The Beautify of Magistracy, Part 1 · Subpart 3

The Beautify of Magistracy · Part 1 · Subpart 3

p. 31Vse 2.

IS Magistracy Gods Ordinance? Then it will necessarily follow that a Christi…n may with a safe conscience undertake that office when called to it; that Order which is just, holy and good, must needs be pleasing unto God, and so may safely be undertaken by good men; but Magistracy being Gods Ordinance must needs be so: for all Gods works and Ordinances are honourable and glorious, and do ennoble, not debase the creature, Psal, 111. 3. As the Ministry is Gods Ordinance, and Marriage is Gods Ordinance; so they are pure and good, and a man may live in those conditions with a pure conscience, pleasing to God; so à Pari, for the same Reason, since Magistracy is Gods Ordinance, a Christian may lead a life pleasing to God in that Office. And the Examples of all those good men that in the Old and New Testament have born that Office (as I have shewed before) and have been high in Gods favour, shews plainly that p. 32the office may be undertaken by Pious men.

2. That which God hath promised as a choice mercy to his people in Gospel-times, the Administration of that cannot be unlawfull; but such is Magistracy, as hath been fully proved before.

3. Is Magistracy Gods Ordinance? then none may usurp it, or en…er upon it without a Call from him. As in … Ministry no man may take that honour to himself but he that is called;C… gubern…tio ordo divinitus i…stitut…s, it … ad…ò Deus ipse prasi gub…rnatio…i Politic…e, n… …st … sibi arrog…re ill…d imp…rium divinum, ant se …udicem loco D…i co…s…i…uere Molerus in Psalm. 82. 1. Tis not every mans work to Rule, but only such as are appointed (2 C…ron. 19. 5) and have commission.Ps 82:1 so in the Magistracy none may assume this office to himself, but he that is called of God, either mediately or immediately. ordinarily or extraordinarily. As no man can preach ure and authoritatively but he that is sent: so no man can execu…e Justice juridically and authoritatively but he that is sent. Tis true, it may be some private persons may have abler gifts for Magistracy▪ then some that are in office, yet may he in no wise exercise those gifts without a call; and if he should condemn and execute a man, tis murder in him, because God never commissioned him to such a work. As God was angry with Cora…, Dat…an and Abiram for opposing Moses as well as …aron; So he is the same God to the same sinners still. As two things must concur to make a Gospel Minister, viz. 1. Gifts. 2. A Power to execute those gifts. So these two must concur to make a Magistrate.

1. Gifts and Qualifications sit for his place.

2. A Commission and Call to execute those gifts. Skill to govern, Power to mannage that skill, and will to actuate both, make a compleat Magistrate. **foreign, resistit (Rom. 13. 2) est verbum emphaticum, q. d. qui Magistratibus resistit, contra ordinem divinum se quasi ordinat. Dithmar▪ Polit.Rom 13:2Let a man be never so well gifted or graced, were he as holy as Iob, as wise as Solomon, as learned as Moses and Daniel, yet without a call and solemn designation to this work, he may not act as a Magistrate; or if he do, he can look for no success or blessing from God in what he doth. These fight against God and cannot prosper; they break that ranck and order which God hath set up in the world. p. 33Tis per me and not per se that Kings reign, Prov. 8. 15. tis God that hath made them Magistrates as well as men, and not they themselves, Psal. 100. 3. Judging and Preaching are not meer acts of Gifts, but Office. Let every man therefore abide in that calling wherein he is called;Tu supplex ora, tu protege, tu… l…bora. Let Ministers preach and pray; Magistrates defend, Husbandmen till, and others do the duties of their place…, Luther. for they are o…times most insufficient, who think themselves most sufficient for this weighty calling. Ambition is an argument of unworthiness; Ne sit qui ambit, let not him speed that sues; let not those be preferred that would have places, but such as places would have. Tis rebellious Absolom (2 Sam. 15. 4.) and Tyrannical Abimelech that sue for rule. The fat Olive, the fruitfull Vine, and pleasant Fig tree refuse preferment; but tis the scratching Bramble, the tearing Briar, an empty Keck, a worthless and fruitless shrub, that hath no shadow to refresh, but is full of prickles, good for nothing but to stop gaps, and after to be burnt, which desires to Tyrannize over people, Iudges 9. 8 to 16. Good men are modest, they know Honours are Burdens, and they will not meddle with them till they be called to them. They that are worthy, must be sued to; they are sooner found in retirement then in Popularity; as Moses following I…thro's Flock, Gideon in the Barn, David at the Fold,V. Floru… de Gest. Rom. l. 1. cap. 11. Saul hid amongst the Stuff, … Sam. 10. 22. and … Lucius Quintius Cincinnatus was called from the Plough to be Dictator.

4. This is matter of singular Consolation to Magistrates, that since their Office is Gods Ordinance, he will defend it against all the rage of men and Devils; he is the God of Order, and he'l preserve it in despight of all its enemies. As he calls his to Dignity, so he'l keep them in it,V. Mr. Woodwards Kings Chronicle of the good Kings of Iudah. A Treatise wo…thy the serious perusal of all Magistrates▪ Psal. 132. 17, 18. Isa. 42. 6.& 45. 13. as the Judgement is not yours but Gods, so he'l assist you in it against all Opposers, be they never so great; Ioshua 1. 5. 2 Chron. 19. 6. He that hath set the Crown upon your heads, p. 34will keep it there; if you uphold his Kingdom, he'l uphold yours; if you be mind…ull of Gods work, he will not be unmindfull of your reward, Nehem. 13. 22. Isa. 38. 3. Keep Gods way, and he'l keep you, as he did Moses, Ioshua, Hezek ah, …i…h, David, Constantin…, … and others. Though you meet with many troubles,O…is qui regit, est tanquam sig…m in quod om…ia jac…la S…t… & mundus di…igunt. Luther. run many hazards, and pass through many dangers and d…fficulties by reason of Atheists, Idolaters, Libertines and all the rable of Hell, yet in six troubles the Lord wi…l be with you, and in the seventh he will not leave you; he'l be your assistant in your labours, your comforter in tentations, your director in straits, and your Oedipus in doubts; he will subdue your people under you, and incline their hearts to obedience, Psal. 47. 3.& 144. 10. he'l give you Peace of Conscience in the faithfull discharge of your duty, and a Crown of glory hereafter.

Tis very necessary in these Tumultuous times for Magistrates to be well assured that their calling is from God, it will wonderfully uphold their spirits in a time of trial. When Luther had writ a Book in defence of the Civil Magistrate, and proved it to be Gods Ordinance, and very pleasing to him; when Freder…ck Duke of Saxo…y had read it, tis …aid that for joy he lifted up his hands to Heaven and gave thanks to God that now he knew out of the Holy Scriptures that his calling was ordained of God, and that with a good conscience he might now perform the duties of it. Tis an act of Dignation and not of Indigence that God makes use of any to be Instruments of conveying his blessing to others; ho… agens liberrimum, he can do his own work without us, he needs us not. Tis a great honour that he is pleased to imploy us either in Magi…tra…y or Ministry; when he hath once invested us in those offices, and we discharge them faithfully, p. 35he takes the despight that is done to us, as done to himself, … Thess. 4. 8. When the Israelites rejected Samuel, God comforts him with this, they have not rejected thee, but they have rejected me, who set thee as a Judge over them, and have gifted thee with graces for the faithfull discharge of thy office, … Sam. 8. 7. You are Gods more immediate Servants, Ier. 27. 6. Rom. 13. 2. the dishonour that is done to you, reflects upon your Master: and if David so sharply revenged the abuse that was done to his Embassadors by the Amonites, ( … Sam. 10. 45.) let not the Levelling Ammonites of our time who vilifie both Magistracy and Ministry, think to escape unpunished. … Sam. 26. 9. Prov. 17. 11.&24. 21, 22. Rom. 13. 2. Magistrates are called Fathers: and he that cursed his Father was to die for it, Lev. 20. 9.

5. Bless God for Magistracy. Every day we should be praising him for this Ordinance; that we can rise in Peace, and rest in Peace; Travail in Peace, and come to Gods house in Peace, and sit every man under his own Vine and Fig-tree in Peace; all this and a thousand times more we enjoy by the means of Magistracy, … Kings 4. 25▪ Micah4. 4. Tis these Mordecays that bring Wealth and Peace to a People, Hester. 10. 3. Magistrates are the greatest Servants in the world; they wake that we may sleep, they labour that we may rest in Peace;Om…ium somnos illius Vigilantia defendit, omnium o…ium illius labor, omnium delltias illius in…ustria, omn…um vacatio…m illius occupati…. Seneca. by them violence is supprest, Justice executed, Religion maintained, and humane Societies preserved, (Psa. 72. per…otum. &85. 10, 11, 12, 13.) These are (or should be) eyes to the blind, legs to the lame, terrors to the wicked, Towers to the Righteous, Fathers to the Fatherless, Widows and oppressed.

Take away Government, and what would Nations be but Dens of Devils,Re…o…â justitiâ quid sunt regna nisi magna Latrocinia? August. de Civita…, Del. 1. 4. c. 4. and Cages of unclean Birds? We see how wickedness abounds though we have Magistrates to restrain it; but Oh the abominations that would be in the world if there were p. 36no Government! What Idolatry,Nisirectores civitatum essent, f…riorem f…ris viveremus vitam, no… mordentes tantum, sed & vorantes alio… alii. Grotius de jure belli l. 1. cap. 4. §. 1. See more Mr. Ienkyn on Iude. 8. Obser. 1▪p. 299. …olio.Jude 1:8 Witchcraft, Blasphemy, Heresie, Murder, Theft, Atheism, Barbarism, Routs and Riots, Cruelty and Villany would overflow in all places? When there was no King in Israel, then every mans lust was a Law, and they fell to Idolatry, uncleanness and much wickedness, as appears, Iudges 17. 6. and 18. ult. and 19. 1. hence the taking away of the Judge and the Prophet is reckoned as a sore judgement, and the very inlet to Oppression and Confusion, Isa. 3. 1. 2, 5.& 24. 1, 2. Amos 2. 3. Hosea 10. 3. & 13. 11. Amongst all those heavy curses which David calls for against his malitious enemies, this is the first, Let a wicked man Rule over him,Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, …ec ipse mundus durare potest. Cicero lib. 3. de Legib. Psal. 109. 6. What's an Army without a General, a School without a Master, a Family without a Governour, or a Nation without Rulers? they need no forreign force to destroy them, they would soon destroy themselves, Hab. 1. 13. 14.

S…obaeus tells us of a Persian Law, Persis lex erat, ut à morte regis, legum & juris intermissio per quin… dies fieret, ut intellig…rent subditi in quanto pretio regem ac legem haberi deceat. Stobaeus Serm. 42. p. 294.that after the death of their King every man had five dayes liberty to do what he pleased, that by beholding the wickedness and disorder of those few dayes, they might prize Government the better all their dayes after. When Moses was absent but forty dayes in the Mount, the Israelites presently worship a Calf. In the Book of Iudges we read of the death of Ehud, Gideon and their Governour, and presently the people change their Gods, and did evil in the sight of the Lord to their own destruction, Iudges 2. 19, 20. & 4. 2. & 8. 33. Take Government out of the world, and then take the Sun out of the Firmament, and leave it no more a foreign, a beautiful structure, but a foreign, a confused heap; without this men would be like Ismael, wild men; every mans hand would be against his Brother, Gen. 26. 12.

Tis reported of Maxinilian the Emperor that as p. 37oft as he passed by the Gallows he would put off his Hat and salute it, with a Salve Sancta justitia! All hail Holy Iustice. Of all people Christians have most cause to bless God for it, for they are exposed more to the malice of wicked men by reason of their profession and principles which are so opposite to the wayes of the world; so that they are as Lambs amongst Lions, as Sheep amongst Wolves, as a Lilly amongst Thorns, which would soon be devoured, did not the great Shepherd of the flock raise up Shepherds, under him to defend it. These are the Ministers of God for our good; 1. For our natural good, for our lives. 2. Civil good, for our Estate. 3. Mortal, for defence of us in goodness. 4. Spiritual, to protect the Gospel; and this good is reduced by the Apostle to three heads, (1 Tim. 2. 2) Peace, Piety and Honesty. They are a means under God to preserve the lives of us and ours, our Goods, Sabbaths, Ordinances, and all that is neer and dear to us: So that when Government fails, 1. Order fails, 2. Religion fails, 3. Justice fails, 4. Strength fails, 5. Wealth fails,Mr. Nath. Ward in his Fast Serm. on Ezek. 19. 14. p. 9, 10, 11, &c.Ezek 19:14 6. Honour fails, 7. Peace fails: all this is abundartly proved by a learned Pen. As where there is no Ministry, the people perish; so where there is no Magistracy, the people come to ruine, Prov. 11. 14. These are Shields to defend us, Fathers to tender us,Magistratus est illud vinculum per quod resp. cohaeret est spiritus ille vitalis quem haec tot milliatrahunt, nihil ipsa per se futura nisi onus & praeda, simens illa imperii subtrahatur. Seneca. de clement. l. 1. c. 4. yea nursing Fathers to carry us in their bosoms, Pillars that under God uphold the world that it fall not into confusion, and the very life of the State, Lam. 4. 20.

How great then is the sin of those ungratefull men who vilifie Magistracy, and by consequence do contemn the goodness and providence of God to the Sons of men! yea they contemn that which is the greatest glory and choice priviledge of a Nation. When David would set forth the glory of Ierusalem, he tells us, there sit the Thrones of Iudgement, i. e. there sit the Judges who administer justice to p. 38all, and keep all in Peace,Quis cogitando, nedum dicendo consequi potest, quam beata sit res sub bono & salutari principe vivere, qui & gloriam Dei & salu…em reipublicae quaeral, augeat & conserve…? Dona sunt haec, & ut Scriptura loquitur, benedictiones Dei opulentissimae. Luther in Praef. ad Principes.. Psal. 122. 5. hence tis promised as a great blessing to an obedient people, that they shall have Governours to rule them; and their eyes shall see the King in his glory, Isa. 33. 17. Ier. 17. 24, 25. as tis reckoned for a choice mercy to have our own Sons for Prophets (Amos 2. 11.) To be taught by strangers who are called to the work, is a mercy; but to be taught by our own sons raised and fitted for the work of the Ministry, that heightens the mercy; I raised up your Sons for Prophets, of your young men for Nazarites; and as good Ministers are promised as a special blessing (Isa. 30. 20. Ier. 3. 15. Rom. 15. 29.) so tis promised as a special blessing that our Nobles shall be of our selves, and our Governours shall proceed from the midst of us, Ier. 30. 21. Strangers shall not rule over them, nor keep them in slavery, but they should have Governours of their own, that would be tender over them. Tis a sign of Gods love to a people when he gives them Rulers that will execute justice amongst them. 1 Kings 10. 9. 2 Chron. 2. 11 & 9. 8. when a people is but willing to obey, Violence shall no more be heard in the land, nor wasting and destruction in their borders, but he'l restore their Iudges as at the first, and their Counsellors as at the beginning, (Isa. 1. 25. & 60. 18.) and under them, shall all humane abilities be improved to the highest apex and utmost excellency; all callings, Laws, Learning, Valour, Religion, Arts and Faculties thrive and flourish with much happiness and success under the wings and warmth of a Godly Government. Oh then let us bless the God of Heaven who is pleased to Govern man by men; as tis a mercy in the church that he teacheth us by men like our selves,See more Caryl on Iob 29. 7. p. 476. 477.Job 29:7 so tis a mercy in the State that he rules us by men who are (or at least wise ought to be) sensible of our Infirmities, and to whom we may have familiar recourse in our necessities; if the p. 39Lord himself, or an Angel should appear, we could not endure the sight; tis a great mercy and argues his tender love unto mankind that he hath set his own name upon our Governours, and adorned them with the gifts of his Spirit, fitting them for such noble employment.

6. Since Magistrates are set up by God, tis our duty to Reverence them as his Vicars and Deputies,Fear is of a Preservative nature, and makes men keep within compass. foreign. Aristot. and that not only for fear of his wrath (which yet must not be slighted, Prov. 16. 14. & 19, 20.) but out of Obedience to Gods command, who bids us honour them, Rom. 13. 5. and joins them with himself, Prov. 24. 21.**Sub honorandi verbo sinceram ac ca…didam existimationem complectitur, & regem cum D…o conjungens, sanctae cu…sdam Venerationis ac dignitatis plenum esse ostendit. Calvin Instit. l. 4. c. 20. §. 22. 1 Pet. 2. 17. This Reverence

must be

Corde,

Ore,

Opere.

1. It must not be complemental but Cordial; we must not once harbour an evil thought against them; … God will find out a way to reveal and revenge it, Eccles. 10. 8. 20. But we must pray for them. What if they be Heathens and Persecutors, and neglect their duty? yet we must not neglect ours, Numb. 27. 16. Dan. 6. 21. Nero, Decius, Dioclesian, were Heathenish Tyrants, yet he bids us pray for them, 1 Tim 2. 2. and the††V. Tertul. in Apolog. c. 30. Miremur charitatem Pauli, qui pro tali rege vel po…ius tam impio Tyranno tamen Christianos omnes Deum vult orare, nec pro solo Nerone, sed pro omnibus illi similibus. Soto. Primitive Christians prayed for such. Magistrates are encompassed with many cares, fears, dangers and difficulties; we should therefore by Prayer hold up Moses his hands that he faint not, and beseech the Lord to enrich them with all graces fit for their places, as Knowledge, Zeal, Sincerity, &c. As every one receives benefit by the Magistrate, so every one should pray for him, and bear his part in this service; as those busie Idolaters did in their blind way, Ier. 7. 18. the Children gather wood, the Fathers kindle a fire, and the women knead the dough, every one doth something. Magistrates and Ministers of all men have most need p. 40of our Prayers;Quò magis est abies procera, evertitur Eu is. Culmina non valles fulmimina torta petunt. Verinus. they are the common Buts against which Satan and his agents shoot all their arrows; he overlooks small and great, and dischargeth principally at the Kings of Israel. Many can**Si tam prompti essemus ad preces pro Magistratibus fundendas, quam para…i su. mus ad detrahendum ac maledicendum ipsis; nae res nostrae melius haberen…. Bugenhad. See more Caryl Serm. on Psal. 72. 2. p. 30. Downams Warfar. 2. P. 1. 2. c. 12. 5, 6, 7, 8. § p. 500, &c.Ps 72:2 rail, but few pray for them, which makes things go so ill with us. Besides, in Praying for them we Pray for our selves; in their Peace lies our Peace and the Peace of the Churches; hence Gods people when they were Captives in Babylon, yet must pray for its Peace on this very account, Ier. 29. 7. Besides, Kings hearts are in the hand of God, and at the Prayers of his People he turns them, Nehmiah 2. 4. Hest. 4. 16. & 5. 2. Iob. 12. 24. Prov. 21. 1. Yea we must not only Pray but Preach for them too. Titus 3. 1. men must often be put in mind of their duty to Superiours; many look upon themselves as fellow-creatures with Magistrates, but God will have men know their places, and learn subjection.

2. We must give them Reverent and respectfull Titles. Aaron calls Moses, my Lord, Exod. 23. 22. The woman of Teko… calls David an Angel, 2 Sam. 14, 17. and so doth Mephibosheth, 2 Sam. 19. 27. They are the Fathers of our Countrey; and he that curseth Father or Mother, must die for it, Exod. 20. 12. & 21. 15. 17. Reviling speeches do rather exasperate then mend men. Tis our duty to make the best construction of their actions, interpreting nothing Sinisterly, but concealing their infirmities, and with Shem and Iaphet go backward and cover them; we must not suffer them in their persons or actions to be traduced or dishonoured; but if we must (as occasion requires) lay down our lives for our Brethren, then much more for the Fathers and defenders of the Nation, 1 John 3. 16. Tis therefore made the brand of Libertines and profane persons to despise Government and to speak evil of dignities, 2 Pet. 2. 10. Iude 8.

3. By Reverent Gestures, uncovering the Head, p. 41bowing knee and making obeysance to them,Imaginem Dei rex gestat, idi que colendus & amandus est, si non propter se, saltem Vocatioius & sunctionis suae causâ. Aug. de Vet & N. Test. as Nathan and Araunah did to David, 1 Kings 1. 23. 2 Sam. 24. 20. So when Ioseph was made Viceroy and Governour of Aegypt, they cry before him Abrech, bow the Knee, Gen. 41. 43. Our deportment before them must favour of Humility and not of Insolency, Levit. 19. 32. Iob. 29. 7, 8. Eccles. 8. 3. Next to the honour which we owe to God himself, we owe respect and ought to honour Magistrates, by a prompt obeying their just and lawfull commands, in**The Laws of men properly bind the outward man, the Conscience God reserves for himself. Byfield on 1 Pet. 2. 13. p. 430, 431.1 Pet 2:13 Civil and Political affairs, (1 Sam. 22. 14.) As our obedience to God, so our obedience to the Ministers of God should be made known to all men, Rom. 16. 19. Tis reported of the Kings of Pe…u that they were wont to use a Tassel, or Fringe made of red Wool which they wore upon their heads, and when they sent any Governour to Rule as Viceroy in any part of the Realm, they delivered him one of the threads of their Tassel, and for one of those simple threads he was as much obeyed as if he had been the King himself. Yet the Laws of men do not simply and per se bind the conscience,L…ges regum tum demum obligant conscientiam, cum promulgant ea quae Deus praecipit. but only derivative so far as they are grounded on Gods Law, and are agreable thereto We must so give to Caesar his dues that we rob not God of his**See Mr. Hieron on that Text, after Psal. 52. p. 446.Ps 52, Luke 20. 25. for the Subject is not bound to obey in all things, but only so far as Gods glory is untoucht. Hence the Lord punisht Ephraim for obeying the sinfull commands of wicked men, Hosea 5. 11. and the Israelites smarted for obeying Ieroboams wicked command in worshipping the Golden Calves,V. Woodwards Kings Chronicle of the bad Kings of Iudah. p. 87. 1 Kings 12. 29, 30. In this sense we may not be the servants of men, 1 Cor. 7. 23. Tis true we may and must obey their hard commands,Malo in malo non est ohediendum. but never their**Etsi pareadum in omnibus patri, in eo non parendum quo efficitur ne pater sit. Seneca. l. 2, controv. 9. sinfull. We must so honour the King, that withal we fear God, (Prov. 24. 21. 1 Pet. 2. 17.) and obey them in, but not against the Lord, Ep…es. 6. 1. Such flatterers as obey their p. 42wicked commands, are great enemies to them, and help to bring Gods Judgements on them. In such cases we should answer as they did. (Acts 5. 29.) whether it be better to obey God or man,Contemne potestatem timendo majorem potestatem; ille co…pus, hic animam p…rdere pot…st; ille gladium, hic minatur Geh…am, Aug. Hom 6. de verbis Domini. judge ye. Tis no dishonour to an earthly King to see the King of Kings served before him; the Midwives are commended and rewarded by God for disobeying the wicked command of Pharaoh, Exod. 1. Heb. 11. 23. We must yield Passive obedience where we cannot yieild Active, as the three Chaldean worthies submitted to the fire when they could not actively obey the Kings command, Dan. 3 18. We desire to give as much to the Magistrate as the word of God gives him; and if any give him more, the more shame for them; there is more of flattery then honesty in it.

[See this Question (An l…ges humanae & obligent c…nscientiam) more fully debated in D. Davenant de Judice ac norma fi…ei.See this more fully cleared in my Comment on 2. Tim. 3. 2. p. 31, 32, 33.2 Tim 3:2 cap. 26. D. Andrews on the fifth Commandment. chap. 4. p. 336. Ames CC. l. 1 cap. 11, 12. Rutherford of Church Government, p. 201. Sharpius Loc. com. P. 2. p…g. 240. Alsteds CC. p. 340, 342. & Gerhard. de Magistrat. P…lit. p. 355. Musculus loc. com. 645. p. folio. Ames. CC. l. 5. c. 25. q. 4.

4. By a cheerfull Paying all Tributes, Customs, Taxes to them, The godly render it as willingly, and pay it as cheerfully as if twere a free gift, Luke 20. 25. Rom. 13. 7. So did Christ, Mat. 17. 25. Tiberius Caesar was a notorious wicked man, yet Christs commands that Tribute be paid to him. Mat. 22. 21. The state cannot subsist, nor Peace be maintained without great cost and charges.

Yet Magistrates must take heed of increasing the Taxes and burdens of their people, when no necessity compells, but only to please their own Lusts and Luxury; God threatens such, Ezek. 45. 9. Micah 3. 2, 3. Nothing raiseth Sedition and Rebellion sooner in a Nation then such p. 43over-reaching practices; this cruelty lost Rehoboam ten Tribes at a clap, 1 Kings 12. 14, 16, 19.

Tis a scandal which wicked men in all ages have fastned on the Godly,V. D. Taylor on Titus 3. 1. p. 546, 547.Titus 3:1 that they are Rebellious, Seditious, troublers of the State,See this Cavil confuted in my Beauty of Holiness, Chap. 7. Obj. 11. p. 143. enemies to Caesar, &c. whereas there are not Nobler and beter Subjects in the world then such as truly fear the God of heaven.Solenne est ut Christianis crimina seditionis & laesae Majestatis à persecutoribus affingantur, quibus ta…en non sint obnoxii. Cent. Magdeb. Col. 420. V. plura apud Laurentium in 1 Pet. 2. 12. p. 147.1 Pet 2:12 These Pray for Rulers (when others curse, swear, drink Healths, and break their Laws) These obey for conscience, others for fear of punishment only. These are ready to venture their lives and estates for their honour, when the wicked at a pinch will leave him and forsake him. They are Sons of Belial that despise Soveraignty,See more in Mr. Ienkyn on Iude 8. Obs. 5. & 6. p. 300, 301, folio.Jude 1:8 1 Sam. 10. 27. and seditious Sheba's that rise in rebellion against it, 2 Sam. 20. 1. As for Gods people, they are of those that are faithfull and peaceable in the land,Vir bonus est optimus civi…, servus, subditas. and so far from sedition, that they quietly bear even the cruellest Tortures of the Vilest Tyrants.Tertullianus laudi Christiavorum accenset, quo… … inter seditiosos … fuerint, licet … Magistratui subjectl. Tertulli. lib. ad Scapulam. Quomodo fiden Imperators prastabunt inviolati…, qui Deo sunt perjuri? dixit Constantius. Euseb. I. 1. cap. 11. Twere easie to shew that none can be truly Loyal but such as are truly Religious. Those that are unfaithfull to God, how can they be true to their Soveraign? He that fears not God, will never honour the King. Religion takes away that ferity and brutishness of spirit which is in men, and makes them obey out of conscience to Gods command.

Objection.

Were they good men, I could willingly obey them: but our Rulers are wicked men and cruel Tyrants; they care not what burdens and Taxes they lay upon us; they do not only fleece but …ay us, they tear our flesh and suck our blood, and must we obey such?

Answ.

As Servants must obey not only good and gentle Masters, but also the froward and perverse Heathenish ones, 1 Pet. 2. 18. so far as their commands cross not Gods commands; so subjects must obey p. 44not only pious and mild Governours, but also harsh and cruel ones, in external and civil things, us que ad aras, so far as may consist with a good conscience. The Power is his,Potestas est à Deo, sed non abusus potestatis Res ipsa saepè est à Deo, licet modus quo quis eam assequitur no… sit à Deo; sic divitiae sunt donum Dei, li…et modus quo avari eas sibi comparant non sit à Deo. Gehard. whatever they persons be; the office is his, however they came by it, and so calls for our respect and observance. Even Tyrants are ordained of …od for the punishment of an ungratefull and rebellious people; when men grow weary of Christs easie yoke, tis just with God to put the Iron yoke of Tyrants on them. (Deut. 28 47, 48.) Hence he's said not only to give Kings in mercy to be nursing Fathers, but also Kings in wrath to be scourges to a wicked people Hose… 13. 11. He sent wicked Saul as well as religious D…vid and he is called the Lords anointed (1 Sam 24. 7) and so is Cyrus a Heathen,Qui dedit regnum Mario, ipse & Caio Caesari; qui Augusto, ipse & Neroni; qui Vespatiano suavissimo, ipse & Domitiano crudelissimo; qui Constantin, ipse Apostatoe Juliano. Aug. de Civit. Dei l. 5. c 21. Esa. 45. 15. Nebucadnezar is called Gods servant, Ier. 27. 6. Dan. 2. 37. and the King of Assyria is called Gods rod to chastise his people for the sins, Isa. 10 5. As the wickedness of a Minister doth not destroy the Ministry; so the wickedness of a Magistrate doth not destroy Magistracy. Cruel Parents,Dominium temporale habet fundamentum in natura, non in gratia. Ergo cum natura maneat in impiis, dominia exercere possun…. Davenant. Determ. Q. 30. p 136. See more in my Comment. on 2 Tim. 3. 2. p. 67.2 Tim 3:2 are parents still; hence it is that in the New Testament we are so oft commanded to be subject to Heathen Magistrates, to pray for them, to pay to them, and to yield them either active or passive obedience, Mat. 22. 21. Rom. 13. 1. 1 Tim. 2. 2. Titus 3. 1. 1 Pet 2. 13, 17. and if Tyrants were not ordained by God, we must exclude his providence from the greatest part of the world. But the Psalmist tells us that the Kingdom of his providence and power reacheth over all, Psal. 33. 19. the Lord hath prepared his throne, and his Kingdom ruleth over all. All creatures are his servants; even the Devils in Hell do Gods will, though against their own; and so do Tyrants and wicked men; they oft break the will of Gods command, and yet they fulfill the will of his Decree. They serve his purpose and providence Materially, when formally and intentionally p. 45they seek and serve their own, Acts 4. 27, 28.

We are apt to complain of Covernours; but who complains of his sins which provoke the Lord to set up such Governours over us? Iudges 3. 8. & 4. 2. Peccatum populi Tyrannorum vires.Iob 34. 30. Psal. 107. 40. Prov. 28. 2 Eccles 3. 16. Esa. 10. 5, 6. Ezek. 7. 11. Hosea 5. 7 & 13. 11. Let us therefore repent of them, and Judge our selves; then will God make Medicines of these Poysons, and either turn or overturn such as molest his people.Tollenda est culpa, ut cesset Tyrannorum plaga. Aug. As in nature, so in Government, nothing is permanent that is violent; so that it is hard to see and Old Tyrant; although for a time they may uphold their state by force and fraud, yet in the end divine justice confounds their practises, and infatuates their counsels to their own ruine. Though they be great, yet there is a greater then they, who will break them with a rod of Iron, and dash them in pieces like a Potters Vessel,V. Mr. Hoodwards Kings Chronicle of the wicked Kings of Iudah, per totum. (Psal. 2. 9.) easily, suddenly, irrecoverably. Though men cannot or dare not punish them, yet God will; if King Zacha…iah be wicked and draw Israel to sin,Ad generum Cereris sine si…e caede & vulnere pauci Descend…nt veges, & siccâ morte Tyranni. Juven. Satyr. 10. God will soon cut him off, so that he shall Reign but six moneths, (2 Kings 15. 6.) and Shallum that killed him (following his Idolatry) reigned but one monethmonth after him, verse 13. and Pekahiah his Son, continuing that Idolatry,Il…ed usu venit ut scel…rat…ssimum sequatur optimas Princeps; quorum enim exitus perhorrescunt, eorum vitam imitori turpe & periculosum ducunt. Sic Ne…onem Galba sequutus est; Ne…va, Domitianum; Alexander Severus Princeps eruditus & temperatissimus, Hel…ogabalum non solum bip…dum, sed & quadrupedum spurcissimum. V. Herodian. c. 1. & Bodin. Method, Histor. P 301. reigned but two years, ver. 23. The persecuting**V. August. de Civit. Dei. l. 3. c 15. Roman Emperours were sixty three, yet only six of them died a natural death. Usually God cuts off Tyrants suddenly, and raiseth up Pious and Peaceable Rulers in their stead; after a wicked Ahaz comes a good Hezekiah, after Idolatrous Am…n a zealous Iosiah. After harsh King Henry comes mild King Edward; and after furious Queen Mary, peaceable Queen Elizabeth. Thus after a storm usually comes a calm, and after a sharp Winter a pleasant Summer.

2. As for Taxes, though they be great and grievous, yet the best remedy is Prayer and Patience. p. 46Things that cannot be remedied with Patience,See more to this Point in my Comment on 2 Tim. 3. 2. pag 31.2 Tim 3:2 must be endured. In 1 Sam. 8. 11 the Lord tells them what will be practice of their King, not as approving or allowing of what he should do; for tis the threatning of a judgement, not the Imposition of a duty q. d. This people shall dearly rue the casting off that form of Government, which I had given them. Yet under all their pressures there must be no rising, but only in prayer; They shall cry unto the Lord, and acknowledge their sin, which is the meritorious cause of all their sufferings▪ yet tis the wisdom of Governours to fleece and not to flay the flock for fear of Insurrection. Twas good counsel which King Henry the fourth upon his death-bed gave to his Son;Imperantis felicitas in felicitate subditorum consistit. He admonisht him to be moderate in his Taxes; for so long as English men (saith he) have money and riches, so long shall you have obeysance from them; but when they be poor and in want, they be alwayes ready to make Insurrections at every turn.

Objection.

Magistrates are not only cruel, but careless; they neglect their duty, and therefore I may well omit may pay.

Answer.

Yet this cannot excuse thee from doing thy duty; another mans sin will not excuse mine; Recrimination is no Purgation.

2. If they are bad, yet better have a bad one then none at all; tis better living under a Nero then a Nerva; where nothing is lawfull then where all things are lawfull; Tyranny is better then Anarchy; foreign.the one keeps things in some order, when Anarchy puts all into confusion, and makes every mans lust his Law,Ea quae vera sunt secundum tres, gradus, foreignnullam admittunt disputation…m. and set up as many Tyrants as there are slaves to sin, Government is de jure natura; no Nation so barbarous, no time so dark but some footsteps of Government might have been p. 47seen. The very Bees by the instinct of nature have their King whom they acknowledge and follow, and the Cranes have a Leader. Though the Nature of man being proud, loves not the Superiority of others; and being licentious; loves not to be straitned by others; yet it teacheth subordination, and chuseth Tyranny rather then Anarchy. The most unruly know not how to subsist without a Ruler: even Theeves have a Leader amongst them; yea and those Monsters of Munster that at first decryed Magistracy, yet when they were once got into the Saddle, they quickly set up (such a one as he was) a Taylor King of their own. Yea in Hell amongst the Devils there is a Government, there is a Belzebub, a Prince of Devils, (Mat. 12. 24.) the Devils who are the Authors of all disorder amongst others, yet have an order amongst themselves. Tis ill with that state where men are left like the Fishes of the Sea which have no Ruler, but the greater devour the less, Hab 1. 14. Where all will rule, there is no rule; and where there is none to rule, there is all manner of misrule, as Idolatry, Murder, Plunder, Thefts, Rapes, Riots and all uncleanness, Iudges 17. 4, 5. 6. & 18. 30 & 19. 1, 2. So that tis a very bad Government that is worse then none at all; where there is Magistracy, some may be opprest and wronged; but none can be righted where there is none at all. Better poor people should sit under a scratching bramble, then have no hedge at all to shelter them from the storms of popular fury. Nebuchadnezar was none of the best Governours, yet he was a Cedar under which the beasts of the field found shadow; and the fowls of the Heaven dwelt in the bows thereof, (Dan. 4. 9, 10, 11, 12.) And if a Heathen Magistrate be so usefull, what is a Christian one?

A sixth Observation.

We may lawfully give Titles of Honour to Magistrates. p. 48If God himself calls them Gods, Shields, Saviours, &c. and lay upon them Majesty, Glory and Honour, (Psal. 21. 5.) why should any man scruple the giving of them such Titles? Away then with those sottish Quakers who are afraid of being too respective (such is their breeding) to Gods Deputies; and therefore they call them Thou Richard, Thou Thomass, Thou Iohn, as if they were talking to some Bearwards rather then Magistrates. But the Holy Ghost hath taught them better manners, and give Titles of Honour to men in Authority; as King Agrippa, Most Noble Festus, Acts 26. 25. Most excellent Theophilus, Luke …. 3 See my Commentary on 2 Tim. 3. 17. Obj. 2. p. 296.2 Tim 3:17But of this at large in another place.

Caution, Prestat in foreign quam foreign incidere, q. corvi non saeviunt nisi in mortuos, adulatores v…rò viventes devora…t, dixit Dio genesyet Rulers must take heed of suffering Flatterers to give them Titles which belong not to them, as Most Holy, Most Unconquerable, Omnipotent, Omniscient, our Lord God, as Domitian and the**V. Plura apud Laurentium in 1 Pet. 2. 17. Obs. 4.1 Pet 2:17 Popes of Rome are called by their Parasites. Thus Iames Naylor had blasphemous Titles given him his Adherents, ar Everlasting Son of Righteousness, and Prince of Peace; they sung before him Holy, Holy, Holy Lord God of Sabbath; no more Iames but Jesus, the Lamb of God a perfect man, &c. Against flatterers, see Plutarchs Morals. p 69. Engl. & Aretius Problem. Chap. 2. p. 50. Greenhill on Ezek. 22. 28. p. 296. Clerks Mirror. cap. 53. Ienbin on Iude 8. Obs. 6.Ezek 22:28Jude 1:8Death is Lot of such blasphemers, Lev. 24. 16. Dan. 3. 29. Twas the …in of the Persians that they honoured their Kings with Divine Honour, as Gods. Let such remember Herod, who for his Pride in suffering Divine Honour to be given to him,V. Neyl…rs Examination. was eaten up of worms or lice, Acts 12. 22, 23. God is very tender of his own glory; what ever he parts withall he will not part with that,V. Q. Curtius lib. 8. Isa. 42. 8. when Satan began to call for divine honour, Christ would bear no longer, but bids him Be gone Satan.

Observation 7.

The calling of the Magistrate is an honourable p. 49calling. God puts his own name on them, they are earthly Gods, they judge for him, they bear his Image in their Office,foreign. Imago De…rex est animata. Menander. they sit on his Throne, and he sits with them there. Though they be subject to Infirmites, sickness and death as other men are, yet their calling is Honourable; for the Dignitie of Magistracy lies not so much in the persons who are mortal, but in their Office, in that they are Gods Lieutenants on earth, they sit in his place and exercise his power by Deputation; by him they are appointed to execute Justice and preserve the Nations in Peace and Purity. Now the Dignity of Magistracy will the better appear if we consider those Titles of Honour which the Scripture graceth them withall; for whereas Libertines call them Pests and Plagues, Persecutors, Burdens and Abusers of the world by tyranny & oppression, &c.

Yet the word of God calls them

1. Gods.

2. Sons of the Most High.

3. Saviours.

4. Fathers.

5. Nursing Fathers.

6. Heads of the Body.

7. Eyes of a State.

8. Servants of God.

9. Shepherds of the people.

10. Healers.

11. Pillars.

12. The Lords anointed.

13. Dignities.

14. Nails in the building.

15. Corner-stones.

16. Shields of the earth.

17. Angels.

18. Foundations.

19. Signets.

20. Captains.

21. Rocks and Hiding places.

p. 501. The Holy Ghost calls them Gods, as we have seen at large before.

2. Sons of God, by Nature or Adoption, but by Office, of which see more on ver. 6

3. The Saviours of the people, Iudges 2. 16. & 3. 9. Neh. 9. 27. The Lord saved Israel by the hand of Ieroboam, 2, Kings 14. 27. and of David, 2 Sam. 8. 3. Such a one was Iehosaphat, 2 Chron, 20. These God hath ordained for Saviours and shelters to his people against the rage and Violence of a wicked world; hence tis that in their straits and exigencies they Appeal to Caesar for succour (Acts 25. 11, 12.) though many times the Remedy is worse then the disease; and those that should be Saviours become D…vou…ers and destroyers of Gods people;See D. Gouge his Arrows on Exod. 17. 9. §. 40.…. 203.Exod 17:9 but this is the abuse of their power. God erected them to defend and save his people, that under them they migh lead Quiet, Honest and Godly lives, 1 Tim. 2. 2.

4. Fathers of the people, So Ioseph who was a Prince in Aegypt, is called a Father, Gen. 45. 8. and Deborah is called a Mother in Israel, Iudges 5. 7. The Philistines called their Kings Abimelec…, Abimelech i. e Pater-rex, est nomen Pictatis, Potestatis Charitatis.i. e. the King my Father, Gen. 20. 2. & 26. 1. Psal. 34. Title Saul was a wicked King,Bonus Princeps non differt à bon… patre. Xenoph. Cyrop…ed lib. 8. yet David calls him, my Father, 1 Sam 24. 11 and Iob who was a Magistrate, (a Judge at least) as appears, Iob 29. 7, 8. and as some conceive a King, (though his dominions might not be so large as ours now are) yet possibly such as in those antient times, and in those Eastern parts of the world were called Kings, being a Supream Governour within his own Territories, though perhaps but of one single City and its Subburbs with some few neighbouring Villages; hence he's called the greatest man of all the East, Iob. 1. 3. and when he came in presence, the Princes and Nobles held their Tongues, he sate as chief, and dwelt as a King in the Army, Iob. 29. 9. 25. yet though he were thus great, he stiles himself a Father to the poor, p. 51Iob 29. 16. and twas an high commendation of Valentinian the Emperour, that his people knew not whether they had of him Dominum an Patrem, —Sed Roma parentem, Roma patrem Patriae Ciceronem libera dixi…. Juven. Sat. 8. Homerus nihil aliud in rege desiderabat nisi ut esset fortis in hostes, bonus in cives.a Father or a Lord. In Rome of old the Senators were called Fathers, and twas afterwards counted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperors or who ever had deserved best of the Commonwealth , to have this addition to the rest of his stile,—Cum Patriae rector dicare Pater que Utere more Dei nomen habentis idem. Ovid. Pater Patriae, the Father of his Countrey. This Title implayes not only Power and Authority, but also tenderness, care and pitty; they should carry fatherly affections towards …heir people: as a good Father loves, defends and cherisheth his children, so will a good Prince his Subjects; he will not**N…faria fuit ista Neronis vo…, Me mortuo terraigne misceatur. Et illud Caligulae, Utinam Pop. Rom. unam haberet cer…icem quam semel truncare possem. grind them by cruel exactions, nor drink their blood to satisfie his own lust, nor suffer them to be poysoned with Heresie; when they cry for bread, he'l not give them a Scorpion; but he is more tender of his people then of himself, and more sensible of their miseries then his own.Tarde sibi pa…er membra sua abscindit, & cum absci… rit reponere cupit, & in abscindendo gemit, cunctatus multum diu que : Propè enim est ut libenter damnet, qui citò; propè est ut in… què puniat, qui nimis. Ser. de Clement. cap. 14. In all their sufferings he suffers with them, he condoles their miseries, redresseth their wrongs, relieves their wants, reforms their errors, prevents their dangers, procures their welfare and happiness by all good means. Thus men of publick Places should be men of Paternal and Publick Spirits: Such men need no Guard; when King Agasicles demanded how he might be safe without a Guard? twas answered,Praesint ut presint. by behaving himself towards his Subjects as a Father to his children. Hence Rulers are called the Arms of a people to bear them up and tenderly to lead them, Iob 22. 8 Psal. 77. 10. Ier. 48. 25 Ezek. 31. 17.

5. Nursing Fathers, Varium multiplex studium denotat, quod liberali manu ab omni illustrium hominum genere impenditur in Ecclesiam Dei. Glassiusand Nursing Mothers, Isa. 49. 23. Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers. A most sweet description of the loveliness of Magistracy, shewing what tender care should be in them, towards the Church of p. 52God; no Father or Mother shall be more tender over their children, to provide for them, and to guard them and secure them from annoyance, then Governours in Gospel-times shall be over Gods poor, helpless, Fatherless people. q. d. Whereas Kings and Rulers of the world are now opposite to the Church;Though they be not Fathers to beget thee, yet they shall be Fathers to nurse thee; they shall carry thy Sons and Daughters in their arms, i. e. they shall contribute their aid and assistance for the upholding and encreasing of the Church. Leyford. yet in Gospel times Kings and Queens shall gladly take upon them thy Patron…ge and Protection both in Temporals and Spiritu…ls; no Nurse shall be so tender over their little ones, as they shall be over thee. Thy Queens shall be Saraes (so tis in the fountain,) i. e. they shall be as tender over thee as Sarah was over Isaac, who gave him suck; and as the Nurse out of love spares no cost nor pains; but gives even her own blood to her babe; so the Churches Rulers shall spare no cost nor care,Patet hinc, omnem potestatem Ecclesiae esse cumulativam, non privativam in libertatibus quas Christus tradidit Ecclesiae, &c. Apollon. Jus Mag. circa sacra. p. 30. but will venture their lives for the Churches good. As God made several of the Persian Kings Nursing Fathers and defenders of his ancient people the Jews at the time of their return from Babylonish Captivity, as we read in Ezra and Nehemiah; so we read of the Roman Emperors, as Constantine, Theodosius, &c. that were Guardians to the Christians in their dominions. God would have Governours to carry his people in their bosoms lovingly, carefully, mildly and gently, Num. 11. 12. Hence it is that they are called Benefactors or gratious Lords, (Luke 22. 15.) because of that bounty and beneficence which they do,Principes v…cantur Nedebim, i. e. benefici, (Job. 12. 21. Prov. 8. 15.) quia eos decet clementia & beneficentia.Job 12:21Prov 8:15 or at leastwise ought to shew to their people, and are compared to a lofty tree which yields shade for beasts, nests and habitations for birds, and meat for all; Dan. 4. 20, 21, 22.

6. The Heads of the body Polick, and the Principalities of a Nation, Numb. 1. 16. & 14. 4. & 17. 2. Iudges 11. 8. Titus 3. 1. and that 1. In respect of sublimity, as the Head is the highest and most Honourable member in mans body, so in the State the Magistrate excels others in dignity and sublimity; p. 53hence he's also compared to a Mountain which stands above and overlooks the rest of the earth, Mica 6. 2.

2. In respect of power and profit. As the Head commands the rest of the members and directs their actions for the good of the whole; so the Magistrate is set over his people to direct and rule them for the benefit of the whole body; hence tis that Ieremy laments the loss of Zedekiah (the last King of Davids line, but none of the best) with that Pathetical expression, The breath of our nostrils is gone,Magistratus est velut …otius populi communis anima, quâ corpus ipsum reipublicae sustentatur & defenditur. Danaeus. Lam. 4. 20. As a man cannot live without breath, so a Common-wealth cannot long subsist without Government.

3. As all the members of the body will hazard themselves for the good of the Head, so should subjects for the good of their Rulers.

7. The Eyes of a State. As the eye of the wicked watcheth his opportunities to do mischief; so should the Magistrates eye watch to catch them in their wickedness; to this end God hath set up Magistrates to oversee the manners of the people, and calls them eyes, Iob 29. 15. Isa. 29. 10. The Lord hath poured on them the spirit of deep sleep, and hath closed their eyes; but who are those? the next words tell you. The Prophets and Rulers hath he covered. The Hebrew word which we render Rulers, is Heads, because Rulers are the Heads of a people; and what is a Head without eyes, or having its eyes covered? Rulers especially when good, are the light of Israel, and the beauty thereof, 2 Sam. 1. 19. & 21. 17. & 23. 4. 1 Kings 3. 28. As Ministers are called Seers, and the eyes of the Church, 1 Sam. 9. 9. 1 Cor. 12. 16, 17. so Magistrates are appointed by God to be the Eyes of the Commonwealth, to foresee dangers and prevent them,Oculus in sceptro was the Egyptian Hieroglyphick of a Princes Vigilancy. and to oversee the manners of people to amend them. Now as they should not wear the sword in p. 54vain; so they should not bear these Titles in vain; they should not be glass-eyes or wooden-legs; as those artificial limbs stand the Body Natural in little stead, so do these the body Politick—Stat magni nominis umbra.

8. The Servants of God, Ier. 27. 6. Ezek. 29. 19, 20. Hag. 2. ult. yea though they be Heathens, yet their power is Gods, and therefore he calls them his Servants and Ministers, Rom 13. 4. 6. Neither is this Title any diminution to them, but tis the honour of their Honours that they are Servants to so great a Master, who is King of Kings, and Lord of Lords. The Angels those glorious spirits count it their honour to be Ministring Spirits to such a Lord, Heb. 1. 14. and Christ by way of Honour is called Gods Servant, lsa. 42. 1. & 53. 11. These are the great Servants of the Common-wealth, endowed with gifts of prudence, fortitude, clemency, &c. for the good of others. Neither are they only his Servants by right of Creation, for so all creatures are his Servants, Psal. 119. 91. Nor Secondly by Right of Redemption; for so the elect only are his. But by special Delegation and Commission from God, by way of Eminency they are called his Servants, because they are set to serve him in a more excellent place. Now the more Eminent the Master, the more Noble is the service. No Master like God, his work is wages, and such imployment is high preferment.Quô sublimior est …loria, … major cura. Cyprian. Yet this Dignity calls for Duty; for a Servant how great so ever he be, is but a living Organ (as the Philosopher calls him) to serve his Master with all his might; he works for him, he gets for him, he lives to him and dies to him, he's wholly at his beck and service; so must Magistrates who have received their power from God, spend themselves and all they have for his honour: for albeit they are Gods amongst men, yet they are but men with God; the greatest Emperor is but his Minister; p. 55They are Rulers over the persons, yet are but servants for the good of their people. People must serve them,Qui imperat, ser…us servorum est. Luther. and yet they are the greatest servants. As tis the duty of all to serve them, so tis their Office to serve all.

2. As Magistrates and Ministers are both foreign, Servants, and have the same Title given them; so it should mind us of that Harmony which ought to be between us: we both have one name, drive at one design, and serve one Master, though in different Spheres, and therefore we should as…ist each other in the promoting of Gods glory in our places. Its a comely thing when the word and the sword go together.

9. Shepherds of the people, Numb. 27. 17. Isa. 44. 23. Psal. 77. 20. Ier. 6. 3. & 12. 10. & 49. 19. Ezek. 34. 23. Micah 5. 4. Zach. 10. 2.

They must resemble good Shepherds, I. In Industry and fortitude, as they are exposed to wind and weather, enduring Summers heat and Winters Frost for the good of their flocks, and venture their lives in their defence (Gen. 31. 38, 39, 40. Isa. 31. 4.) against Dogs, Wolves, Lions, and Bears that would worry the flock:foreign Homer-lliad. b▪ so must Rulers be industrious in watching over the flock, defending it from the Violence of Wild beasts; he must not Tolerate seducers who are called Dogs, Wolves, Foxes to destroy the flock of Christ, but he must drive them from the Fold, and keep his sheep from the Poysonous Pastures of Hereticks. The weak Lambs of Christ he must carry in his b…som, and the strong he must preserve from going astray; this is the meaning of that in Numb 27. 17. where M…ses prayes that the Lords people be not as sheep without a Shepherd, but may have a Ruler to go in and out before them, i. e. one that may guide and govern them both at home and abroad, in time of War and Peace▪ Thus did Moses himself; what indefatigable pains did p. 56he take for the good of Gods people! he even consumed himself till he had assistants provided for him, Ex…d. 18. 18. Tis said of Agesilaus, that so great was his care of the publick good that he could scarce get time to be sick. God hath set up Rulers for this very end, by good Laws to guard his people, and by arms valiantly to defend them in their bodies, souls, goods and good name from the Violence of unreasonable men. They are principally ordained for the good of the Church; All is theirs finaliter (i. e.) the end why God created all things was specially for the good of his Church; as Ministers, so Caesars are set up by God for the benefit of his people, who are exposed to more dangers then other men. Shepherds are set for the safety of the Sheep and not of the Wolves; and as for the punishment of wicked men, tis principally reserved for the judgement of the great day, 2 Pet. 2. 9. the defence of the godly is the Magistrates great work; This office will take up the whole man. Twas the sin of the Bishops, that they would be Bishops in the Church, and Lord-Keepers, Lord Treasurers, Privy Counsellers and Justices of the Peace too: and so between both, they were neither good Magistrates, nor good Ministers, but deceived the Church, misled the King, and wronged the State; of such Latimer complains, Since Lording and loytering hath come up, Preaching hath gone down, contrary to the Apostles times; for they Preacht and Lorded not; but now they Lord and Preach not. They that be Lords, will ill go to plough; tis no meet office for them, it be seems not their State, and thus came up Lording Loyterers: and if the Plow-man in the Countrey were as negligent in his Office as Prelates be in theirs, we should not live long for want of food.Latimers Sermon on the Plough. p. 19, 20. Let such consider, 1. That Magistracy and Ministry are two distinct offices, to be executed by distinct persons,V. Tilenum in Syntag. p. 2. Disp. 32. Thes. 33. & Amefi… Medul. l. 2. c. 17. §. 48. (2 Chron. 19. 11.) in p. 57different administrations, having different objects and ends; and therefore ought not to be confounded by us; hence the domination of the Priests is reckoned as a horrid thing, Ieremiah 5. 30, 31. Ezek. 34. 4.

2. Christ himself tells us that his Kingdom is spiritual, tis not of this world; and when they sought to make him a King he fled from them, Iohn 6. 15. and refused to divide inheritances (Luke 12. 14.) or to sentence the woman taken in adultery which belonged to the Magistrates office, Iohn 8. 11. yea he forbad his Disciples and their Successors the exercising of any Lordly or Political dominion,Stetisse lego Apostol…s judicandos, non sedisse judicantes. Bern. I. 1. de consid. Mat. 20. 25. & Luke 22. 25. And if they might not serve Tables and see to the Poor, because it hindred their studies, (Acts 6. 2.) much less may they attend Seats of Judicature which are greater impediments;Concil. Eliber. Can. 19. Carthag. 1. Can. 6. 9. Calcedon. Can. 3. Constant. 6. Can 9. Mogunti…. C…n. 10. 12. Rhemens. Can. 29, &c. besides they are expresly commanded not to intangle themselves in the things of this world, 2 Tim. 2. 4. and this drownig themselves in secular offices is condemned by many Councels.

2. In Tenderness over the flock. A good Shepherd doth fleece but not flay his Sheep; so a good Magistrate is moderate in his Taxes and Impositions on his people. Many Rulers are Tyrannical Beasts, not Shepherds; hence those four persecuting Monarchs are compared to Beasts for their cruelty, (Dan. 7. 3. 7.) when they should be Angels an… Guardians to defend, they are devouring beasts that have Teeth, great Teeth, great Iron Teeth (so is that beast in Daniel described) to shew what spoil and havock he would make amongst the people. Of such unnatural Shepherds the Lord complains, Micah 3. 3. Zach. 11. 5. such must know that the flock is the Lords, not theirs; the people are the Sheep of his Pasture, and therefore they are called His, by a special propriety, Iohn 21. 15, 16. p. 58my Lambs, my Sheep; not Thy Lambs or thy Sheep. When Solomon prayed for an understanding heart, twas that he might Judge Thy people (1 Kings 3. 9.) Not my people to flay,Reipublicea salus suprema lex est…, & praecipuus scopus quem sibi quilib…t Magistratus proponat. Plato de Rep. l. 1. slay and destroy, but Thy people to be loved, fed, and defended by me Princes are not set up to seek themselves, but their peoples good.

3. In Excellency. As the Shepherd excells his Sheep,Magistratu dignum non esse qu…nquam qui non sit m…li…r subdi…is, dixi… Cyrus. so should Rulers excell their people. As Sanl was taller by the head and shoulders then other men, so ought these to excell in Wisdom, Temperance, Righteousness and Religion, that by their good Example they might lead their people after them. …gesilaus said well, A Prince must out-goe his Subjects, no… in Lust and Pleasure, but in Temp…rance and …agnanimity. So said Cyrus, He is not worthy to govern, that is no better nor more vertuous then they over whom be is to com…and.

10. Healers and Binders and Chirurgians, which bind up the wounds of their people, and labour to heal …he divisions which are amongst them;Chobesh, liga…or vuln… rum, from Chabash to tie fast, because tis the part of a good Prince to bind up the wounds of his subjects, the light of his countenance should be as life to his people, and his favour as the latter rain, Prov. 16. 15.Prov 16:15 hence tis that Iob 34. 17. Isa. 3. 7. Rulers are called Hea… ers or binders up, a Metaphor taken from Chirurgery, and the binding up of wounds and fores for the cure of them. And Oh that the Rulers of our Nation would labour to make good this blessed Title by using all good means for the healing of all these sad Divisions both in Doctrine and Discipline, both in Principles and Practice. Parliaments for the State, and Synods for the Church, are excellent Remedies against exhorbitances both in the one and the other.

11. Pillars of a State, it cannot stand long without them. The world would soon fall into confusion and shatter all to pieces (as to its civil capacity) if the Lord had not founded it on the Pillars of Government, Psal. 75. 3. I bear up …he Pillars of the earth, David a King was a Pillar that by his p. 59wisdom and faithfulness did bear up the inferiour Magistrates, whom he calls the Pillars of the earth in a Political sense. These are the stakes in the hedge of the State, which keep up the sence that the wild beast enter not▪ yea the Lord looks at any one of them as able to make up a breach against him, Exod. 32. 10. Ezek. 22. 30 31. Ier. 5. 1. If the Lord could have found but a man that executed judgement i. e. but one faithfull Magistrate in Ierusalem, he had spared it for his sake. One Phineas executing judgement staid the Plague, Psal. 106. 30.

12. Christs or the Lords annointed, So Saul was called, 1 Sam. 12. 3. 5. & 24. 6. and David 2 Sam. 19. 21. Psal. 84. 9. & 132. 10. and Cyrus though a Heathen and one that had not received the external unction of Oyl which the Kings of Israel received at their Inauguration, yet being appointed of God to do him service, this call of God was beyond all the external unction in the world. Isa. 45. 1. Tis true the Kings whose choice had somewhat extraordinary in it, were installed into their office by pouring of Oyl upon them, 1 Sam. 10. 1. & 16. 12, 13. 1 Kinge 19. 15, 16. & 2. 9. 3. See more fully our Large Annot. o… 1 Sam. 10. 1.1 Sam 10:1Now this Ceremony of Anointing signified that they were called by God to their office,Ungere aliquem est eum tum mu…eri alicui praeficere, t…m dous ad ill…m obeundum necessariis inst…u…re; ita ut unct…o…is … duo complectatur. 1. Destinationem seu Vocationem …d aliquod mu…ns. 2. Donorum ad munus illud exequendum necessariorum collationem. Ravanellus. and should receive from him all gifts and graces needfull for their places. Yet this Title is given to all believers, Psal, 105. 15. 1 Cor. 1 22. 1 Iohn 2. 20. 27.

13. Dignities, Glo…ies and Majesties, Dominions, Principalities and Powers, Rom 8 38 2**foreign gloriae. Pet. 2. 10. Iude 8 all in the Abstract, put for men that are set in Power and Dignity, and because of that glory and excellency wherewith God is pleased eminently p. 60to adorn them. Though Libertines reproach them as Inglorious and fools in Israel; yet the Holy Ghost for-seeing what spirits would arise in Gospel-times, calls them Dignities and Higher Powers in respect of their Superiority and preheminence above others, and in respect of those glorious gifts and endowments which God adorns them withall, whereby they are fitted for an honourable, fruitfull and faithfull discharge of their office, as wisdom to discern between good and evil, clear apprehension, Magnanimity and Zeal. Thus even Saul when he was made a King, was said to be another man i. e. he was adorned with Prudence, Clemency, Magnanity and other Princely vertues fit for his place, 1 Sam. 10. 9. and so was David, 1 Sam. 16. 13. These are the light and glory of a land, of whom we may say as the people did of David, that he was worth ten thousand of them. 2 Sam. 18. 3. & 21. 17.

14. Nails and Pins upon which all the burden hangs, and therefore they have need to be fastned in a sure place, keeping close to the Rule of the word; never till then will they be a glorious Throne to their Fathers house, Isa. 22. 23. Now the Magistrate is compared to a Nail fastned in a Wall.

1. For Stability and firmness; as a Nail driven into a Wall sticks fast, so God will establish and confirm the power of Magistracy, that it shall be no more removed then a Nail that is driven up to the head, which may be matter of singular comfort to all faithfull Magistrates, who must look to encounter with many difficulties and indignities from an ungratefull world. But he that hath called them to their honour, will keep them there, and fix them with his own hand, whilest they walk in his fear, doing justice and judgement, Prov. 29. 14.

2. In respect of Vtility; as a Nail that is fastned in a Wall is fit for many uses; so a faithfull Magistrate p. 61is many wayes benefical to the people where God hath fixt him; and as Pins do fasten Tents, so these help to fix us in our places in peace, in despight of Oppressors, Zach. 10. 4. and as the beams of a building are fastned and united by nails one to another; So Magistracy is a means to unite people together in Society and Amity.

3. In respect of the weighty labours that lie upon him. We know every one is apt to clap somewhat upon a Nail or Pin. Arms, Utensils, Vessels, great and small we use to hang upon the wall. So the Magistrate is usually loaded with imployment; every one comes to him for support, defence and succour. They lay and leave their loads with him, all the necessary Utensils of the house hang on this Nail. Upon it hang Vessels small as well as great; their Justice is or ought to be as large as Solomons wisdom which extended to the Hyssop, as well as to the Cedar; Isa. 22. 24. They shall hang upon him all the glory of his Fathers house, and all the Vessels of such quantity, even little Cups as well as great Flaggons: all affairs, great and small, and all the weight of the Common-wealth shall hang on him from the highest to the lowest. The glory of a Nation hangs on the Nail of Government.

15. Corner stones, which laid in the …oundation do uphold the building. The man stress lies on the Corner-stones; Zach. 10. 4. out of him shall come the Corner; Whats that? why the word is a Metaphor commonly used for Governours and Magistrates,Phinah, angulus exterior aedificii, & per M…taph. Princeps qui est …obur po… pali. Leigh. 1 Sam. 14. 38. Iudg. 20. 2. where the chief of the people (in the fountain) are called the Corners of the people. As Christ is the Corner-stone on which the Church stands, (Isa. 28. 16. 1 Pet. 2. 6.) So the Magistrate under God helps to uphold the Common-wealth.

2. These help to Vnite the building and keep it together that it fall not asunder. As stones laid p. 62in the corner of a building where two Walls meet, are thereby united, strengthened and supported; so Magistrates are the stay and strength of a place, (Esa 19. 13.) they are the strong Towers and Bulwarks of a State. Tis true, all the stones in the building do conduce to the upholding of it;Angul…s Metaphoricè voca… Pr…ceps qui …mpubI cam continct, stringit, prospicit & r…b…rat, ut angulas utrum… pariet…m in dom…. Hie…om. but the main weight of all lies on the Corner-stones; draw out these and the building cannot stand. As Sampsons strength lay in his locks, so doth the strength of a State in these.

3. As tis an Uniting, so tis also an Adorning stone, tis an Ornament to the building, because there is more labour spent in Polishing the Corner-stone, then in the ordinary stones of the building, Psal. 144. 12. Magistrates are usually endowed with more choice parts and gifts then others, as I have shewed before.

16. Shields of the earth, Psal. 47. ult. Isa. 21. 5. Ier. 51. 11. those which we call Rulers, the Original calls Shields and Bucklers,Sit Princeps Clypeus, non malleus. Hos. 4. 18. Magistrates like Shields should protect Gods Sabbots, Ordinances and people in their lives and estates from the violence of those Sons of Belial which labour to bring all into confusion that they may the better enjoy their own lusts. A Shield is for Preservation, tis a kind of Partition-wall between a man and danger,See more in Dr. Reynolds Assize Sermon on Psal. 47. ult.Ps 47 it bears all the darts that are thrown at us. When judgements are abroad, they should with Moses, Ioshua and David by prayer wrastle with God, and lie in the breach to turn away Gods anger from them: then God will be scutorum scutum, a Shield of defence to such Shields of the earth.

Government is that Staff of Beauty with which God protects his people, Zach. 11. 7. tis called a Beautifull Staff for the profit and comfort which comes to us by it. As the Shepherds staff is for direction, correction, defence and support, even so is Government. 1. It directs a man that is willing p. 63to live in Order, what to do, and what to shun. 2. It corrects him that will not be ruled. 3. It defends the poor and oppressed, and is a support to him who is wearied out with hard dealing from men.

17. Angels, for Wisdom, Purity, Righteousness and Majesty. As the Angels are Gods Messengers alwayes ready to execute his will; So Magistrates must be prompt and ready to defend the good, and punish the wicked according to Gods Commandment, 2 Sam. 4. 17. 20. & 19. 27.

18. The Foundations of the earth, Psal. 11. 3. & 82. 5. Micah 6. 2. If the foundations be destroyed what can the righteous do? When there is no Law for lewd and loose men, what can the Righteous do but glorifie God by mourning for the things which they cannot mend, and yet comforting themselves with this, verse 5. that the Lord is still in his holy Temple and hath his Throne in Heaven, q. d though all be in confusion and we can see no help on earth, yet we will look unto God for aid, who sees and considers the sorrows of his people, and who can and will help them, when men will not. Magistrates under God are a special means to uphold the world and keep it from running into confusion;foreign, fulcrum & fundamentum populi. hence they are called Adonai, from Eden, basis (Gen. 45. 8. Isa. 22. 18.) because like a foundation they uphold the building; hence Rulers and Valiant men are called B…rrs (Hosea 11. 6. we read it Branches,Badim propriè rami sunt arborum densiores & crassiores, parandis vectibus idonei, …nde quidam vertunt Vectes …jus. Rivet. the Original will bear both) which help to fasten our gates, and as the Ark was carried with Bars, so the weight of the Common-wealth lieth on these.

19. Signets or Sealing Rings which are neer and dear to us, being continually worn by us, Ier. 22. 24. Hag. 2. ult. With these we seal our cho…cest secrets and ratifie what we would keep safe, wearing them as an ornament on our right hand, and giving them as Monuments to our intimate friends. Thus …haraoh gives Ioseph his Ring, Gen 41. 42. and Ahasuerus p. 64gives Haman his darling a Ring, Hest. 3. 10. So the Prodigal when he was restored to honour and freedom from his swinish kind of life, had a Ring given him by his Father as a Testimony of his intimate love to him, Luke 15. 22. In these also the Jews did inscribe some name or character of that which they held most pretious: hence the Spouse desires of Christ, that he would set her as a Seal on his h…art, i. e. that he would further assure her of his love and confirm it to her,Pone…e aliquem ut sig…ttum brachio vel cordi suo, est eum summo in pr…tio habere, vehementissime amare, arctissimè sib… adjungere, studiosissime curare, …overe, custodire ac tueri. Ravanellus. that she might be kept safe from her enemies, and never be forgotten by him, Cant. 8. 6. By all this we see Gods tender care over Magistrates, and how he accounts himself honoured by them; they are as a Signet on his right hand to him when they build his House, promote his Worship and defend his people. Though they may be contemptible in the eyes of the Sons of Belial, yet they are pretious and lovely in Gods eye.

20. Captains, Guides, Overseers and Watchmen, 1 Sam. 9. 17. Psal. 127. 1. Prov. 6. 7. Mat. 10. 18. Acts 7. 10. 1 Pet. 2. 14.foreign, duces & praesides. As Ministers are guides and Bishops in an Ecclesiastical sense, because they must see to the flock that is committed to their charge, (Acts 20. 28. Heb. 13. 7. 17.) and lead them both by their light and lives:Vos estis Episcopi in Ecclesia; … extra Ecclesiam sum constitutus, dixit Constantinus Imper. So Magistrates are Bishops and Overseers of the people in a Political sense, and must use all means that their people under them may live in Peace and Piety.

21. A Rock, a Covert and hiding place from storms and Tempests, Isa. 32. 2. Ezek 28. 16. Nahum 2. 5. A man, i. e. a King, shall reign in righteousness, and Princes shall rule in judgement. ver. 1. viz. Hezekiah and his Princes,Hezekias …rit ut latebra, rivus, Umbra. yea all imployed under any of these; for the meanest in places of authority participate (according to their measure) of that which is here said of the highest; every one that is set above others, may and must some way be a shelter and refreshing to the afflicted. This the four ensuing Metaphors p. 65do excellently imply setting forth the Beauty and benefit of Government. 1. Rulers shall be a Hiding place and covert; these are words of Latitude,Rex pius est murus à vento, Portus in tempestate, Rivus in siti, Umbraculum in aestu; heac multò abundantins praestitit Christus, cujus Typus erat Hezekias populo suo graviter afficto atque jactato à vento vehementiori, a graviori siti…, ab ardentiori aestu Sanctius in locum. implying any kind of shelter; by the fist we may understand a Wall, a high bank, a thick hedge or great Tree, to any of which we creep in a windy day. By the latter may be meant a house or haven to save us from storms either upon Land or Sea; Wind imports lesser evil, annoying us; Tempests, greater mischiefs quite overwhelming us: Both these Metaphors shew that protection is part of good Government. In the other two there is a further thing. 1. Refreshment in inward drought, by Rivers of Waters which are very precious in deserts. 2. In outward scorching heat, by the shadow of a great Rock, both most comfortable and reviving to the languishing and tired traveller, almost ready to die for thirst, or melted with the burning heat of the Sun, in those spatious plains and uninhabitable deserts. This Text alludes to Gospel-times,Heac Historicè de Hezekia, Allegoricè de Christo dicuntur. Aquinas. and is fitly applied to Christ, but in the Letter it relates to Rulers and Magistrates, as Hezekiah and his Under-Officers.

NOW all these Titles of honour God hath given to Magistrates to encourage them against those discouragements which they are sure to meet withall in the faithfull discharge of their duty.

2. It should teach us to lament the loss of good Magistrates. If he that hath lost a good Father, Friend, Guardian, &c. cannot but mourn; how great then should our mourning be for the loss of a gratious Prince in whom all those Titles of love and respect do concenter and meet! When good Iosiah was dead, what bitter lamentation did the people make, (2 Chron. 35. 24, 25.) First All Iudah and p. 68Ierusalem mourn for him. 2. Tis with a great mourning; the lamentation for him is put as the the highest President of mourning, Zach. 12. 11. Great losses call for great lamentation. The loss of godly Magistrates and godly Ministers, are great losses, and therefore the Saints lay them deeply to heart. When Moses was dead, the people mourned for him thirty dayes, Deut. 34. 8. when Samuel died, all Israel mourned for him, 1 Sam. 25. 1. yea when Saul a wicked King and Davids enemy too, was dead, yet see how he laments his fall, and makes a Panegyrick or Funeral Oration in his praise, 2 Sam. 1. 17, &c. So good Ministers are spiritual Fathers, the Chariots and Horsemen of Israel, and therefore we should lay to heart their deaths, Num. 20. 19. 2 Kings 13. 14. Acts 8. 2. and the rather because tis the sins of a people that provoke the Lord in wrath many times to remove godly Magistrates and Ministers from amongst us.

3. Those Titles of Dignity do shew Magistrates their duty. Let no man glory in Empty Titles, but labour to answer them in obedience.…t inveniantar in opere, …nod signantur in nomine. Non sunt hic inanium figmentorum, sed rerum verissimarum tituli. Musculus. Let your lives and your names answer each other. Remember that God hath given you Magistratical gifts not for your selves, but for the good of others, and to him you must shortly give an account of all the Talents which he hath intrusted you withall. Hearken not then to flatterers who would puff you up by telling you that you are Gods, and Sons of the most High, and therefore you may do what you please, you are to account to none but God; Where the word of a King is there is Power, and none may say …nto him What dost th…? Eecles. 8. 4. and Samuel tells the people (say these Court-Parasites) that Kings have absolute power over the lives and estates of their Subjects, 1 Sam. 8. 11. to 18. Thus they make Kings glad with their …yes, Hos. 7. 3. and are the worst sort of Beasts; for whereas other beasts p. 69pray upon dead carkasses, those devour men alive.

As for that Text, Eccles. 8. 4. the meaning is, that where the word of a King is, there is power, viz. to punish such as do evil, and none can call him to an account for so doing; and in this sense none may say unto him What dost thou? else the wicked actions of Kings may be, yea and have been reproved. Nathan reproved David, saying, What hast thou done? Elijah reproved Aha… for his murder, saying, What hast thou done? Tis only Gods Prerogative Royall to do whatsoever pleaseth him and to be accountable to none; none may say unto him What dost thou?Nulla potentia …ida est, …isit nimia. Sen. Dan. 4. 35. The greatest men in the world are, or should be under Law. Tis not for any man to say,Tyrannus dicitur … …uvos, i. e. liber & immunis à reddendis rationibus. Arist. Polit. l. 4. (Sic vol…, sic jubeo, stat pro ratione voluntas.) My will's my Law; no Kings themselves must read and rule by Law, Deut. 17.

2. As for that Text in Samuel, Tis the threatning of a Judgement, and not the Imposition of a Duty. q. d. Deus h…c jus nec sancit, nec approbat, sed tantum praedicit, ejus que acerbitalem graphi…è depingit, ut eos à Petitione Regis qvellat. à Lapide.This people shall dearly rue the casting off that Form of Government which I have given them; for I will give them a King in my wrath that shall deal like a Tyrant with them, taking away their goods and Cattle from them by violence, and making slaves of them and theirs, as the Kings of the Nations whom they desire to be like, have done to their subjects, ver. 9, 11. Samuel tells them, this will be the manner of your King. The Court-Bishops render it Ius Reg…, Ius Regis dicitur quod à r…ge non pro suo officio, sed per su… arbitrio; non pro aequitate, sed pro Voluntate institutum est. Mendoza in locum.the Right of the King, and thereupon inferred that all the Subject had was in the Power of the King and lay at his mercy. But Misphat Hammelech doth not here signifie Right,Non h…c depingitur quod Reges jure possint, sed quid audeant, & pro suprema potestate quam habere se p… tant, contra naturae leges & omnem humanit atem Tyrannicè decer…nt. Sanctius. or what Kings de jure ought to do, but what de facto they would do to satisfie their Lusts of ambition and covetousness. This will be (their custom for so the word is rendred, Gen. 40. 23. Exod. 21 9. 1 Sam. 2. 13. yet that did not justifie the wickedness of the p. 68Priests) not Right; for if Kings might lawfully do all that is here set down,Cum leges praescripsisti aliu, praescripsisti & tibi; siquidem naturalis aequitas postulat ut idem ius omnibus ex aequo reddatur; ut Ambrosius ad Valentin. Epist. 32. then Ahab had not sinned in taking away Naboths Vineyard by violence from him: but this is expresly forbidden, Ezekiel 46. 18. and God punisht Ahab for it, 2 Kings 21. 18. but the Lord commands the King to study his Law, and to rule according to it, (Deut. 17. 16, 17, 18. & 22. 37.) which is directly contrary to this Ius Regu; Princeps dependet à lege naturae, divinâ & fundamentali; quatenus homo est, dicitur observare legem naturae; quatenus Christianus, legem divinam; quatenus princeps, legem fundamentalem. Maccovius.for there the Lord commands the King not to multiply Horses. Ver. 16. but here tis sad he will do it, Ver. 11. The Lord commands that he should not covet riches, Deut. 17. 17. but here tis said ver. 14. that he'l get their Fields and Vineyards from them, and take their Cattle and Children from them, v…r. 14, 15, 16, 17.

Caution. Yet this doth not debar Rulers from a Legal right over the persons and estates of men both in times of War and Peace;Distinguendum est i…ter temerariam regis cupiditatem & Reipublicae utilitatem ac necessitatem. Si Rex privatâ libidine & habendi cupidi…ate impulsus talia fibi vendicet, injustè ac Tyrannicè agit; sed si Reipublicae salute & utilitate id exigente, talia postulat, regiâ suâ potestate merito utitur. 2. Distinguendum inter rem & rei modum. Si Rex in hisce exigendis modum justum ac legitimum servet, & abs que violentia operas, decimas & tributa pro regni sui statu ac necessitate exigat, non potest dici Tyrannus; si ver… modum necessarium & legitimum fuerit …gressus, & ex subditorum incommodo suum duntaxat quaerat commodum, potestate suâ abutitur. Gerhard de Magistr. provided they exercise it in a lawfull manner, viz. for the promoting of the publick good, and the defence of the Laws, Religion and Peace of the Land.

Now as the Magistrates must take heed of Anabaptists on the one hand who offend in Defect, and give him too little; so he must take heed of Court-Clawbacks who offend in Excess and give him too much;Dum vitant stulti vitia, in contraria currunt. Horat. they make a God and an Idol of him for their own ends,Domitianus juberet de se scribi; Dominus & Deus noster sic fieri ju…et. Sue…oniu…. obeying his commands against Gods commands, and preferring great mens wills before Gods holy word. Those cry up Kings as Gods, calling them Omnipotent, Unlimited, Independent, p. 69not to be questioned by any Authority, &c. Thus the Arminians (to curry favour with great ones,Errores Arminii qui coram supremâ curiâ dete…ti essent, ne Ecclesiis patifierent, omnibus modis allaboravit. Pezel. Melif. Hist. pag. 1196. 1203. Walaeus Loc. Com. Tom. 2. p. 17. and the better to supress Synods) supersuperlatively extolled the Power of the Magistrate in Ecclesiastical affars; and this is the policy of many Sectaries in our dayes to cry up Magistracy, that they may the better cry down Presbyterie, which they know would curb their errors and prophaness. Thus Erastus a Physitian, but a rotten Divine, puts all Church-censures into the hand of the Magistrate, and so confounds Magistracy and Ministry together, which are too distinct offices, having distinct bounds and duties belonging to them, which they may not trangress upon pain of Gods displeasure: If Vzziah the King will be so bold as to offer Sacrifice which belonged to the Priest, let him expect a Leprosie for his pains, 2 Chron. 26. 18. to 22.

[See the Erastian Tenents fully confuted by the Learned Rutherford his Divine Right of Chrurchgovernment. Chap. 6. Q. 2. p. 257. to 647. and in his Due Right of Presbyterie in fine, chap. 6. p. 387, &c. Gelaspy Aarons Rod blossoming per totum. The Vindication of the Presbyterian Government by the Province of L…ndon, p. 8, 9, &c. Walaeus Loc. com. P. 2. p. 3. ad pag. 73. Apollonius, Ius Magistratus circa Sacra.]

4. Magistrates must take heed of dishonouring their Honourabse calling by profane practices. Their lives should be an Epitome of their Laws. They are apt to call for Duty and Reverence, but let them do their duty to God and honour him, and then he hath promised to honour them; but if they suffer Gods name to be blasphemed, and his Worship,How men abuse their authority, See Downamswarfar… l. 2. c. 11. p. 486, 487. Day, & Servants to be despised, he will cause them to be despised, he will pour contempt on such Princes; Iob 12. 21. Psal. 76. ult. if El…es Sons be vile, it is because they made themselves so by their wickedness, 1 Sam. 3. 13. The loose lives of Rulers doth detract from p. 70their authority. As a wicked Minister cannot with comfort and confidence reprove another for those crimes of which himself is notoriously guilty; So a wicked, swearing, drunken Magistrate cannot with comfort punish another for those sins, whick riegn in himself. We Princes (said Queen Elizabeth) are set as t …ere upon Stages in the sight and view of all the world; the least spot is soon spied in our garments, V. Cambdens Qu. Eliza…. English, p. 325.a blemish quickly noted in our doings; it behoves us therefore to be carefull that our proceedings be just and honourable. As Ministers in their calling, so Magistrates in theirs are Gods Embassadors, and represent his person; and therefore they must do nothing unbeseeming their great Lord and Master. Since God condescends so far as to Gift them, and grace them with his own name, they must walk like Gods on earth. As Alexander said to one of his name,Nome… inane crimen in… mane. An empty name is a great shame. Aut fortiter pugna, aut nomen depone. Either fight like Alexander or never …ear his name. Loco ignominiae est dignitas in indigno, tanquam simia in te…to. Seneca.So say I, either act like God or never bear his name. Rule as God would rule, Judge as God would judge, Punish as God would punish, and reward as he would reward. As he hath given you more Power and Opportunities of honouring him then he hath done to others, so he expects more from you then he hath done from others; for men to be called Gods and yet fight against God,Qu… fiduci… iniquitatem in tribunal su… admittent quod Dei viventis thronum esse audiunt? quâ audaciâ injustam sententiam eo ore pronuntiabunt quod divinae veritati designatum esse organum intellig…nt? Quâ conscientiâ in impia decreta subscribent eâ manu qua… ad perscribenda Dei acta sciun ordinatam? Calvin. Instit. l▪ 4. c. 20. §. 6. to make Laws against his Laws, to use or rather to abuse their Power against that God that gave it, this is to be Gods in name, but Devils indeed. What? Gods and be Drunken? Gods and take bribes? Gods and be cruel and covetous, &c. Hell is full of such gods. To such we may say as Naomi said sometimes in another case, (Ruth. 1. 20.) call me no more Naomi, i. e. beautifull, but call me Mara…, bitter: so say I, call those no more Gods and Governours, but call them Beasts and Devils.

p. 71Quest. But what must Magistrates do that they may resemble God whose name they bear?

Answer. They must labour to resemble him.

In nine Particulars,

1. In Wisdom.

2. Simplicity.

3. Impartiality.

4. Clemency.

5. Patience.

6. Tenderness to the

Poor.

Gods name & Worship.

Gods Ministers.

7. In searching into causes.

8. Judging justly.

9. Doing good to all.

1. They must get Wisdom and dexterity in their calling. As Ministers, Mal. 2. 7. so Magistrates should be men of Knowledge, Deut. 1. 13.Superiores sint qui superiores esse sciunt. Bern. Psal. 78. ult. able to discern between good and evil, that they may rightly time and circumstantiate their actions,See Dr. Seamans Ser▪ on 1 King. 3. 9. Preacht 1644. pag. 22.1 Kgs 3:9 (Eccles. 8. 5.) and thereby uphold the State, Prov. 29. 2. David was wise as an Angel of the Lord, 2 Sam. 14. 17. Ezra must appoint none for Judges but such as know the Law, Ezra 7. 25. Tis an art of arts,Ars est difficilli…a rectè gubernare rempublicam nullum enim animal homine morosius. and a science of sciences, even one of the hardest works in the worlds rightly to rule men. He had need be an Argus, or like the Ring in Ezekiels wheels,Quantum prudentiae, in…egritatis, mansuetudinis, continentiae & innocentiae studium debet esse in …s, qui divine justitiae ministros se esse norunt? Calv. full of eyes, Ezek. 1. 18. another Ianus to look forward and backward that he be not surprized. Men are witty in wickedness, and subtile to smooth over bad causes with fair pretences;Psal. 58. 2. & 94. 20. Job 13. 4. Jer. 5. 26. Sinners are Impudent, and Innocency is modest and ofttimes uneloquentPs 58:2Ps 94:20Job 13:4Jer 5:26 So that if the Magistrate be not a very wise, judicious, experimental man, they will easily escape the sword of Justice; hence Solomon is commended for asking Wisdom, 1 Kings 3. 9. Qu… honestior conscientia, iis plerum que frons imbeci…ior. Hieron.Tis well observed that Rome saw her best dayes under her most learned Kings and Emperors, as Numa, Augustus, Titus p. 72Constantine, Theodosius, &c. Plato could say, Felices fore respublicas, si vel studia sapientiae consectentur reges, vel sapientes imperent. Illasresp beatas fore in quâ juvenum hastae, senum concilia pollent, dixit Putarch.An ignorant Ruler is like a blind Pilot that lets the Vessel be ruined on Rocks and Sands. Hence tis set down as a sore judgement when Princes are children, and Babes rule over men (Isa. 3. 4, 5.) not children in years, but children in discretion; then men fall to oppressing and wronging one another. As bodily Physitians,Iustit a sit coeca in exequendo, oculata in dijudicando. so State Physitians should have an Eagles eye, a Lyons heart, and a Ladies hand. Such as Rule others, had need to be well instructed themselves, that so they may see with their own eyes. Tis dangerous for Church and State when the Governours of it are ignorantly led by others,Debet Magistratus summus religionem quam defendendam susci…it, etiam cognoscere, in eam inquirere, de ea judicare, eam que prius judicio su… non tantum apprehensivo, sed etiam discretivc comprobare, &c. Hommus Disput. 30. 156. Ubiplura. and cannot Judge of the things which are propounded to them. Hence tis that the Lord would have them to Write, Read and Study his Word, that they might be able to Rule according to it, Deut. 17. 18. which made Iehoia…a the High Priest at the inauguration of King Ioash to deliver the Testimony or Book of the Law unto him, (2 Kings 11. 12.) that by observing the Preceps and Presidents there recorded he might Rule accordingly. He must know Gods Law, and he had need to know the Laws of the Land too; else how will he be able to determine according to Law, if he do not know the Law? The Scripture is the best Counselor for the greatest Stateseman in the world. This is the way to make him**See Mr. Strong. 31. Ser. pag. 617. ☞ prosper, Iosh. 1. 8. To this end they should get Godly and Learned Counsellors about them, that they may be able to resolve their doubts, and direct them in Gods paths. Tis of great Consequence for Princes to have a Ioseph, a Nehemiah, a Nathan, a Daniel about them. Whilst Iehoia…a the Priest lived who was a pious and a learned man, it went well with King Ioash and all his Kingdom, 2 Kings 12. 2. but when that good man was dead, all went to ruine. As a Minister must not be a Novice left he fall into Temptations; so a Magistrate had need to be an experimental, p. 73well-seasoned piece that he fall not into snares: and as a Minister should have somewhat in him more then an ordinary man (ex quovis ligno non fi Mercurius)**See more on Ver. 5. ignorant logs become not Thrones and Pulpits; so a Magistrate should have something in him that is eminent and exemplary, and something of an**V. Langii Polyanth. de Magistratu. Q. 10 Q. 11. mihi p. 1666, 1667. Orator, whereby he may perswade to goodness, recall men from wickedness, commend the Vertuous, disgrace the Vitious, comfort the comfortless,V. D. Halls Solomons Politicks Vol. 1. p. 211. folio. V. Moll. Histor. Observat. chap. 2. and exhort men to Vertue. Iulius Caesar got the Empire and held it by Arms and Letters; hence he is painted standing upon the Globe of the world, holding in his left hand a Book, and in his right a Sword, with this Motto, Ex utro que Caesar, Emperor by both.

2. In Simplicity. God mingles with nothing;Nec timidi, nec tumidi. Male irato fcrrum committitur; debet omni perturbatione liber accedere ad re… summâ diligentiâ tractandam, pote…tatem vitae necisque Seneca l. de. Ira cap. 16. he's free from the mixture of a private or passionate spirit. So should Rulers be pure gold without any dross (as much as in them lies) of sinfull anger, malice, fear, or hatred, Isa. 1. 25, 26. he that cannot rule himself, is unfit to rule others.

3. Impartially. As God is no respecter of persons, but punisheth sin where ever he finds it, be it in rich or poor, (2 Chron. 19. 7. Iob 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6.) so Rulers must imitate and follow him in their measure and degree. Thus … maziah did justice on those that killed his Father; he did not protect them by his Prerogative, 2 Kings 14. 5. and Asa deposed his own Mother for her Idolatry.Of this see more in ver. 2.

4. In Clemency, Pitty and Mercy. God is pittifull even to the Rebellious, and loth (if by any means it might be prevented) to destroy them, Psal. 68. 18. Hosea 11. 8. He is not extream to mark what we do amiss, but is slow to anger, though he be great in power.

p. 74In this the Gods on earth must imitate the God of Heaven;Sit piger ad poenas princeps, ad praemia vclox, N…m virtus magnos haec facit una D…os. they must not oppress their brethren, Ezekiel 45. 8. nor rule over them with rigor, L…v. 25. 43. they must not be like roaring Lions and evening Wolves which leave not the bones till the morning,… Scipio laudatur, qui malle se unum servare civem, quàm mille occid…re dixit. Zeph. 3. 3. but they must consider that they rule over men and not beasts, and therefore they must deal tenderly and mercifully with them,…enevolentia populi erga Principem est tutissimum illius munimentum. Gerhard. V. Taffyn of Amendment, l 3. §. 51. p. 378. Diligi Princeps nisi ipse di ligat, non potest. Pliny. that they may get the affections of their people which is the best upholder of the throne, Prov. 20. 28. David by loving compeliations wins the peoples hearts, 2 Chron. 10. 7. Hear my Brethren and my people. So Theodosius by his loveliness and clemency gained many Kingdoms:Joshua 7. 19.Josh 7:19 The Goths (after the death of their own King) beholding his Temperance,V. Aug. de Civit. Dei l. 5. c. 26. & Orosius l. 7. c. 34. Duo sunt nomina, Homo & Peccator. Aug. As a malefactor, punish him; as a man, pitty him. Patience and Vertue, gave themselves up to his Government. When Cicero would claw Caesar, he tells him that his Valor and Victories were common with the rest of his Souldiers, but his Clemency and goodness were wholly his own.V. Pezelii Melefic Histor▪ p. 336. folio. Plura clementiae exempla invenies apud Valer. Max. l. 5. c. 1. p 417. edit. ult. & opt. Multos timere debet, quem …ulti timent. Sen. Nero in the beginning of his reign, when he was to set his hand to the sentence of condemnation, would say Vtinam nescirem literas! I wish my hand could not now write!

Rigor breeds rebellion. Rehoboam by his cruelty lost ten Tribes in one day,Prima principis dos clementia. Calvin. 1 Kings 12. 16. Chuse then rather to offend on the mercifull hand, since … much safer to account for mercy then for cruelty. Let the sword of Justice be furbisht with the oyl of mercy,Rex apum aculeum …on habet, vel certi eo no… utitur; exemplar hoc magnisregibus ingens. Plin. Nat. Hist. c. 17. Caveat Magistratus ne aut nimiâ severitat… vulneret magis quàm medeatur, aut superstitios a clementiae affectatione incrudelissimam incidat humanita…em. Calvin. Maxima peccandi est illecebra impunitatis spes. Cicero. though there be cases wherein severity must be used; for we must beware of foolish Pitty which oft-times is meer cruelty both to thy self (it may cost thee thy life to spare the lives of those whom God hath sentenced unto death, we must not be more mercifull then the Rule which God sets us, 1 Sam. 15. 9. & 1 Kings 21. 19.)

And Secondly to the party offending; impunity p. 75breeds Impenitency, it hardens men in their sin, and oft-times brings them to a second murder, which the indulgent Magistrate becomes accessary too. When one told the King of France that such a one had committed a third murder; No, said one; he hath committed but one Murder, the other two are the Kings; for if he had not pardoned him, he had killed but one.

Thirdly, tis injurious to the State to spare Murderers, Witches, and Blasphemers; the guilt of those crimes lies on the whole land, and cannot be set off but by doing justice on the offenders, Numb. 35. 33.

5. In Patience. God bears long with the Vessels of wrath fitted for destruction. Rom. 9. 22. he doth not presently cut of rebellious sinners, but waits long for their amendment.

So Magistrates had need to be men of much Patience, to undego those burdens, affronts and injuries which they must expect (if they be faithfull) from an ungratefull world; as we see in Moses, though a holy, meek, wise man, and one that had brought the people through many straits, yet when any new trouble came they were ready to murmur and fly upon him. Twas a good saying of Theodosius, If any man speak evil of the Emperor, Magni est animi in… summa potentia injurias pati, nec quicquam est gloriosius principe inpunè laeso. Seneca de Clement. l. 1.if it be of lightness, it is to be contemned; if of madness, to be pitied: if of injury, to be remitted. As he must in**Aut f…r aut seri;ne feriare feri. some cases use the sword, so in some cases, (especially in his own) tis his glory to bear and forbear, Prov. 19. 11.

6. In Tenderness, 1. To the Poor. As God takes care of the Poor, the Fatherless and the Widow, who have none to take care for them. Psal. 68. 5. So the Magistrate who hath power, must be a defence to those who have no power to defend themselves, But of this more. Ver. 3, 4.

2. God is very tender over his people; they are the Apple of his eye, which is oculus oculi, tender, and the glory of the eye: the Signet on his right hand, p. 76his Jewels, his Portion, his pleasant Portion, &…. So Magistrates must be very tender over them; the world is apt to wrong them, and trample upon them by reason of the Churches weakness; and therefore she is compared to a Vine, a Dove, a Widow, as Sheep, which cannot subsist long without a defence and support; and if Magistrates neglect their duty, yet God will never fail his people, but will reprove Kings for their sakes; and though his Church be weak, yet her enemies shall know that her Redeemer is strong. Ier. 50. 34.

3. God is very tender over his own Name, Day, Worship, Ordinances and Ministers, &c.

So Magistrates as they are Gods Deputies,Prima Magistratus cura debet esse religionem veram promovere, & impietat…m prohibere. Ames. C. Cons. l. 5. cap. 25. Q. 2. must especially look to the things of God. As God hath exalted them, so he expects they should exalt his Name and Worship; Twill be the honour of their honours so to do. This was the glory of those godly Kings of Israel, that they made it their chief care to promote Gods worship, and to abolish all the monuments of Idolatry. David saw to the ordering of Gods worship, that it might be kept from confusion, 1 Chron. 23, 24, 25, 29. Iehosaphat sent his Princes with the Priests to see Idolatry abolisht, and the Truth setled, 2 Chron. 17. 7, 8, 9. Hezekiah purgeth the Temple, 2 Kings 18. Iosiah and Asa cast down Idols, and restored the worship of God, 2 Kings 34.

Many would have the Magistrate to defend men in their Temporals, and see to the backs and bellies of people, as if he were some Butcher or Oxherd, some Turk and Tartar that never heard of God; but as for Religion (saith the revived Donatist of these times) that concerns not the Magistrate,Nec Prniceps corpora tantum hominum curabit, & negliget animos; non enim a…mentarium aut subulcum Principem fingimus, cui tantummodo Venter, caro & cutis subditorum cur… sint, Apollon. Jus▪ Mag. circa Sacra. p. 106. he must not once meddle with that;Quid Imperatori cum Ecclesia? dixit Donatus. whereas this should be his cheifest care. That which we must chiefly pray p. 77for, that should be his chiefest care; but the great request of Gods people is,See seven Reasons why Magistrates should more especially promote Religion, in Mr. A…. Burgess his Ser. on Iudg 6. 27, 28. p. 5. &c. preacht 1645.Judg 6:27Judg 6:28 that they may lead godly as well as peaceable lives under Magistrates, 1 Tim. 2. 2. hence tis that they are commanded to kiss the Son, obey his Commands, advance his Kingdom and promote his Worship. Even Aristotle could say that among other things the Magistrate ought to see to the worship of the Gods,See five Reasons for this in Mr. Ienly…s Ser. on Psal. 2 12. p. 6, 7 preacht 1656. and on Iude 8. Obs. 4. p. 3…0 sol o.Ps 2:12Jude 1:8 and that their holy things be kept from Violation. Mr. Perkius speaks well to this point. The Magistrates (saith he) look to Peace and civil order; tis V. Ari…t. Po…. …. 6. c. 8.well done; and tis their duty; yet not the Principal; and they do commonly fail in this, that they use not the sword for this end, to urge men to the keeping of the comma…dments of the first T…ble, to a practice of pure religion, and to the kee…ing of the Sabbath day. This is the main duty of the Magistrate, who bears the sword especially for the good of mens souls. Thus that worthy and eminent light of England.

[That Magistrates ought to have a special care ofPerkias Treatise of Callings. Vol. 1. p 764. Religion, See Davenant de Iudice fidei, pag. 91, &c. Musculu… Loc. Com. de Mag. mihi p. 630. folio. D. Go…ge his Arrows on Exod. 17. 15. §. 74. p. 323. Mr. Ma…shals Sermon on 1 Tim. 2. 2. Taffyn on Amendmendment of life, l. 3. c. 6. pig. 327. Gerhard de Magistrat. p. 298, &c. foreign pag. 24, 25. Burroughs Irenicum chap. 7. Cottons Keyes. pag. 25. 53. D. Boltons Arraignment of Error. pag. 312. to 348.] ☞

2. If men be obstinate, the Magistrate may and must compell them to keep the Sabbath, and to frequent the Worship of God;See Mr. Rutherfords Due Rights of Presbyt. p. 352. in sine libri. though he cannot make them believe, yet he may make them hear. Parents may and ought to do thus much, and why not Magistrates then?Formido … licet non reddat justos, utilis tamen est & servit tranqaillitati publicae, dum co…itus reproborum per ill…m coerce …ur. Musculus▪ (Exod. 2, 0. 10.) though they cannot compell them to grace yet they may to the means of grace. The Magistrate is Ensifer Dei, Gods Sword-bearer, he must not bear or wear it for a p. 78a shew, (Rom. 13. 4.) but draw it out and use it according as God directs him in his word, bringing the wheel of justice over the heads of the wicked; Prov. 20. 8, 26. He must not be like a Cypher, of no use but to fill a place; like St. George on Horse-back who sits with a drawn Sword, but never stirs nor strikes; nor like that Log of Wood which Iupiter threw amongst the Frogs to be their King, which they soon trampled on with contempt. A Magistrate couchant makes offenders rampant; sin and error loose nothing by Indulgence; such ill weeds (if tolerated) grow apace.

3. If they be Seducing Hereticks, he must punish them according to their demerits. Evil doers are to be punisht (that is confest on all hands) but seducing Hereticks are evil doers (Phil. 3. 2. & 2 Pet. 2. 14.) 2. Murder, Adultery, Theft, and such like works of the flesh must be punisht; but Heresie is spiritual murder, adultery, theft, and expresly called a work of the flesh, Gal 5. 19, 20, 21. & least any should think that this was Legal, tis plain that such ought tbe punisht even in Gospel-times. Zach. 13. 3. The prophet there speaking of Gospel-times, tells us that he who speaks lies in in the name of the Lord, shall die for it. 2. If they be Idolaters or blasphemers, then tis de jure naturae, agreeable even to natural light, and founded on Reasons of immutable equity, as the glory of God, the good of his people, &c. that they should be punisht, and so binds for ever. Iob tells us that Idolatry is a sin to be punisht by the Judges, Iob 31. 27, 28. The**V. Pezelii Harmon. Remonstr. & Socinian▪ art▪ 21. p. 252. Arminians and Socinians would have no Hereticks punisht or once molested by the Magistrate (that so themselves might escape in that crowd.) But what mischief and confusion this would bring to Church and State, I have**See my Commentary on … Tim. 3. 8. p. 168, 169. elsewhere shewed at Large. Indulgence breeds Insolence and Impudence (as we have seen by sad experience) When Judgement p. 79is not speedily executed on evil doers,Impunitas incuriae soboles, insole…tiae mater, radix impudentiae, trangressionum nutrix. Bern. de consid. lib. 4. they are hardned and heightned in sin, Eccles. 8. 11. Execution is the life of the Law: it is the same in Policy, which Elocution is in Oratory, the first, second, third thing, tis all in all. When the woman came to Philip King of Macedon for justice, he answered Nolo, I will not; but she well replied, Noli ergo regnare, Lay aside your king-ship then. So say I, will you not punish Blasphemers and Soulmurderers? then never bear the sword of justice. Either act like Magistrates, or never bear the office; either discharge the duties of your place, or leave it to such as will; for shame let not blasphemy escape better then Felony, let not a Cut-purse die and a blasphemer live. Do not punish him that speaks a word against you, and let him scape scot-free that speaks two against Christ. Tis a Sin to be calm and cold when God is blasphemed. When Servetus that blasphemous Heretick charged Melancthon with harshness in a dispute against him, he answered, In aliis mitis sum; cum blasphematur nomen Christi, non ita. I can be calm (said Melancthon in other cases, but not in blasphemy. And whereas many plead conscience for what they hold, tis against their conscience to renounce such errors, and such Heresies; Mr. Burroughs shall answer them;V. Burroughs Irenicum Chap. 6. p. 34.

1. An erroneous conscience doth not bind; you sin notwithstanding your conscience bids you do it.V. D. Bolton Arraignement of error, p. 337, &c.

2. Whatsoever you hold, though conscience be never so much taken with it, if it destroy the power of godliness, if this man be in Christian Society, after all means used to reduce him, if he still persevere in it, he is (notwithstanding his conscience) to be cast out; if poyson be got into a glass, and you cannot wash it out, the poyson and glass too is be thrown into the sink.

3. If the error with the profession of it be destructive to the State, and he cannot be reclaimed; p. 80he may likewise be cut off from it, or at least be deprived of the priviledges of it, and benefits by it, notwithstanding his plea of conscience. Thus he, who yet allows too much liberty in some cases.

Objection, This is persecution.

Answer. Not at all; Tis justice, not persecution to punish Theeves and Murderers. These spiritual Theeves and Murderers are the worst of sinners; others destroy but the estate or body, these kill souls.

2 Its Christian wisdom to kill Serpents, Wolves, Foxes, Bears, Cant. 2. 15.

3. Tis love and compassion to the souls of the wicked,Nemo pcreat, ni… quem perire ctiam pereuntis int…rsit. Seneca. H…ereticis obstinatis b…eficium est morte multari; n…m quò diutius vivunt, cò plures errores excogitant, plures pervertuat, & majorem siói damnationem acquirunt. Musculus. and may be a means to convert, or at least to restrain them, and so they may be the Ministers of God for their good, not only civil but spiritual; hence the Magistrate is called an heir of restraint, (Iudges 18. 7.) there was no Magistrate (or as tis in the fountain, Ior…sh gnetzer) there was no heir of restraint to repress sin, and restrain men from wickedness.Haeres interdicti vel prohibitio…is▪ Piscat. Thus Sauls reigning was called restraining (1 Sam. 9. 17.) because by his authority he restrained men from their licentious practises.He must restrain 1. Idolaters. 2. Seducing Sectmakers. 3. Vicious livers. V. Mr. Lysords Scr…on Dan. 3. 14. p 7, 8, &c.Dan 3:14 When these Curbs are gone, horses run wild, and people are like Sons of Beli…l without a yoke.

4. Tis an act of mercy to others to keep them from infection; tis cruelty to the good to spare the bad.

5. Had these Seducers and their followers power, they would be the greatest Tyrants and Persecutors in the world; witness Iohn a Leyden and his fraternity.

6. I would have all mild and gentle means used before men proceed to Judgement.Cuncta prius tentand…, &c. V. Dr. Boltons Arraignment of error, p. 334, &c. Care should be taken to inform their judgements and convince them of their evil wayes. The Apostle is for two admonitions before Church censure, (Titus 3. 10.) and the censure of the Magistrate should not precede that of the Church. And if they be Heathens p. 81and Infidels, the gentler we must deal with them to win them to the Faith,Ad fiden nullus infidelis cogendus est; nam ea suadend…, non imperanda; dectores non tortores adhibendi: mon…ndo plus proficitur quam minando, docendo quam caedendo. Tilenus Syntag. p. 634. Titus 3. 2, 3. Abominable then is that cruelty of the Papists, who by inhumane tortures would force the poor Indians to baptize their Infants, and say as they say, and hold what they hold. All this is but a nullity; for as a forced marriage is no marriage, a forced profession is no profession.Quod cor nonfacit, non fit.

7. We must distinguish of Persons and their errors: 1. Some are Seaucers See this question largely debated by Gerhard de Magist. p. 385, &c. Mr. Cobbet of Magistracy. Mr. Leigh in his Prolegomena to his Body of Divinity, in fine. The Author of the Blo…dy Tenent would have none punisht. See him confuted by Mr. Bedford against Antinom. p. 78. and Mr. Cotton against Williams. Davenant de Iudice, p. 72. & Tactica Sacra lib. 2. cap. 2. §. 11. p. 123, &c.and offend through wilfulness; though they be convinced, yet they will not be convinced, but walk turbulently and disorderly, disquieting both Church and State; these must be most sharply dealt withal.

2. Others are Seduced and misled through weakness; these would be pittied.

Next we must distinguish of errors. 1. Some are about Circumstantials and lesser matters, making no rent in Church or State, and here the strong must bear with the weak, Rom. 15. 1. Ephes. 4. 2. Galat. 6. 1. That friends might differ about the same things without breach of friendship, a very Heathens affirms.

2. Some errors are fundamental and overthrow the very substantials and foundation of religion,Non eadem sentire d…os de rebus iisdem, Incolumi licuit semper amicitiâ. directly or indirectly,M…gistratus propter solum baerescos crimen non quenquam occidat, nisi fortè horendae at que intolerandae in Deum blasphemiae, vel manifestae seditionis crimen accedat Hommius Disp 31. §. 4. p. 163. mediatealy or immediately; Thus Arrians, Socinians, Antinomians, Papists publishing blasphemy to the disturbance of Church and State; such**Poe… capitali puniri potest non quà erro, sed quà Turbo. Prideaux. …urbulent Idolaters, & gross Hereticks (as well as other gross offendors) may be punisht with death as appears, Exod. 22. 20. Lev. 24. 16. Numb. 15. 30, 31. Deut. 13. 1. to 10. 1 Kings 18. 40. 2 Kings 23. 20. Ezra 6. 11. & 7. 26. Dan 3. 29. So saith Mr. Perkins, Haereticos, blasphemos & seductores capite mulctandos esse, multis argumentis probat doctis. Altingius, Problem 19, 20. & Zepper. de Lege Mosaica. lib. 4. cap. 3. p. 244.The Magistrate who is the Vice-gerent of the Lord, is the Keeper of both Table…, and therefore is to maintain Religion with the sw…rd; and so may put to death Atheists, which hold there is no God, of which sort there are many in these dayes: and Hereticks which p. 82malitiously maintain and hold any thing that overthrows the foundation of religion in the Churches whereof they are members.Perkins on the Creed. p. 194. Vol. 1. V. Synopsis Purior. Theolog. Disp. 50. Sect. 56. Willets Synopsis controvers. 7. Q 2. p. 373. edit. ult. & Mr. Prins Treatise of the Power of Magistracy; an excellent piece to this purpose, where all the Anabaptistick cavils are answered. Had this good man lived in our days, he would have been censured by some for Perkins the Persecutor; but wisdom is justified of her own children.

4. God is very tender over his Min…sters. None must**Ne que tactu oris, ne que tactu cordis. touch his Prophets to hurt them; he takes the injuries done to them as done to himself; as they are subject to greater tentations, so they are under more special protection; he holds these Stars in his right hand, Rev. 2. 1.

So Magistrates should be very tender over the Messengers of Christ, who are the best friends (if they be faithfull) that Princes have in the world. Magistracy and Ministry, the Word and the Sword should go together. The Pulpit guards the throne; hence Nathan is called the friend of David, 1 Kings 4, 5. King Ioram calls Elijah his Father, 2 Kings 6 21. and I…osaph…t calls the Levites his Sons, 2 Chron. 29. 11. and Hez…kiah spake comfortable, delightfull, pleasing words to the hearts of the Levites, 2 Chron. 30. 22. The Magistrate must protect their persons from Violence, and their maintenance from the incroachment of cruel cormorants; least by famishing them he bring a famine of the word upon the people. He must plant the word where tis wanting, and continue it where tis planted. Twas well observed by Queen Elizabeth when the Justices of Peace in the County of Suffolk met her Majesty in progress,O… beatum popu…um in quo uno ore & uno animo utraque administratio ad Sa…ctam communionem cum civili societate continendam & augendam conspiraverit! Non min…it illam haec administratio, sed altera alteram stantem confirmat, labantem statuminat, collapsam …rigit. Junius Eccles. l. 3. … 5.Sir 50:3Sir 50:5 every one of them having a Minister by him; I see the Reason (now saith the Queen) why the County of S…ffolk is better governed then other Counties; it is because the word and the sword go together. Then Church and State are like to flourish, when Moses and Aaron, Zerubbabel and Ios…ua, Zach. 4. 14. go hand in hand together. When the Minister reproves sin, and the p. 83Magistrate punisheth it; When the Magistrate makes use of the Ministers direction, and the Minister enjoyes the Magistrates protection; when Ioshua joyns with Eleazer, and David consults with Nathan and Gad the Prophets of the Lord; and Iosiah with Huldah, and Vzziah with Zachariah the Priest, then and never till then can we look to prosper, 2 Chron. 26 5. Tis Aarons office to speak, but tis Moses his Rod that works the wonders. Ministers must Preach, and Magistrates must punish offenders.

7. As God searcheth and inquireth in…o mens causes before he punish; and though he be the supream and absolute Judge of all the world, yet we find that he first cited Adam, and gave him a fair Triall before ever he turned him out of Paradise, Gen. 3. 9. to 20. He never proceeds to judgement till the fact be clear; though he had a cry come up to him concerning the blood of Abel, Li…t Deo omnia siat aperta, non tamen p…vit audita sed visa.and the wickedness of Sodom, yet he searcheth and examines the matter to see if it be according to the report, Gen 4. 9, 10, 11. & 18. 21. So the Magistrate must be well advised what he doth, and ponder all circumstances before he pass sentence. So did Iob (Chap. 29. 16.) The cause that I knew not, I searched out. Oyer must go before Terminer. First Hear, and then Determine. Nothing must be done rashly and unadvisedly, but upon serious and mature deliberation must they proceed to judgement; else the Judges temerity will prove the innocent persons calamity. As the Physitian before he prescribes a receipt or diet to his Patient, will first feel the pulse, veiw the Urine, observe the temper and changes in the body, and inquire into the causes of the disease, that so he may apply a fit remedy suitable to the malady: so ought every Magistrate in causes of justice to hear both parties with equal patience, fully and fairly; to examine witnesses throughly,Qui …tatuit aliquid parte i…auditâ alterâ, aequum licet statuerit, baud aequus erit. Seneca in Medea. and to lay together all allegations, and give judgement accordingly. Reports and probabilities are no sufficient ground; there must p. 84be a proof, and that by men approved; else a I…z…bel may get false witnesses to accuse an innocent Naboth.

Judges must not first hang a man and try him after; the Law condemns no man till it have first heard what he can say for himself, Iohn 7… 5. Acts 25. 16. Tis worth observing what a heap of words the Holy Ghost useth to make Magistrates cautious in this kind. 1. They must search, 2. Inquire, 3. di…gently. 4. they must see that it be true and certain that such an abomination is wrought. 5. …hen and not till then must they proceed to Judgement, Deut. 13. 14. & 17. 2, 4. & 19. 18. Iudges 19. 30. many cases are dark and difficult, and so cunningly contrived that tis the Kings honour to search it out, Prov. 25. 2. as we see in Solomen in that difficult case of the two Mothers, 1… King… 3. 16. 28. And if in lesser matters it be folly to answer a matter before it be heard; how much more in such weighty cas…s? Prov. 18. 13. Judges especially must take heed what they do. (2. Chr. 19. 6.) and therefore twas a great over-sight in D…vid to give away good Miph bosheths land before he had heard him speak for himself, 2 Sam. 19. 29.

8. As God judgeth by Law, though he be Lord Paramount of all the world,Iubetur Rex legum compendium propria manu describere, quo magis ea praecepta i…haereant animo; …am legentibus clabuntur sententiae, quod lectio moras non patitur; qui autem scribit per ocium imprimit & infigit menti fingula fideliter. Philo de creat. Princip. Non aliud potest Rex quam quod de jure potest. See Lex Rex, p. 179. to 255. an excellent peice to this purpose, by Mr. Rutherford. and being absolute in himself might make his will his Law, and none may say unto him What dost thou? yet he judgeth according to the Law of nature. 2. By the Moral Law, 3. By the Gospel. So Rulers must rule by Law, and not by Lust. (Deut. 17. 11.) then their words have power with them, (Eccles. 8. 4.) then they are the higher powers indeed whom none may resist but at his own peril, (Rom. 13. 2.) whereas a Ruler and his will or lust is the Higher Weakness rather then the Higher Power. The strength of Princes lyeth in the Law, as Sampsons strength lay in his locks, and these are the peoples security. **V. Plura apud Gerhard. de Magistrat. p. 325, &c. Tom. 6.Laws are the best walls of a City;Rex est Lex animal a. Philo without them, even walled Cities want defence; they are as Physick to the body, both for preventing and removing p. 85of diseases: yea they are as the soul to the body;Iustum …st Principem legibus obtemperare suis; tun… enim jura ab omnibus custodienda existinet, quando & ipse illis reverentiam praebet. Isidor. without them the Common-wealth would neither have beauty nor being. Where the Magistrate obeyes the Laws, and the people obey the Magistrate, there is both beauty, strength and safety. Such Magistrates as Practice their own Laws, may the more boldly punish the Transgressors of them.Lycurgus nihil lege ull… sanxit in a…os, cujus non ipse primus in se documenta daret. Justin. Hist. 1. 3. §. 2. David that went before his people in an holy Example, threatens judgement against the workers of iniquity, Psal. 101. Twas Lycurgus his honour that he never made a …aw which himself did not practice.

9. God doth communicate his Goodness to all; he causeth his Sun to shine upon the just and unjust. So publick persons should have publick Spirits; their gifts and goodness should diffuse themselves for the good of the whole.**V. Mr. Ant. Burges Ser. on Numb. 11, 12. p. 34. Preacht 1645.Num 11:12 Their great care should be to promote the publich Interest more then their own. So did Moses, Ex…d. 32. 10, 11, 32. Nehemiah, (Chap. 5. 6. to 19.) and David (Psal. 137. 5, 6. ††See Mr. Iacombs Seron Acts 13. 36.Acts 13:36Acts 13. 36) who served God and not himself in his generation.**Ipse se non hab…it, postquam mundus cum principem habere coepit. Twas Caesars high Commendation, that he never had himself,Non prees ut de subditis cresas, sed ut ipse de te. Bern. after the world had him for a Governour; his mind was so set on the publick that he forgot his own private affairs. The Stars have their brightness not for themselves but for the use of others.††Tyranaus suum spectat commodum, Rex vero subd…orum. Arist. Polit. 1. 8. c. 10. & Philo li 2. Allegor. p. 108, 109. Tis for Tyrants to seek themselves; it becomes goodTu Civem Patrem que g…ras, tu consule cunctis, Non tibi; nec tua te movean, sed publica dam…a. Claudian. Governours to seek the good of their people. Tis therefore made one special Qualification & PropertyV. Plura in Polyanthea, de liberalitate pag. 1567. of a Magistrate that he be not covetous nor self-seeking.**See that Text fully opened in my Comment on 2 Tim. 3. 2. p. 26, 27. & Gerhard…de Magistr. p. 270. & Mr. Rob. Bolton Assize Ser. p. 59, &c.2 Tim 3:2 Exod. 18. 22. he must not only be an Able, Wise, Religious, Just man, but he must be one especially that ha…es covetousness, that bitter Root of Bribery, Partiality, Symony, Perjury, Sacriledge and Pusillanimity. A Magistrate should be a Magnanimous, Valiant man, but this sin dispirits a man, and makes him cold and cowardly in the cause of God.

Now all those GovernoursNihil est tam angusti animi, tam que parvi quam amare divitias. Cicero lib. 1. Offic. that are thus Qualified and do resemble God in the Particulars mentioned, p. 86shall have Gods protection, the blessing of their people, the comfort of a good conscience when they come to die (as Moses, Samuel, Hezekiah, Nehemiah;) and at the day of Judgement (when the wicked shall cry to be hid) they shall appear with comfort and confidence before Christs Tribunal.

[See nine Properties of a good Magistrate in Mr. Frosts Ser. folio. p. 288, 289. Dr. Halls Solomon… Politicks. Vol. 1. folio. p. 209. See eight Qualifications in Mr. Gurnals Ser. on Isa. 3 26. p. 29, &c. Mr. Livesy, Iehosaphats charge. p. 135 &c. Mr. Baxters Sheet of Directions to Justices of the Peace.]

[Yong Gentlemen that are towards the Law, may do well (in their minority) throughly to peruse Plutarchs lives; and specially his Morals, Seneca, Xenephons Cyropaedia, and Mr. Peachams compleat Gentleman; they are full of excellent Notions both for Speculation and Practice; and are all Translated into English for common use.]

Quest. Will not this discourage inferior people when they hear great ones called Gods, and see them exalted; when they are made to serve in inferior callings?

Answ. Not at all; for there is much of God may be seen even in their callings. The Husbandmans calling is lookt upon as a mean imployment, yet the Lord tells us that tis he who teacheth him to Plow, Sow, and Harrow, (Isa. 28. 24, 25, 26.) As he teacheth the Warrier to fight, Psal. 18. 34. and the Ruler how to sway the Scepter, and Bezaliel his curious works, Exodus 35. 22. so he giveth Wisdom to the Husbandman how to order his affairs with discretion. Tis reported of Heracli…us that when his Schollars had found him in a Tradesmans shop, whither they were ashamed to enter, he encouraged them saying, Quod ne que tali loco dii desunt immortales, That the Gods were as well present in such places as in others; intimating that a divine power and wisdom might be discerned even in those common Arts p. 87which are so much despised. Hence Tarentinu… perswaded his friends to go with him to a Forge, and he would shew them Gods handy work there (Introite, inquit,Nihil in natura rerum tam …ninutum, tam que vile & abjectum, quod non aliquid admirationis hominibus adferat. Aristot. de anima. 1. …. c. 5. sunt his etiam Dii) so may we say of other Artificers, Come in and see Gods handy work here. There's no calling so mean but some foot-steps of a Deity may be seen there; and though thou be not the Head (thou hast the less to account for) yet the hands, feet and toes are usefull in their places: and if thou walk humbly with thy God in them, thou maist come to heaven before Princes who oft-times are Gods in name, but Devils indeed. Tis the glory of a land when Ministers preach, Magistrates protect, People obey, and each in their places help to preserve humane Society.

Observation 8.

God is not only present, but President and chief Ruler amongst the Rulers of the world; he's King of Kings and Lord of Lords, (1 Tim. 6. 15. Rev. 17. 14.) his eye is with them on the throne (Iob 36. 7.) he sits on the bench amongst them and is in their Assemblies; hence their Seat is called The holy place, (Eccles. 8. 10.) God is Lord-chief-Justice on the Bench with them. He doth not only look on them, but he stands in the midst of them, and erects his Throne in their Thrones, he eyes their Affections, takes notice of their actions, attends their charges, and passeth a censure upon their censures. As he hath a more especial interest in them, so he hath a more especial eye upon them. Sen…ca would have men to do all Tanquam spectet Cato: but Judges should do all Tanquam spectet Deus, remembring Gods Al-seeing eye is still upon them. Iehosaphat could not ride Circuit with his Judges, but God doth. He is with them not only by way of assistance and protection, but also by way of Observation; he takes notice of every sentence that passeth and will bring it again to Judgement: for one special end of that great p. 88day, is, Iudicare non judicata, & male judicata. To punish those sinners wh…ch have escaped unpunisht here, and to rectifie the unrighteous judgements of the world. This made a wicked Judge on his deathbed to weep,Nuper cram judex, jam judicis a…te Tribunal Subsistens pav…o, judicor ipse modo. and being asked why? To think (said he) that I who have Judged others am going now to be judged my self. As Masters on earth must remember that they have a Master in Heaven (Co…os. 4. 1.) so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account. Let Judges then remember that excellent counsel of I…hosoph … to his Judges, **See this Text more fully opened in Sib…lu…s 3. Tom Concio 10 p 382. & Mr. Blackwells Ser. on the same Text, Preacht 1644. and also Mr. Case. Preacht 1644.2. Ch…. 19. 6, 7 Take heed what ye do, for ye judge not for men but for the Lord wh… is with you in the judgem…ent.

1. Here is a duty enjoyned, and that is††See ten Reasons for this, in Mr. Levi…y his Ser. on this Text. p. 93. Circum. spection and accurate walking, take heed what you do, which is again repeated; here is caution upon caution, (ver. 7.) to make the deeper impression in them.Officium geritis magni momenti; multum potestis prodesse & …besse; considerate igitur diligenter, &c. Lavater in locum. q. d. the execution of Justice is curious work, you had need therefore of open eyes, steady hands and upright hearts.

2. Here is the Means to attain this, let the fear of God be upon you, ver. 7. He that fears not God, will little regard the distresses of men, (Luke 18. 4.) and will make but a sorry defender of such as do fear him; whereas he that truly fears God, dares not wrong man, (Gen. 42. 18. Nebem. 5. 15.) Piety advanceth Magistracy, tis the**V. Beauty of Holiness, p. 152. Honour of their Honours; as we see in††V. Aug. de. Civit. Dei l. 5. cap. 25. Constantine the Great; and therefore tis made a chief Qualification of a Magistrate, that he be one that fears God, **V. Frosts Ser. on Magistr. p. 288. folio. Decorum est ut qui dignitate, probitate emineat. Decet id quod optimum est, ab optimo coli, Stobaeus.Exod. 18. 21. 2 Sam 23. 3…) and keeps his Commandments, Ioshus 1. 8. Psal. 2. 10, 11, 12. The lives of Rulers are the Lookingglass by which Inferiors dress themselves,Qualis Rex, talis grex. and the Rule by which they walk;Vbi Praeses Philosophus (Pius) ibi felix civitas. Aristor. V. Plura apud Langium in Polyanth, de Magist…at. Q. 12. p. 1670. edit. ult. they had need therefore to see how they walk; for, such Magistrates, usually such people. This fear of the Lord is the foundation of all other Graces; and where this is wanting, p. 89all is wanting; all vertues without this are but empty shels, shews, shadows.

2. They must not respect persons in judgement, (Prov. 18. 5.) be they old or young, Rich or Poor, Citizens or Strangers, Christians or Heathens, friends or foes, he must not look at the Greatness of their persons, but the Goodness of their cause. As God respects not any outward thing in man to move him to do so and so; so Rulers must resemble him. Partiality staineth Justice, and cuts in pieces the very Nerves of a State.

3. Take no Gifts. **See my Comment. on 2 Tim 3. 2. p. 27.2 Tim 3:2Bribes blind the eyes of the wise, and make them to pervert judgement. Judges anciently were pictured without hands,Judges are called Gods, and God is known by giving, not by receiving. and without eyes. 1. Without hands, to note that Judges must not take gifts. 2. Without eyes, because they were to administer justice according to every mans cause, without respect to any mans Relation, whether friend or foe; as Christ, so those that rule under him must not judge by outward appearance, but they must judge righteous judgement, Isa. 11. 3. There are four great perverters of judgement, viz. fear, favour, hatred, Bribery;Quatuor ista, timor, odium, dilectio, census, Saepè sol…nt hominum rectos pervertere sensus. this last is not the least of the four, and therefore is so frequently condemned in Scripture, Exod. 23. 8. Deut. 16. 17. & 16. 19. & 27. 26. Iob 15. 34. Prov. 15. 27. & 17. 23. & 28. 21. & 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin, (Numb. 16. 15. 1. Sam. 12. 3.) For he that taketh a gift selleth himself; and is bound to do somewhat for the bribe he hath received. Tis therefore made one note of a Citizen of Heaven that he despiseth bribes, and takes no rewards to condemn the innocent, Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery, Isa. 1. 23. There is little difference between Give ye, and Deliver p. 90ye; unless it be this, that the one goes in chain of Gold, when others lie in Fetters of Iron. If any would see the Question stated how and when a man may take a gift, let him peruse Rivet on Hosea 4. 19. p. 617. folio. Brochmand. C. Consc. 2. Vol. p. 5061.

4. Since we are backward to the best things, Iehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty. 1. They Judge not for man, i. e. not simply in the name and authority of men, but for the Lord, who is the Supream Ruler, to whom they must account: and therefore it greatly concerns them to take heed what they do. Kings causes call for great care and consideration: be that will manage them well, must take …eed what he doth.

2. They must consider that God is with them, which serves first for Caution; if they do ill, he is with them to punish them: for though they be mighty, yet God is Almighty, and there is a greater then they, (Iob 33. 12.) who stands in their Assemblies, not as a bare Spectator, but as a Witness, Judge and Avenger of such as act unrighteously, Iob 12. 18, 19, 21. 2. It serves for comfort; he is with them to defend them if they do well. The Devil throws his darts principally at them: they destroy his Kingdom; and therefore he useth all means to destroy them; he saith to his Agents as Aram the King of Syria said to his followers (1 Kings 22. 32.) Fight neither with small nor great, but against the King of Israel; for when the Commander is conquered, the Souldiers fly.

3. There is no iniquity in the Lord; there is no injustice in him, and therefore let there be none in you. But of this see more Verse 2, 3. of this Psalm.

How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour p. 91wickedness and act unrighteously. Tis true they will formally and in words confess that they reign Dei gratiâ, & providentià Dei; yet they are so blinded with their Pomp, and infatuated with their Greatness, that God is not in all their thoughts, nor must He, his Laws, or People have any room amongst them. These the Psalmist …acitely reproves,See four good Lessons from Gods-al-seeing eye in my Commentary on 2 Tim 4. 1. Obs. 3. p. 306.2 Tim 4:1 by telling them that God stands in their Assemblies, and takes notice of all their ways.

Observation 9.

The judgement of Iudges is the Lords judgement, Deut. 1. 17. 2 Chron. 19. 6. they have their power from him,Iudicium est ipsius Dei Originaliter, authoritativè & principaliter; at Magistratus Minis…rialiter & instrument al…er. Iohn 19. 11. and therefore such as stand before Judges, are said to stand before the Lord, because the judgement is his, Deut. 19, 17. yea though they be wicked men, yet he judgeth amongst them;Iudicium Dei est; proinde Iudex in tribus D…o debet conforma…i, in Po…estate, Bonitate & Veritate. though not always by consenting and approving of what they do (for they oft err and do unjustly) yet alwayes by observing and over-ruling their Counsels to his own praise; and though they have Self-ends and Plots, yet God hath a Plot above their Plots, which they effect when they mind nothing less, as we see in Pilate, Iudas, Satan in putting Christ to death, Acts 2. 23. & 4. 28.

Be patient therefore and silent under the unrighteous censures and judgements of men: for God can and will turn them to his peoples good, as we see in Iosephs selling and imprisonment, in the three young men that were cast into the fiery Furnace, and Daniel into the Lyons D…n, yet all advanced to honour by their sufferings.

Observation 10.

Going to Law (when just occasion requires) is lawful: To what end hath God ordained Judges (Deut. 16. 18.) and commanded men to bring their causes and controversies before them (Deut. 19. 17. p. 92& 25. 1.) it they might not hear them? Would God (think we) stand in their Assemblies and judge amongst them, if such judgements were unlawful? or would Christ have approved (or not rather reproved men) for going before the Magistrate? Luke 12. 58. & 18. 3.

Tis true indeed, 1. A man should not go to Law for every trifle: for every vain, hasty word, or petty trespass to disquiet a mans self, and molest his neighbour, argues a turbulent unmortified spirit. Tis the glory of a man to pass by such petty offences. Men should not for a six peny damage spend six pound; Tis a shame that our Law is not rectified in this particular.

2. He must not go to Law in malice, or with a revengeful mind to destroy his neighbour, but he must do all in a spirit of love and meekness,Sic certent causae, ut non cer…nt pect…ra. defending himself from wrong by Law, and seeking Peace, Truth and Righteousness.

3. A man must make Law (as men do war) their last Refuge. He must use all wife means to prevent it, by offering Peace and Reconciliation, referring it,Sapi…lem omnia prius experiri, quàm armis d…cet. Terent. and putting it off as long as may be: and when nothing will do, we may safely fly to the Law.

The Anabaptists hold it unlawfull (what ever the injury or abuse be) to go to Law, or seek to the Magistrate for aid. But their folly will easily appear, if we consider, 1. That God hath ordained Magistracy for this very end, to succour us in our distress. 2. We have Examples of those who have pleaded their cause, and that before Heathen Judges) as Christ before Pilate, Iohn 18. 23. and Paul (when he was in danger) did plead the Law, and appeal to Caesar, Acts 23. 3. & 25. 10, 12.

Objection.

Mat. 5. 39. 40. Christ forbids us any resisting of evil &c.

p. 93Answ.

Christ speaks there against private and inordinate revenge,See this Text more fully vindicated from all Socinian Cavils, by Gerhard de Magistrat. p. 360. proceeding from Wrath and Passion; and not against lawfull, ordinate publick defence before a Magistrate.

2. The words are not Positive, but comparative. q. d. rather then thou shouldst be provokt to reward evil for evil, suffer a double injury; and if by thy bearing and forbearing Peace may be preserved, the Gospel honoured thy profession adorned, and thy Brother bettered, then thou must suffer two injuries rather then revenge one.

Objection 2.

1 Corin. 6. 1. to 8. Here (say the Anabaptists) the Apostle speaks against mens going to Law.

Answ.

There is no such thing in the Text, as will easily appear to such as read it at large.

1. The Apostle doth not simply condemn mens going to Law,Est fallacia à dicto secundum quid ad dictum simpliciter…am simpliciter non reprehendit judicia, sed temeritatem in litigando, quod nihil privatim transigere voluerunt, sed in resaepè leviculâ alter alterum ad tribunal Ethnici judicis pro trahebat, non sine injuria & contemptu Christianitatis. Baldwin in locum. but he condemns their bitterness and cruelty in Lawing, not bearing one with another, but vexing one another for trifles, when Christians should be patient, ready to forgive injuries, according to that of our Saviour, Forgive, and it shall be forgiven you, Luke 6. 37.

2. He blames them, for that they being Christians yet went to Law before Heathenish Judges, to the reproach of Christianity; for they being Christians should have had Christians to have heard and ended their controversies. So that he doth not condemn their going to Law, but tells them how they should do it.

See what Anabaptistick Logick here is, because Christ forbids Lawing before Heathens therefore we may not go to Law before Christians. The Argument p. 94is Cogent thus; The Apostle condemns Christians for going to Law before Heathen Judges, therefore he allows of it before Christian Judges.

3. If the Apostle should absolutely condemn all suing to the Magistrate in case of wrong, then he should contradict his own Practice; for he being in distress, did more then once Appeal to Caesar.

See this Case fully cleared by Mr. Iohn Downam on the Sacrament, chap. 12. P…rkins Cases of Conscience, l. 3. c. 3. Q. 1. p. 118. folio. and Treatise of Christian equity. p. 446, 447. Vol. 2. & Zepper de Legibus Mosaic. l. 5. c. 6. p. 693.