Sermons, Sermon 3
Subjection to Magiſtrates both Supream and Subordinate, The Third Sermon, at the Election of the Lord Major of LONDON.
TITUS 3. 1.
Put them in minde to be ſubject to Principalities and Powers, to obey Magiſtrates, &c.
SUbjection to Civil Magiſtracie, even that, which obtained in the world at that time preſt upon them of Chriſtian profeſſion with ſuch cogent Arguments; as are uſed by St. Paul, Rom. 13. 1, 2, &c. and by St Peter, 1. Epiſt. duplicate page duplicate page Cap. 2. verſ. 13, 14, 15. doth perſpicuouſly intimate that which Calvin obſerveth, what adoe the Apoſtles had to contain the new World of Chriſtianity within the true bounds of this duty, which he calls in my text foreign, obedience to Magiſtracie. For
1 The aſpect or influence of Civil Authority at that time, Heatheniſh, was very malignant to Chriſtianity.
2 The Goſpel liberty unto which the Chriſtians were called, was by many Pſeudochriſtians ſtretched beyond the line, and miſtaken, or miſuſed unto ſcandal and abuſe.
3 That old ferment of the Jews, being a mutinous and ſeditions temper againſt all Forreigne and Gentile authority, in defence of their own foreign, had with either Jewiſh Fables, Titus 1. 14. ſpread into the Iſland, and inflamed the natural humour thereof, which (as one obſerved) was always ſeditious, and whoſe infamous character given of them by Epimenides, one of their own, even a Prophet of their own, the Apoſtle verifies, Titus 1. verſ. 12, 13. The Cretians are alwayes lyars, evil beaſts, idle bellies.
Whether ſome particular Reaſon at that timeindiſpoſed Chriſtians to ſubjection unto Magiſtracie? or whether the univerſal pride of man aſpiring Adam-like to a condition above himſelf? be the reaſon, that every Abſalon aſpires to be made Judge, and every thiſtle or bramble aſpires to be a King, I ſhall not now enquire, but obſerve that not onelyonly the Apoſtles do inculcate this point of ſubjection, but alſo in this text the Apoſtle charges the local Miniſter to put the Chriſtians, his Auditors in minde to be ſubject to principalities and powers, to obey Magiſtrates, and ſo leaves the Doctrine, as by entail upon all Miniſters, and the duty upon all Chriſtians, in all times.
In the Anatomy of this text, there will ariſe four conſiderable parts, which I will form up into as many points of Doctrine.
1 Who the Remembrancer is, whom the Apoſtle doth charge foreign, to put them in minde, and that is Titus, and all Colleagues with him in the Miniſterial Office, the Apoſtle one of the higheſt authority Eccleſiaſtical, provides for the maintenance of the higheſt authority Political in the Common-wealth, and if the people will ſubmit to the Miniſter of Doctrine, it may be preſumed they will ſubject themſelves to the Magiſtrate, who is the Miniſter of God for government, this firſt part I ſum up into this point.
1 That the Miniſter of the Word ought in his place and office to endeavour that the Scepter of Majeſty in the higheſt, the Sword of Magiſtratical authority in the lower hand, be kept in poſſeſſion of their rights and dues, which are ſubjection and obedience of the people.
2 Whoſe Remembrancer the Miniſter is, and they are Chriſtians by their profeſſion, who come to his crib to feed, Not heathens, who neither acknowledge any authority of God in the Miniſter, nor are much moved to this duty of obedience for conſcience towards God, but rather for fear, whereof (I mean the puniſhment) the Magiſtrate himſelf, not the Miniſter, is the proper executioner or Miniſter foreign, ſaith the text, put them in minde, and ſo the ſecond point is.
No Chriſtian who is by his Chriſtianity municeps Coeli, a freeman of Jeruſalem, hath by his Chriſtianity any priviledge that may exempt him from, or looſen the bands of that civil Authority which is over him, no, though it remain unchriſtian.
3 Theſe things wherewith Chriſtians muſt be charged in relation to civil authority are ſumm'd up under two heads, ſubjection, obedience, put them in minde foreign. The one of theſe calls for ſubjection to the function or office, remember your ſubordination, that you are placed in a lower orbe, and therefore what the Higher powers may look for of inferiour ſubjects, what the maſter though crabbed and crooked, may expect of his ſervants, that is, ſubjection, you muſt perform, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9. 1 Pet. 2. 18, &c.
The other of theſe calls for obedience to their Laws and Commands, and that is foreign, which though in the notion of the word it ſignifie to obey Magiſtrates or Rulers, and is ſo turned in our laſt Engliſh Tranſlation in this place, yet is applyed to obedience to God, Acts 5. 29, 32. or unto our liſtenings to the perſwaſions of men, though no Magiſtrates, Acts 27. 21. I confeſs, that ſubjection and obedience in common intention of ſpeech do not much differ.
When the word ſubject is ſet alone without a ſecond, it includes obedience, Rom. 13. 1. 1 Pet. 2. 13. Titus 2. verſe 5. & 9 Luke 2. 51. Jam. 4. 7.
When the word obedient is ſet alone without a ſecond it comprehends ſubjection, Acts 5. 29, &c. (I mean this of a voluntary and not enforced ſubjection. Luke 10. 17) But when both theſe words are uſed together in the ſame place, as they are in this text, they may be more accurately diſtinguiſht.
Subjection relates to the perſon, that is ſupream in place, function office, and the contrary, or oppoſite hereunto is reſiſtance; foreign & foreign, are oppoſed, Rom. 13. 2. that is, ſubjection and reſistance.
Obedience properly relates to the Magiſtrate his Edicts, Laws, lawful and honeſt commands.
And it hath ordinarily been pleaded by honeſt diſobeyers of unjuſt commands; We refuſe not to be ſubject, we reſiſt not, we oppoſe not the authority; therefore we ſubmit our ſelves to the penalty of the Magiſtrates infliction without reſiſtance; but we dare not, we will not perform the command enjoyned, Dan. 3. 18. and thus its plain, there may be ſubjection to juſt authority (for that is good and lawful) when there is not obedience unto unjuſt commands: the one being ordained of God; when the command may be contrary to, and againſt Gods.
The third point is the ſum of that debt, which the ſubject owes to the civil Magiſtrate, is to be ſubject to him in his place or office, and to be obedient to him in his commands; I might ſay honeſt obedience, but that I look not to be carped, no more then the Apoſtles did, that gave this command to ſervants, to obey their maſters in all things, Col. 3. 22. nor yet (though I acknowledge the ſubject, or the ſervant to be (as he ſaid) foreign a rational inſtrument) would I open a gap for every unquiet & unſober diſpute, that on purpoſe, to ſhift off the Magiſtrates or the Maſters commands, may think it enough to pretend they are not honest, and ſo the Maſter ſhall indeed be the Maſter, but the ſervant is the Judge, the Magiſtrate is the Magiſtrate, but the ſubject is the Judge, which indeed he is of his own action, by the judgement of Diſcretion, but not of the command by the judgement of Authority, for that would be an eaſie way to overturn both authority and obedience, and to leave all to the beſt diſputant.
4 Thoſe to whom this debt is to be paid, are the principalities & powers, they are all that are in rank of Magiſtracy reſpectively, both the Higheſt and the Subordinate in this Scale; Principalities and Powers, ſaith the text, foreign, principalities, that is foreign, ſupereminent, or ſuperexcellent powers, Rom. 13. 1. that are in higheſt orbe foreign powers, thoſe that are Preſidents of Provinces, who though not in higheſt orbe of Supremacy, are yet in a neerer orbe to you, as being in the Sphere where you live. So the Apoſtle Peter, 1 Pet. 2. 14. Commands ſubjection, whether to them he calls foreign Kings, ſo the Greek Authors call the Roman Emperours, meaning by Kings, ſuch as was at that time foreign in the Soverignty, and by foreign Governours, the inferiour Officers and Governours under the Supream, and the Apoſtle Paul thus expreſſes the ſeveral ranks of Magiſtrates, 1 Tim. 2. 2. Kings, and all that are in authority.
The Point of Doctrine is,
That this debt of ſubjection and obedience is due to all that have ſhare in the Civil Government reſpectively, whether they be in the Supremacy or in Subordination.
The ſuperſcription that is upon a two pence, owns the ſame authority as that which is upon a twelvepence, that word, Rom. 13. 4, 6, the Ruler is, foreign, Gods Miniſter to thee for good, Gods publick officer commends all Magiſtracy to us. If the Supreme Officer was like the Sun, which by his motion carries his light through his whole circuit, we ſhould need no more, but himſelf, but he is like the Sea that having all fulneſs in it ſelf, ſends from it ſelf foun…ains and rivers to water all the Continent whither the Sea it ſelf cannot come; And God while he kept the chief Government over Iſrael (as I way ſay in his own hand, whereupon Joſephus calls it a Theocracy) did as we know, erect under himſelf Judges or Dictators in their neceſſities who (as one obſerves) did alwayes proſper in their atchievements,Cunaeus de Repub. being (as I may ſay) Gods Lievtenants. In want of which we read, that there was no King in Iſrael, not becauſe the Sanhedrin did not ſit at thoſe times, but becauſe there was no Chief or Sovereign Magiſtrate that might exerciſe coercion, and work deliverance in Gods ſtead. As for the diſpenſation of common Juſtice they had the Seventy, the Viginti Triumvirate in the greater, and a Triumvirate in the leſſer Towns, and thus the publick Juſtice was brought home to them, till there aroſe ſome hard matter to be determined by Appeal, whoſe judgement was final in the caſe, Deut. 17. 9, 10, 11, 12.
And therefore, if there be any (as there are) that think it neceſſary that the Judicials of the Jewes, and that the form and mode of Government that obtain'd amongſt them be re-introduced into other States & Kingdoms they may pleaſe to conſider, that even the Iewiſh form was variable, that the Apoſtle Peter commands Chriſtian ſubjection to every humane ordinance, and that Paul ſaith, that the powers that be (that is in the world at that time) are ordained of God, Rom. 13. 2.
Theſe are the four points, which being thus cut out ſhall be made up into further uſe in their order.
From the firſt of them, the Miniſters duty to put the people in minde of their obedience to Magiſtracie you may learn.
1 This duty is charged upon the Miniſter as the publick remembrancer of the people to whom is committed the diſpenſation of ſound doctrine, Titus 2. 1. ſerving to keep them right in the duties of their relations towards one another, and therefore it appears that God will honour the ſtanding Miniſtery with this publick ſervice, that the flock may not ſtand at any mans courteſie that will feed them (I ſay not poiſon them) but expect it from ſome hand of ſtanding duty, and it appears that our Antimagiſtratical men, do for the ſame reaſon cry down the Miniſtery, as Demoſthenes obſerved the ſheep were required to deliver up their Dogs that wakened them by their batking at the comming of Wolves or Thieves.
2 A faithful Miniſtery is very uſeful to Civil Magiſtracie in diſcharge of this office of putting the people in minde of their ſubjection to authority, for commonly people are querulous and waſpiſhly froward againſt authority, and ſubjection to mans nature is grievous, good ſervice doth the Miniſter of Gods Word do for the Magiſtrate, who is alſo called the Miniſter of God in bearing of his ſword, and let theſe two Miniſters like twins ſupporting one the other flouriſh and live together, good ſervice doth the Miniſter alſo for the people in warning them of their duty, and of their doing it for conſcience ſake, for heathen Kingdoms and Policies that want this office of remembrancers do uſually more obey for wrath then conſcience. Oh! let not the Miniſter of the Word who is their Remembrancer cut the girdle of this relation between Magiſtrate and ſubject by blowing the one up into Tyranny, or laying him low into contempt or contumely, or by pulling away the other, viz. the ſubject as an Ivy from the tree that ſupports and ſuſtains it, for ſurely you ought not to turn your host out of dores, that gives the Goſpel houſe-room and hoſpitality in his Territories, no though he were a Heathen, vae ſoli, wo be to either of them that is alone, I know and am ſorry that the Pulpit which is the Watch-tower whence this Remembrancer gives warning, is ſometimes ſo partial and ſo paſſionate as rather to ſeem to blow Sheba his Trumpet, or to throw dirt in the face of Authority, for I believe that God hath put this office on the Goſpel Miniſter, partly to ſweeten and make the Goſpel acceptable to States and Magiſtrates, which otherwiſe as a Boutefeau would (to ſpeak humanely) have been hunted out of all places.
I confeſs, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, ſuch have produced unhappy Empericks of the Body Politick, as unhappy as Abiathar in being factor for Adonijah, 1 Kings 2. 26. or as Phaeton undertaking the Chariot of the Sun, but our office is to put ſervants in mind to be ſubject foreign. 1 Tim 6. 1. to their own maſters, & wives to be ſubject, foreign, 1 Pet. 3. 1. to their own husbands, ſo the people to be ſubject to their own Magiſtrates, viz. the powers that be in place and poſſeſſion of Magiſtracy. And therefore according to their partiality and fancy do cry up a Magiſtrate, that is of their own party or opinion, and the ſame man they cry down that is otherwiſe minded, ſeem to me to miſs the true grounds of ſubjection to him, which Sophocles hit better upon, ſaying, what then? Muſt we obey? Why not, ſaith he? foreign, for they are Rulers in place of Magiſtracy, and the Apoſtle ſeems to hold to this rule, for he checks his own miſtake of calling Ananias the High Prieſt, whited wall; by alledging that text of ſpeaking evil of the Ruler of his people; and yet it is probable he knew not that he came into that place by lineal ſucceſſion, but irregularly and ſurreptitiouſly, as moſt of them had done ſince the time of the Macchabees, and our Saviour told the captious Jews, that they receiving Caeſars Coine a ſigne of his Soverignty muſt in reaſon give to Caeſar what was his.
3 God is the countenancer and approver of Civil Magiſtracy, as appears in that he will have the Miniſter of his Word to put the people in mind to be ſubject to it, for it is the ordinance of God, Rom. 13. 2. and as the Romans made the Tribunes foreign, inviolable, ſo hath God ſecured Magiſtracie from reſiſtance by denouncing damnation to reſiſters, God will maintain his own Miniſters, and ſuch are Magiſtrates though Heathen, but you muſt diſtinguiſh between the function or office it ſelf, which maintains peace and ſafety, a peaceable and quiet life in godlineſs and honeſty, and between the unlawful commands and luſts of the Magiſtrate, we may not reſiſt the office, we muſt not obey the unjuſt commands. If Jeroboam ſet up his Calves, or Nebuchadnezzar his Image, We will not ſerve thy gods, Dan. 3. 38. is the beſt anſwer, our diſobedience is our beſt obedience, God hath countenanced and honoured diſobeyers of ſinful commands, as we ſee in the three Worthies, but God hath not favoured ſeditious perturbers of the Magiſtrate, as we ſee in Abſalom and Sheba, &c.
From the ſecond point I ſhall commend to your further ſatisfaction two things.
1 Let no profeſſed Chriſtian imagine himſelf to be by his Chriſtianity the more free, or exempt from the civil authority, that is over him though it be Heatheniſh for this you ſhall neither learn from the head, nor from the Doctrine of our Chriſtian profeſſion. Our Lord Chriſt for his part acknowledged that Pilate his power over him was given of God, & our doctrine is, that every man wherein he is called muſt therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his cōdition (if we may) but to uſe it rather, v. 21. but ſhewing that his priviledges though they be great, yet are they ſpirituall, and that his outward condition and ſtate is not changed, or bettered by becomming Chriſtian, the wife is not freed from her heathen husband, the bond ſervant is not made free from his maſter, the Subject not exempt from his tyrant, nor the priſoner from his priſon, for then the Goſpel hook would catch ſelfe-ended perſons for the bait ſake, but we have a better rule religio chriſtiana non tollit ordinationes politicus the Chriſtian religion doth not abrogate the wholſome ordinances of the State.
2 Neither doth Chriſtianity, prohibit a Chriſtian to be a Magiſtrate, nor a Chriſtian ſubject to pay him ſubjection, It is true unto the unlawfull commands either of the heathen or Chriſtian Magiſtrate it may be pleaded in barre, Acts 5. 29. We ought to obey God rather then men, but it was a ſpice of that deſperate Doctrine of thoſe Pſeudochriſtians the Gnoſticks to pleaſe their deluded followers and themſelves by promiſing liberty, 2 Pet. 2. 19. An egge of the ſame bird was that fury (call yee it) or deluſion of thoſe Ruſtick Peaſants, Libertines of Germany in our anceſtors days, who aroſe in ſuch ſwarms to take the ſword out of the Magiſtrates hand to put it into their owne ſcabbard, and to level their eſtates, into more plainneſs and evenneſs, pretending that the ſword of civil Authority becomes not a Chriſtian hand, nor do we ſay they find it in ſuch a hand in all the New Teſtament as if it might pleaſe them to have Pilate a Judge becauſe he judged Chriſt; no other muſt fit us. But ſhall we thinke? that John would not forbid the Publican his office as if inconſiſtent with Chriſtianity, and Chriſt hath forbidden the Magiſtrate his; Are the Jewiſh Magiſtrates called Gods? and do the Prophets call them Shields for their protection, Corners for their ſupport, Nayles for their uniting of the people. Zac. 10. 6. Iſa. 22. 23. Hoſ. 4. 18. Doth the New Teſtament call them Dignities, Principalities, Powers, yea the very heathen Magiſtrates, Miniſters and Officers for God and for thy Good. Rom. 13. Doe the Heathens Plato and Homer call them foreign, Saviours and Shepheards of the people, (for ſo they are by the intention of their office and place, though they be Nero's for blood and luſt,) and ſhall they that are promiſed to be nurſing fathers, Iſa. 49. that are commanded to be ſo wiſe as to kiſſe the ſon, Pſal 2. that are prophefied to tread upon the Heathen Empire, and cruſh the bloody Dragon, be unfit to make a nail in the Goſpell Commonwealth?
What muſt we turne our direction croſſe to the Apoſtle, and put Chriſtians in mind not to be ſubject to Chriſtian Magiſtrates, and make them incapable of Government of Chriſtians that are moſt fit for it, and for whom we muſt pray that we may live, a peaceable life in all godlineſſe and honeſty, for this is good and acceptable in the ſight of God, our Saviour, 1 Tim. 2. 13 Qui regna dat coeleſtia, non adimit terrena, Will Chriſt take mens kingdoms away if they turn Chriſtians? Will he that is King of Kings have under his Empire no Chriſtian Kings? ſurely the Apoſtle commands, 1 Tim. 6. 2. Thoſe ſervants that have believing maſters, the rather to do them ſervice, and why the ſubject that hath a believing Magiſtrate ſhould not do ſo too, I know not. In fine, I might argue againſt this denial of Chriſtian Magiſtracie by argument drawn from the ſcanpall which it draws upon Religion (whereof Chriſt teaches every Chriſtian to be chary, Matth. 17. 27.) but that I finde this kind of Libertines are not much moved with ſuch arguments, nor are they much date or in requeſt with many that moſt pretend to holineſs, in theſe times.
I have uſed this length upon this place of Doctrine, not becauſe the ſober part of men (as I hope) do much need it, but as the Apoſtle ſaith, 2 Th…ſ. 2. 2. That you be not ſoon ſheken in minde, as that the day of Chriſt is at hand, ſo I ſay to you that you be not ſhaken in minde, as that the Kingdom of Chriſt (as ſome ſay) was at the threſhold, even now in 1656. For as its ſaid, Luke 17. 20. this Kingdom comes not with obſervation. Its a Jewiſh fancy to look for ſuch pomp and ſplendor as temporal Monarchs are furniſht with; It is within and already (ſaith he) amongſt you, for my Kingdom is not of this world. It was ſet up in the days of thoſe Kings (as Daniel ſaith, Cap. 2. 44. and ſhall never be deſtroyed, but certainly that ſuch a temporal Kingdom of Chriſt is ſo neer as ſhall put down the temporal civil Magiſtracy as now it obtains, as Tapers that are eclipſed by the Sun, or Candle-ruſhes put out by Torches, is more then I can affirm, and hath ſome unpleaſant reflexion upon the Magiſtracy Chriſtian.
From the third Point obſerve:
That this great debt of ſubjection and obedience be duly paid without grudging, two things call for payment. 1 The command of God whoſe Officer the Magiſtrate is. 2 Your own good by whom you ſleepe, you walke, you are maſters of your own, you are Maſters of your lives, you hold all theſe at this Rent-ſervice, your ſubjection. There is a certain light in mans minde, that tels them they cannot live together in ſociety without this nail, the mutinous members that roſe up againſt the belly for eating up their labours were quieted by this oratory, that it did but digeſt the meat for them, nothing more pernicions then the inferiour his refuſal of obedience to the Magiſtrate, eſpecially you that are Chriſtians have moſt benefit by Magiſtracy, for you are expoſed to more envy of wicked men by your profeſſion, and are by your principles more unarmed from private revenge.
Beſides that, you hold your Religion, your greateſt treaſure in peaceable poſſeſſion by his inſpection and protection, except the Magiſtrate ſhall profeſs himſelf a Gallio that cares for no ſuch thing, or be like Eſarhaddon, that ſent into the Kingdom of ſubdued Iſrael, a mixture or gallimaufrey of ſeveral Religions in deſigne, ut in commune conſulere non ſineret religionum diverſitas, that is, That diverſity of Religion might hinder common counſels.
But this Province, I confeſs, properly belongs to the Sovereigne, though for the executive part to every Magiſtrate in his order & place, as the cauſe of the falſe prophet pertained to the Supream Judicature, therefore our Saviour ſaith (as Cunaeus obſerves)Cunaeus de Repub. that a Prophet could not periſh out of Jeruſalem. Blaſphemy hurts the name, Hereſie the Truth, Idolatry the worſhip of God, of theſe the Magiſtrate is as he is called the heir of reſtraint, Judges 18. 17. for in this the Prince as a Prince may ſerve God and cannot do it as he is as a private man, I beſpeak this at the Magiſtrates hand, I mean reſtraint, for that God expects it at his hand is plain by that, that Idolatry was ſet up in Micah his houſe, Judges 17. 8. becauſe at that time there was no King in Iſrael. Thoſe that ſaid, Quid Imperatoricum Eccleſia (the Donatiſts) are juſtly upbraided by Auguſtine, that when the Emperour was againſt them, they cryed that cry, When for them they changed their note as their own partiality and intereſt led them, as all ſuch kinde of ſpirits, will ſtill do at this day.
The Magiſtrate will puniſh corporal adultery, will prohibit the ſale of poyſonous Drugs, and there is no great reaſon, but that the calamity of the Common-wealth may be prevented, which may accure by depravation of Religion, for thereby Reſpublica detrimentum capit, as Hiſtory and Experience may inform; as for the Miniſters way, it is conviction, ſo Chriſt dealt with the Saducees, and the Churches way is binding by Coercion; and the Magiſtrates way, is reſtraint an coercion in a civil way.
The Doctrine of this Church always was, that the intermedling of the Civil Magiſtrate in ſacris, was not that of Uzzia, but of Hezekiah, Joſiah, &c. not to perform them, but to ſee them done, as Reinolds againſt Hart ſaith. The Inferences from the fourth point are theſe which follow.
1 To put you in minde of the Extent of this duty of ſubjection and obedience, it reaches from him that is in higheſt, to him that is of loweſt rank in Magiſtracy, all that have the ſtamp or mark of authority upon them, though the money differ in value, yet there is a ſuperſcription on the leaſt piece, which ſpeaks the ſame authority, the image of Caeſar was upon a peny. The lower Officers are the Supream, his eyes, eares, hands, and therefore in them Magiſtracy may be wounded, be ſubject, (ſaith the Apoſtle) to every ordinance of man, whether he be Supream, or Governours under him, 1 Pet. 2. 13. and it muſt be to both for the ſame reaſon, for the Lords ſake, for conſcience ſake, Rom. 13. The honour of a childe due to his father, ther, the ſubjection of a ſervant to a Maſter, the reſpect of a wife towards a Husband, and ſo the ſubjection of a ſubject to a Magiſtrate are not paid according to the grandeur of the perſon of the Superiour, but according to the relation in which he ſtands, to thee and me; but yet this is not ſo much conſidered as it ought to be.
2 To encourage the Magiſtrate what he may juſtly expect from the people under him, while he acts within his ſphere, and ſtretches not his commands beyond his place; ſo though he be in loweſtorbe, yet he hath by office a ſhare, and ſome pittance of authority wherein as Gods Miniſter for the conſervation of the Peace and ſafety of the body he may expect protection and act (boldly, though not proudly) as not fearing the contempt of lofty ſpirits, but let every lower officer, carry in his eye the law of his place, for though the zeal of Phineas be highly commended by God in ſuch a caſe as many men doe not underſtand the warrant, which doubtleſſe was unqueſtionable, as alſo that of Moſes in his killing the Egyptian, yet ordinarily, the ſubordinate Magiſtrate ſhall do well to obſerve the law of his place and verge of his power, ſo that he himſelf is like the genus ſubalternum, that is, but a private man in reſpect of that authority which is above, and Paramount to the place that he is in, and we know that a two pence will go but for a two pence, though it have a lawful ſuperſcription as a bigger piece.
3 To enform the ſubject that howſoever he may be a greater man in birth, eſtate, riches, &c. then the Magiſtrate, whom he diſdainfully overlooks, as the Cedar doth the ſhrub, yet that God doth cōmand ſubjection & obedience to the Magiſtrate both ſupream and lower, not meerly for or according to the length of his ſword, but for conſcience towards God, upon whom the deſpiſing of his meaneſt Miniſters reflects diſhonour, and unto whom it is a diſpleaſure, as the clipping but of two pēces as to the Prince, whoſe honor is therby taken to be diminiſhed, though they be of ſmall value.
I ſhall conclude with a word to you that are the Electors of this next years Lord Major, know that your foreign or Suffrage, is a talent that is put into your hand, of which you muſt give account, it was an ancient conſtitution in the Election of a Biſhop, Ut non ordo, ſed meritum crearet Epiſcopum: not ſeniority or order of courſe, but merit ſhould make a Biſhop. I know not whom you have in eye, let both be, if you pleaſe, and as it was ſaid, 1 Sam. 16. 8. Look not upon externals, the mans countenance, but look unto thoſe ſeven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod. 18. 21. Deut. 1. 15. which are all required (as is obſerved) to be found in him that is but one of Triumvirate, or but a Captain of Tens, how much more in a Lord Major of London.
And you, Sir, whom the Lord will honour, pray that God would pleaſe to inaugurate you into your Government by pouring another ſpirit on you, and the Lord ſupport and guide you to follow the pattern of their wiſdom that have broke the Ice before you in this weighty ſervice.
FINIS.