour of Joſhua, That the people ſerved the Lord all his daies.

The Application ſhall onelyonly be briefly this: Let both people and Magiſtrate from all this learn their duty. Hath the Magiſtrate ſuch an influence upon, and charge over Religion and the ſervice of God? Then let the people learn a three-fold dutie to Magiſtrates.

Firſt, Of prayer for them. This David foretells as part of the glory of Solomons government, that prayer ſhall continually be made for him, Pſal. 72. 15. Tertullian ſhews that it was the conſtant practiſeTertul. Apol. cap. 30, & 31. of Chriſtians, to pray even for the perſecuting Emperours; Hoc agite (ſaith he) boni Praeſides, extorquete animam Deo ſupplicantem pro p. 302Imperatore; Send theſe Chriſtian ſouls to heaven breathing out prayers for their perſecuting Emperour. And how much rather is it our duty to pray for thoſe Chriſtian Magiſtrates, who ſtand up for the defence and protection of the true worſhip of God? This is the uſe the Apoſtle makes of it, 1 Tim. 2. 1, 2. I exhort therefore, that firſt of all, ſupplications, prayers, interceſsions, and giving of thanks be made for all men: For Kings and for all that are in authority, that we may lead a quiet and peaceable life, in all godlineſs and honesty.

Secondly, Of honour and reverence. Rom. 13. 7. Honour (ſaith the Apoſtle) to whom honour is due; as being the Ordination of God, bearing the image of his authority; as alſo becauſe of thoſe bleſſings, which God derives unto us by them as inſtruments. Entertain honourable thoughts of them, as ſet over you not by chance, but providence; and though by man as the inſtrument (in which reſpect the Apoſtle Peter calls it foreign, 1 Pet. 2. 13,) in electing, or the like; yet by God as the ſupreme Lord, in which reſpect S. Paul ſaith, all Magiſtrates are foreign. Honour them in your words, ſpeak no evil of them, or their adminiſtrations, without juſt cauſe; Exod. 22. 28. Thou ſhalt not curſe the ruler of thy people. Then give him an outward civil reverence in thy geſture and deportment. They certainly do not know the uſefulneſs of Magiſtracie, who do not honour them. It was a Law among the Perſians, thatG…rd. pag. 54. upon the death of the King, foreign, That for five days no laws ſhould be in force, but every man left to do what he liſt, that they ſeeing the confuſion, outrages, and inconvenience of the want of Magiſtrates, might afterwards more reverence and eſteem them. And ſo ſhould we, if we rightly conſidered the miſerie of the want, or the happineſs of enjoying good Magiſtrates.

Thirdly, Of ſubjection and obedience. This is the Apoſtles direct inference; Rom. 13. 1. Let every ſoul be ſubject to the higher powers, &c. But why? firſt, For his authority and greatneſs, verſ. 4. He is foreign. ſecondly, For his uſefulneſs: it is foreign, It is to thee for good; not onelyonly for thy outward civil good, but for thy ſpiritual and eternal good; for thy natural good, protecting thy life; for thy moral good, by wholeſome laws reſtraining thee from ſin; thy civil good, in ſecuring thy outward enjoyments and intereſts; and thy ſpiritual good, while he upholds and propagates the preaching of the word, and the exerciſe of religion: thus Paraeus gloſſeth. And are they not prevailing arguments of our ſubjection? How doth Apoſtle Peter charge and reprove thoſe, who pretend their Chriſtian liberty (as many do now adays) as an exemption from obedience and ſubjection to the civil pwer, 1 Pet. 2. 13. Submit your ſelves to every Ordinance of man, &c. and verſ. p. 30316. As free, and not uſing your liberty for a cloke of Maliciouſneſs, but as the ſervants of God. As is he had ſaid, Uſe your liberty, but not to diſobedience. Yet by way of caution let me add; Your obedience to them and ſubjection muſt be limited and reſtrained to thoſe commands, which are agreeing to, or not contrary to the commands of God; for to ſuch commands you owe the Magiſtrate no obedience. The three children refuſe obedience to the Kings command of bowing to the golden image, Dan. 3. 18. And Scripture ſpeaks of it as an Act of faith in the Midwives, to diſobey the Kings command of killing all the male children, Exod. 1. 17. & Heb. 11. 23. Daniel prayes three times a day, notwithſtanding the edict to the contrary, Dan. 6. 10. Sauls ſervants refuſe his wicked command in killing the Prieſts of the Lord, 1 Sam. 22. 17. Ideò magnus eſt, quia coelo minor, ſaith Tertullian. We muſt ſo give to Ceſar the things that are Ceſars, that we reſerve to God the things that are Gods, Matth. 22. 21. In other things the Apoſtles reſolution muſt be ours, Acts 4. 18.

Secondly, Hence, Magiſtrates, ſee your charge, and learn your dutie; no light or eaſie one. It is not onelyonly the Crown upon your heads, but the Government upon your ſhoulders. The earth is diſſolved; I bear up the pillars of it, ſaith David, Pſal. 75. 3. Joyn you your ſhoulders to uphold it; joyn hand in hand together (I wiſh the Magiſtrates of both bodies would do it) to diſcountenance profaneneſs, to uphold the ſervice and publick Ordinances, to the puniſhing ſin; and let not any ſelf-intereſts or animoſities break your ſtrength, or weaken your hands in acting for God and for Religion. Let me inforce this upon you by a threefold conſideration.

I. Conſider, from whom you have your power. It is from God, Rom. 13. 1. For there is no power but of God, &c. And, Pſal. 82. 6. I have ſaid ye are gods, and all of you are children of the moſt High: which expreſſion, as it ſpeaks that tender fatherly regard God hath to good Magiſtrates, as fathers to their children; ſo it ſpeaks participation, that they derive all from God, as a ſon hath all from his father: therefore it is but equitie, that you ſhould employ that power, which you have received from his goodneſs, to his glory.

II. Conſider, from whom you receive enablements, to put this power in execution. God as he gives you the power, ſo he muſt enable you to execute it. It was God that gave Solomon wiſdome in anſwer to his prayer, (Solomon knew from whom he muſt have it) to go in and out before the people, 2 Chron. 1. 10, 12.

III. Conſider, to whom you muſt be accountable for it. It is not onelyonly a power, but a talent and truſt God hath put into your hands; and he will one day call you to account for it: then what a terrible p. 304word will that be to a wicked Magiſtrate, Luke 16. 2. And he called him, and ſaid unto him: How is it that I hear this of thee? give an account of thy ſtewardſhip, for thou mayſt be no longer ſteward. He that had improved his Talent, appeared chearfully before his Lord to give an account of it; ſo may you, if by protecting Religion and diſcountenancing ſin you improve your Talent of Authoritie for your Maſter's glorie, Mat. 25. 16.

And for your ſelf (M^r. Major) it being your choiſe to authorize me to be your Remembrancer this day, I ſhall end all with a particular application to you. Remember you are in a place of opportunitie of doing God ſervice: do you, if others neglect it, (though I hope the reſt of your Brethren will friendly go along with you, and put the ſhoulder to the work) ſtand up for Religion and the ſervice of God; do not look upon your ſelf onelyonly, as entruſted by the Town, for the preſerving its peace, and immunities, and priviledges, but as entruſted and empowered by God for the good of the Church, and to keep up Religion in the Town; which that you may chearfully and couragiouſly go through, I ſhall hint unto you theſe motives.

The care of Religion,

1. Will make your Government proſperous. So God tells Joſhua, chap. 1. 8. This book of the law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayſt obſerve to do according unto all that is written therein: For then thou ſhalt make thy ways proſperous, and then thou ſhalt have good ſucceſs. So David told Solomon, 1 Kings 2. 3. And keep the charge of the Lord thy God, to walk in his ways, &c. that thou mayſt proſper in all that thou doſt, and whitherſoever thou tarneſt thy ſelf. Uphold Religion, it will ſecure you, 1 Chron. 22. 13. Then ſhalt thou proſper, if thou takeſt heed to fulfill the Statutes and judgements, which the Lord charged Moſes with concerning Iſrael. Thus Hezekiah, 2 Kings 18. 6, 7. For he clave to the Lord, and departed not from following him, but kept his commandments which the Lord commanded Moſes. And the Lord was with him, and he proſpered whitherſoever be went forth.

2. It will make your life honourable, and perpetuate a good name to you; which is better then precious oyntment. So ſaith the Wiſeman, Prov. 4. 8. Exalt her, and ſhe ſhall promote thee: ſhe ſhall bring thee to honour when thou doſt embrace her.

3. Your death comfortable. It is a fit meditation for a Magiſtrate to think of death. Alexander had one to be his conſtant Remembrancer of this: and the Pſalmiſt puts the gods of the earth in minde of it, Pſal. 82. 6, 7. But ye ſhall die like men, and fall like on of the Princes. Now this will ſweeten death to reflect upon our faithfulneſs in p. 305our particular callings. S. Paul, when he had finiſhed his courſe, and kept the faith, could deſire to be diſſolved. Moſes, a faithfull Magiſtrate, zealous for God, and againſt Idolatrie (with what courage did he cauſe the Calf to be burned?) the Jews ſay of him, that he died ad oſculum oris Dei, at the kiſſes of Gods mouth, and in divine embraces. How comfortably did Hezekiah reflect upon this on his deathbed, Eſay. 38. 3. And he ſaid, Remember now, O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. Thus happie ſhall you be both in life and death, if you make it your care, what was Joſhua's here in the Text, that as they did all his days, ſo all your days the people may ſerve the Lord.

FINIS.

SCRIPTURE-SEARCH: A Dutie very neceſſarie for theſe times, To ground unſtable Chriſtians, and to prevent Apoſtaſie: Laid down in ſeveral Sermons, By JOHN FROST, B. D. ſometimes Fellow of S. JOHNS Colledge, and late Preacher in Olaves-Hartſtreet in London.

Let the word of Chriſt dwell in you richly, Coloſſ. 3. 16.

You do err, not knowing the Scriptures, Matth. 22. 29.

Adoro Scripturae plenitudinem, Tertullian.

Ama ſacras Scripturas, & amabit te ſapientia. Hieron.

CAMBRIDGE: Printed by John Field, Printer to the Univerſity. Anno Dom. MDCLVII.