Sermons, Sermon 1 – Title page 10
Subjection to MAGISTRATES both Supreme and Subordinate.
1 Pet. 2. 13, 14, 15, 16.
13. Submit your ſelves to every ordinance of man for the Lords ſake, whether it be to the King as ſupreme,
14. or unto Governours as unto them that are ſent by him, for the puniſhment of evil doers, and for the praiſe of them that do well.
15. For ſo is the will of God, that with well doing ye may put to ſilence the ignorance of fooliſh men.
16. As free and not uſing (or not having) your liberty for a cloak of maliciouſneſſe, but as the ſervants of God.
NO inſtructions are directed in the Apoſtolick Epiſtles to Civil Magiſtrates, as Chriſtian, for none of them (eſpecially which were in Supremacy) were ſo at that time.
Husbands and wives, fathers and children, maſters and ſervants, have their particular inſtructions delivered into their hands; but as for Magiſtrates, though their authority and office be ſtrongly maintained, yet it is the ſubject that is eſpecially ſpoken unto, and charged with ſubjection, by preſſing Arguments; that ſo a Chriſtian, who by his Chriſtianity, is bonus vir, may, by his due ſubjection to that ordinance of God and man: the Magiſtrate, be bonus Civis, a good Common-Wealths man.
Nor are the Arguments more preſſing, then the occaſion; for the Jewiſh Chriſtians (unto whom diſperſed, after the diſſolution of their own eſtate,1 Pet. 1. 1. through the Aſiatique regions, our Apoſtle is thought to write) were not quit of the reliques of that old ferment, which generally ſowred that whole Nation; (viz. a mutinous and froward diſpoſition to all Magiſtracy) beſides their own; with which ſcab they might infect other Chriſtians, who had both plauſible Arguments, and great temptations to conclude it very incongruous, that the ſubjects of the kingdome of Chriſt, called to the beſt and higheſt liberty by the Goſpel, ſhould ſubmit themſelves to the ſword and ſcepter of Infidels, Tyrants, Perſecutors, whoſe laws forbidding the profeſſion of the Goſpel; or commanding abhominable Idolatry, they were obliged by a greater obligation, and upon a higher penalty not to obey; and that was the very reaſon, that the Heathen calumninated them with open mouth, as abſolute peſts of the Common-Wealth, enemies of mankind, ſubverters of all Authority.
Our Apoſtle though writing (as it is ſaid) under Nero, whoſe univerſal wickednes, and particular cruelty againſt Chriſtians might give the greateſt advantage unto temptations of diſobedience unto, and ſcorn of his authority; doth yet call for ſubjection to authority of whatſoever form or degree, both Supreme, and Subordinate.
For having given forth general Inſtructions unto all Chriſtians for a Godly converſation. ver. 11, 12. he deſcends to relative duties of ſubjects to Magiſtrates, of ſervants to Maſters, which as then they were moſt queſtionable, ſo they are alwayes moſt burthenſome; and he calls for them as parts of a Godly converſation. Sins againſt our relations as in all men unnatural, ſo in a Chriſtian they are ſcandalous. A child, a ſubject, a ſervant, not better for his religion in the duties which their relation doth beſpeak, is ſo far from being an ornament to his profeſſion (as the meaneſt may be) that they bring ſhame upon it, and are in ſome reſpectTitus 2. 10. worſe then an Infidel.
This duty he teaches in the 13. and 14th and he perſwades in the 15. and 16. verſes; moving them as they were Chriſtians, to muzzle the mouthes of ignorant and fooliſh men, that ſtudy to take, or make all occaſions of calumniating their profeſſion; for ſo ſaith he, is the will of God, ver. 15. and removing that argument which as Chriſtians they might ſtumble at, viz. their Goſpel liberty, he grants verſe 16. and then excepts againſt the abuſe of it, As free and not uſing your liberty as a cloak of maliciouſneſſe: for it is a liberty from ſin, not to ſin; a liberty to ſerve God, not to diſobey the Magiſtrate, who is the Miniſter of God. A liberty from obedience to Magiſtrates or Maſters, contra dominum, but not a liberty from ſubjection, to them, propter Dominum, as the text ſaith.
In the 13. and 14. verſes you have.
1. The Magiſtrate foreign his dignity and office.
2. The ſubjects foreign his duty and ſubjection.
The Magiſtrate is lifted up ſupra alios, above others in authority; but his office is propter alios, for the benefit of others that are in ſociety: And you have,
1. The denomination of the Magiſtrate, he is called the ordinance of man.
2. The diſtribution of his authority, into ſupreme, and ſubordinate, whether to the King, &c. or unto Governours ſent by him.
The ſubjects duty is encouraged, 1. By the grand motive thereof; For the Lords ſake. 2. The great benefit that redounds unto the ſociety by the Magiſtrate, viz. the puniſhment of evil doers, and the praiſe or protection of them that do well. From what is ſaid of the Magiſtrate, we may obſerve;
1. That the civil Magiſtrate is the ordinance of man.
2. That this ordinance of man is more then one; every ordinance of man.
3. As namely, the Supreme Authority over the place governed, and the Subalterne, or intermedial: The King or Governours.
4. This office or authority, is exerciſed reſpectively in things, puniſhments and praiſe, and towards perſons, evil doers, well doers; for the puniſhment, &c.
From what is ſaid to private perſons, or private Chriſtians; we may alſo obſerve.
1. That they are enjoyned ſubjection to the Magiſtrate.
2. To every form or degree of civil Magiſtracy.
The motive unto this ſubjection is, for the Lords ſake.
4. And the common good of mankind, or of the ſociety wherein they live.
The explication of theſe ſhall be ſingly made, the application to the preſent occaſion, ſhall be joyntly from all of them together.
Obſer. 1 The Civil Magiſtrate is a humane ordinance;
This denomination is not elſewhere given to him, nor the word foreign ſignifying creature, or creation, in Scripture ſo uſed, yet it is good and proper language, they uſe to ſay Creare conſulem &c. to create a Magiſtrate by ſuffrage or election. It is a creation which you are going about this day, and the Lord Major (it is not ſpoken per foreign by diminution) is a creature of man for the civil Magiſtrate (not properly the lawes of men) is thus denominated as is plain by the diſtribution made into ſupreme, and ſubalterne, and by the puniſhment and praiſe belonging to his office, which point out a perſon, or an office called by this name; And why ordinance of man? Government is ſealed in, and managed by man, and ſo is an ordinance of man ſubjective. It's exerciſed and converſant about men, and ſo it is an ordinance of man objectivè. It's ordained for the benefit of men and ſo it is an ordinance of man finalitèr. But in theſe ſences an office immediately ſet up by God, ſuppoſe an Apoſtle in the Church may be called (as I do not find it is) an ordinance of man, therefore our Apoſtle writing to Chriſtians that were, or might be ſcattered into divers Countries where they might find divers forms, and kinds of Civil Government, and divers degrees, and rankes of ſubordination of Magiſtrates doth ſpecially ſignifie that the deſignation of the formes of Government, and the perſons governing, with all their varieties one from another, are the ordinance of man modelling, and moulding their policies by their wiſedome,Rom. 13. 2, 3. for their good, nor is this contrary to Paul, who tells us that the higher powers are foreign of God as the Efficient foreign from God as the firſt and higheſt of the Rank and Series, ſo the circles of the water are one from another, all from the firſt mover, Magiſtracy abſtractly conſidered, is not an Ordinance of man, but of God; Man may create the Magiſtrate, the Magiſtracy is of God; not onelyonly by permiſſion, for ſo are tyrannies, violences, exhorbitancies of the power, nor by approbation onelyonly, for then Magiſtracy ſhould owe more to man the maker, then God the approover; nor onelyonly by ſuggeſtion of it to our nature, wherein there is ſo univerſall an inſtinct towards Government for relief of our weak and impotent nature, more unarmed then bruites, and ſo undefenſible, that Ariſtotle confeſt man to be foreign by nature inclined to ſociety, but it is of God, by inſtitution and appointment, by a ſilent word, Dixit, he ſaid, let there be light, Dixi Pſal. 82. 6. I have ſaid ye are gods. And this is the word of God which comes unto the Magiſtrate, as Chriſt ſaith, John 10. 35. and ſo is the Miniſter of God, ſaith Paul, and to be obeyed, for the Lord, ſaith my text: Marital authority is of God, yet the woman hath a free choice and conſent in taking of an husband, and then is her ſubjection and obedience due by vertue of Gods inſtitution; you bring your Plate to the mint, it's ſtamped with the ſuperſcription, then it's called Caeſars coine, the States money, becauſe it's currant by their authority. From the ſeveral ſenſe of theſe words which may be all true, though not all appoſite; I inferre two things.
1. That they which are for extirpation of all Civil government, do ſeem to have put off humanity, and to have extinguiſh'd that univerſal ſence & inſtinct of all nations & of mankind; what are your Cities and Common-Wealths but heaps or heards of men rather then ſocieties; companies may be of beaſts, ſocieties are of men: If there be ſocieties, there muſt be laws; if laws, there muſt be Magiſtrates; the law gives life to the magiſtrate, the Magiſtrate life to the law; Angels are occaſional, Magiſtrates are ſtanding Miniſters of God. He needs the agency of neither, he will uſe both.
2. This title is not given to the Magiſtrate in diſparagement or diminution, that had been no fit Argument to enforce ſubjection; but it ſhewes the favour of God in giving this Magna Charta to humane ſocieties, as to chooſe ſuch formes of Government, and ſuch perſons for Governours, as he may ſtamp with his Authority for our good; non poteſtatem, ſed regem creat Reſpublica, the Common-Wealth creates not Magiſtracy, but the Magiſtrate; I would have better thoughts of a Magiſtrate in a Common-Wealth, then of a King in a Comedy: there is a propter dominum, for the Lord.
Obſerva∣tion 2 This Ordinance of man is more then one, for it is ſaid, to every Ordinance of man; there are divers kinds or formes of Civil Policy, ſeveral in divers places, diverſe in the ſame place, as Tacitus tells us in Rome. The Eaſtern Countries generally addicted to Kings, ſuetus regibus Oriens, ſaith he, in Tacitus; Athens, Carthage, Rome, famous Common-Wealths. The Iſraelites had ſome variations, but now under the Goſpel it's a general Maxime. The Principles, the Profeſſion of the Goſpel, though abhorrent from heatheniſh religions, yet is conſiſtent with all manner of Civil Governments; the Jewiſh religion could not ſo well conſiſt with other Policies, but the Goſpel, which may be preached through the world, bids no defiance to the Civil magiſtracy. All the Kings and Judges of the earth may kiſſe the Son without loſſe or detriment to their dignities. It ſets not the ſlave free from his maſter, but makes him a better ſervant, It ſets not the ſubject free from his ſuperiour but makes him a better ſubject, this is a good gueſt that meddles not with the houſhold government where he lies, but payes well for his entertainment, you hear Chriſt ſay, give to Caeſar, not take from Caeſar that which is Caeſars; therefore they muſt needs be miſtaken that will have the Goſpel conſiſt with no Chriſtian Magiſtracy, which may well conſiſt with any.
Obſ. 3 The Civil Magiſtrate is either Supream or Subordinate, and both are called the ordinance of man, both to be obeyed for the Lords ſake, whether to the King as ſupream, or to Governours as ſent by him. The King here meant is Caeſar the Roman Emperour, under whoſe Empire thoſe Countries, 1 Pet. 1. did lie, for howſoever the name of a King was hateful to the Romanes after the Regi fugnum, yet the Greek Writers do frequently call the Emperour foreign King and ſo the Scripture, Joh. 10. 15. foreign. we have no king but Caeſar, and in what hand ſoever, one or more, that the Headſhip or Supremacy lies, the Scripture calls that ſoveraignty, Kings, Revel. 17. 10. The ſeven heads are ſeven Kings, and thoſe were ſeven Soveraignties of Rome, as Kings, Conſuls &c. many of which are numbred by Tacitus in his firſt page, and in ſome ſuch ſenſe may be underſtood, thoſe places in the Judges. There was no King in Iſrael, no Magiſtrate to reſtrain ſuch arbitrary enormities; I ſpeak this upon my conſcience, neither to flatter, nor yet to elevate the authority of Kings, where they obtain, but to ſhew that no jus Divinum falls more neceſſarily upon that form of Government then another, and that the word tranſlated ſupream with reference to ſubordinate Governours is elſewhere, Rom. 13. 1 Tim. 2. aſcribed to all Magiſtrates, with reference to the ſubject, and may be ſo uſed here in the judgement of learned Interpreters, and thoſe words Governours ſent by him, are not (as ſome ſay) referr'd to the King, but to the remote antecedent, the Lord; And Eſtius his reaſon is, The end of ſending Governours to puniſhCalvin. Eſtius. evil doers, and protect them that do well, was not in the eye of the Roman Emperour, but is alwayes in the intention of God, that they ſhould do ſo, I will not labour to deſtroy either ſence, that which aſcribes the miſſion of Subordinate Magiſtrates unto God is true and pious, that which derives their Commiſſion from the Supream, is Supream, is true and appoſite to the Text. It followes hence.
That not onelyonly Magiſtrates, but degrees thereof are needful, God hedges in the authority of the Inferior Governour, the Preſidents of Provinces, Proconſuls, Curators from contempt, they are ſent, they are Miniſters of God, Miniſters of the Supream, under Authority, as the Centurion ſaid, yet in command; a twopence hath the ſtamp as well as a ſhilling.
The Subordinate Magiſtrate brings the benefit of common Juſtice home to our own door, in Iſrael the ſmall townes had a Triumvirate, three to ſit in their gates, the Cities three and twenty, and all with dependance upon the Sanedrim or conſtant Parliament ſitting at the Temple in Jeruſalem.
That there be a Supream, whoſe power extends to the whole ſphere is needful in the Common-Wealth, but pernicious in the Church, except it be that of Chriſt, which admits of no Compeer, no Second; In all Armies, all Common-wealths there muſt be a Supremacy lodged ſomewhere, elſe it is like a faggot without a bond, many ſticks no faggot, juſtice cannot be finally done, and ſo not done, where there is not a Center to give reſt, and to ſtop, and determine all motions, queſtions, quarrells, appeales, there is no order (ſay Philoſophers) niſi cum relatione ad aliquid primum, without reference, or reſpect to ſome Firſt, and therefore all Common-Wealths, for the preſervation of unity and peace within themſelves will have ſome Supremacy, which as the Center of a Circle is one, and can be no more then one, I do not mean more then one man, but more then one Supream,, ſo our Apoſtle ſpeaks of Governours, as many, of Supream, as of one.
Both the Supreme and the Subordinate Governour, their office is, for the puniſhment of thoſe that do evil, and for the praiſe of them that do well: this is the end of Magiſtracy, not alwayes of the Magiſtrate; he may aime at the dignity, not at the duty of his place, and clamber the tree to fill his pocket; not to ſhake the fruit for them that are under it; but they are ſet above others; for others; not for themſelves: for (as Seneca ſaid) the Common-Wealth is not for them, but they for the Common-Wealth: they are called by names of Dignity, Principalities, Eminent Powers, Gods; as by names of duty, and that in reſpect of the whole Common-Wealth, Foundations, Corner-ſtones fathers of their country, in reſpect of the Church Nurſing fathers, in reſpect of the laws foreign, Keepers of the laws; not Lords of them: in reſpect of offenders, they are Gods ſwordbearers, in reſpect of well doers, ſhield-bearers, healers, benefactors, this in reſpect of their office, but in reſpect of their private, they may be Foxes, as Herod; Lions, as Nero.
2 For puniſhment, and for praiſe, the Apoſtle Paul too uſes this word praiſe, Rom 13. 3. the praiſe of a private man is commendation, the praiſe of a Magiſtrate is encouragement and protection, if there were no ſeverity in a Common-Wealth it would be quite overrun with wicked men, more intollerable then wild beaſts and vermin; There was no Magiſtrate or Heyre of reſtraint in Laiſh, Judges 18. 7. and ſo they became a prey eaſily, you cōceive not their miſery of that which ſome call a liberty to do every one what is good in their own eyes, better live where nothing, then where all things are lawful; And there muſt be praiſe too, a Magiſtrates office is executed by his tongue, as well as by his hand, this is a word that might have expreſſed a Magiſtrare even in ſtate of Innocency, wherein (ſome hold) there ſhould have been Imperium blandum though not oneroſum, what need have good men, Saints (ſay they) of Civil Magiſtracy the foreign of anti-Magiſtraticall men, of whom I may ſay as he ſaid of Cato, he ſpeaks as if we were in Platoes Common-Wealth not in Faece Romuli; if we could make men, we ſhould have leſſe need to make Magiſtrates, yet there would be need too, I would all were honeſt men that call themſelves Saints; If they were all Saints, they are not all Angells, they may do evil; Moſes had a great task, though moſt of his charge were Church-Members, preventing juſtice is an excellent part of a Magiſtrate: It's a point of juſtice to whip an idle beggar, but more excellent to prevent Idleneſſe and beggary, a flock of ſheep muſt have a ſhepheard, though there be no Wolves in the flock, there may be ſome about them. The Magiſtrate is no hinderance to goodneſſe, which is doubled, when one is both a good man, and a good ſubject.
3. For the puniſhment of evil doers, the praiſe of well doers, and herein he ſpeakes accurately and properly, ſo Paul, Rom. 13. 3. If thou do evil fear; If thou wilt not fear, do well, for the Magiſtrates are a terrour to evil works; Pilate ſpoke like a Magiſtrate what evil hath he done, The Magiſtrate judges of perſons by their cauſes and their crimes; an ill man may be right in his cauſe, a good man may be an evil doer, ſuffer not as evil doers, ſaith the Apoſtle to good Chriſtians, in noſtro Foro, we call a godly man a good man, you upon the Exchange call an able and a rich man a good man, but as to the eye of the Law & of the Magiſtrate, which ſhould be but one, men are judged good or evil by their crimes, or by their cauſes, not by their own perſons, as the ballance tells you not wch is Gold, which Iron, but which is good weight, and which too light; and if in this diverſity of Opinions among us, a Magiſtrate brided happily by his opinion to think all of his judgement or party good men, and ſo give them the white ſtone, and turn the edge of the axe towards others, then upon that account it would follow that all the Chriſtians in the world ſhould be judged evil doers, and all of them puniſhed by the heathen Magiſtrate, and I ſhould think that the skin of ſuch a Judge was worthy to be flead off, to make a Cuſhion for other Judges to ſit upon, for I think that which Latimer ſpeaks off, is worn out before now, Pardon me in this expreſſion it's but againſt acceptance of perſons, in them that turn Judgment into wormwood, that either juſtifie the wicked, or take the righteouſneſſe of the righteous from him.
2. From what is ſaid to private Chriſtians.
Obſerva∣tion 1 That they are enjoyned ſubjection to the Magiſtrate whether Supream or Subordinate, foreign the word uſed by Paul, Rom. 13. Tit. 3. and by Peter here incloſing all the duties which this relation doth beſpeak; Praying for him, paying tribute to him, living under him, as Honour in the fifth Commandement; Nullum Animal, ſaith one, moroſius homine, no creature more ſturdy and peeviſh then man; ſubjection is a hard duty to corrupt nature, but dominion ſweet; The Bramble would fain be King over the Trees, and calls too, and braggs of his ſhaddow, which is ſcarce able to hide a Graſhopper, and threatens fire to come out of him to burn the Cedars, Judges 9. 15. Oh that ſome body would make me a Judge, ſaith Abſalon; Subjection to obedience is not pleaſing, ſubjection to puniſhment more harſh, and yet ſo large is this ſubjection Omnis anima, Rom. 13. 1. Muſt of neceſſity be ſubject, ver. 5. it's not a Point of liberty or arbitrary choice, if a City or ſuch a Company of people ſhould agree, and make an order that there ſhould be no Magiſtracy, that agreement is null and void as againſt the Law of God, and Nature, as I ſuppoſe.
I Have not read any pleadings againſt Magiſtracie in Heathen Authours, but there are ſuch to be found amongſt Chriſtians, againſt Chriſtian Magiſtrates; and thereby you may ſee what products are miſ-begotten out of the Scripture, wreſted, & ſet upon the wrack, whereby it is made to ſpeak what it never meant, that place, 1 Cor. 7. Ye are bought with a price, be not ye ſervants of men; pleads, ſay they, againſt ſervitude and ſubjection, and ſo it doth to mens luſts; But it carries further then they would have it, for by that rule that there muſt be no ſervants, there muſt be no Maſters, and then the rules given to both are void; And that place Heb. 8. pleads againſt Miniſters that ſhould be taught of God, and not every one of his brother; but it carries too far too, for by that rule they muſt not preach no more then we: Monſtrous and miſhapen births have been begotten upon the holy Scripture, by the unlearned folly, and unſober wit of men, and as for thoſe prohibitions of private revenge or retaliation, Matth. 5. They rather argue that God hath put his ſword into the Magiſtrates hands for my good, and therefore, hath forbidden me to ſmite with it; we therefore plead for ſubjection to Magiſtracie, to their Authoritie, not their luſts; neither do we by ſubjection to Magiſtracy which is of God, thereby juſtifie their ſinnes and enormities whatſoever.
The Romanes had pierced into Aſia, and got poſſeſſion by no better Title, then the Lion, and the Fox could make them, and the Emperours that now had conquered thoſe Romanes, were as wicked as the earth bore, and if ſubjection to their Authoritie had drawn into conſequence the juſtification of their Actions or Injuries, then the injunction had been very hard, and more then God, or any Magiſtrate good or bad doth ordinarily require of any Subject; the ſubjection of a childe to his Father, doth not juſtifie the whoredome in which his father did beget him.
Obſer. 2. and 3. The ſecond being already ſpoken too; I take it and the third together: The ſubjection enjoyned is to every form and degree of civill Magiſtracie, for the Lords ſake, this invites obedience and ſweetens, and encourages it, that it is for the Lord, by whom the Magiſtrate hath his Authoritie; for when he exerciſes it, he ſuſtains as it were his Perſon, ſtands in his ſtead, bears his Image, and is his Miniſter: it is the Magiſtrates bridle, that he rules for God: It is the Subjects ſpur, that he obeyes for God. How little doth he fear the face of a great Man that is Commiſſion'd from the Higheſt, you ſhall not be afraid of the face of Man, for the judgement is Gods, Deut. 1. 17.
What an awfull command layes it upon the Subject, eſpecially, if a Chriſtian, when he ſees God in the Magiſtrate: Now he will obey, not becauſe he ſees faſces & ſecurim, but for Conſcience ſake; the cleareſt example whereof, We ſee in the Primitive Chriſtians, whoſe power and number needed not to have feared the ſword, had they not more feared the ſinne of oppoſition, nor any particular example in Scripture, is clearer then that of Ambroſe, who durſt not ſide with Maximus a great Commander, though the Emperour young Valentinian was both an Arrian Heretick, and had been intollerably injurious to the Church, and to Ambroſe himſelf at Millaine: How ſecure is that Magiſtrate without his bundle of rods and axe, whoſe Subjects have Conſciences, that can ſee God in Magiſtracy, through all the Magiſtrate his ſinnes and oppreſſions. It is propter Dominum, that invites unto that ſweetneſſe the duty, that binds the hands, and bridles the mouth, and it is that alſo that limits the ſubjection, For the Lord; not againſt him, there is a laudable diſobedience; Nature it ſelf teacheth, Socrates to reply, as the Apoſtles did, We will obey God, rather then you, elſe we obey not as an Iſraelite, but as a Jezreelite, that took the command and deſtroyed Naboth. Here contrary to the ſence of all good men, and of reaſon are thoſe Paraſites of Authoritie, Court-flatterers, that can blow up Authoritie, till it be too bigg for it ſelfe, and make them beleeve they are gods, and muſt be obeyed, command they what they will.
Obſerv. The Common good of the Societic wherein we live, might be a motive to our ſubjection to the Office of the Magiſtrate who procures it: For the puniſhment of evil doers, and the prayſe of them that do well; If the Ship founder in the Sea, who can hope to ſecure his private Cabin, why doth water forſake his own Center to run upward? but to prevent a vacuitie in the Univerſe; our own peace, lieth in the peace of the Citie; and therefore ſaith the Scripture, Seek the peace of it, Jer. 29. 7. The labour is the Magiſtrates, the good is ours: and it is the greateſt good that we can expect or enjoy in this life; viz. A quiet and peaceable life, in all godlyneſſe and houeſtie, 1 Tim. 2. Godly and honeſt they make us not, but they make our lives quiet and peaceable; through their vigilancie we ſleep, through their care, we are ſecure; through their publicke employment, we attend our private.
It is through the Magiſtrate, that we live not more belluin…, as a Heard of Beaſts, that every Enemy is not Maſter of our lives, that any man, (as Auſtine) can ſay, Haec Villamea eſt, and good men have the moſt benefit by the Magiſtrate; the miſeries of Anarchy would fall moſt heavy on them; and therefore, they of all men have leaſt reaſon to cut down the Tree that moſt ſhaddoweth them.
Thus far for Explication, the Applicacation followes, and firſt, generally to the Magiſtrate, and to the Subject; then particularly, with reſpect to the ſeaſon.
To the MAGISTRATE, and that in three Uſes.
1. THat he may lawfully take the ſword which God and Man puts into his hand; It is not lawfull in a Heathen hand, and unlawfull in a Chriſtians. The ſence of all Orthodoxe Chriſtians deſcending from the Apoſtles to theſe dayes, makes it plain, He is the Miniſter of God, his ſword-bearer, his ſheild-bearer; Let it not be preached out of your hand by a Jeſuite, in a Socinian, or in what cloak ſoever.
It's not much to be doubted, that ſuch Emiſſaries have left their neſts to make Proſelites amongſt us, for where the ſore is, there are the flies; nor any wonder they ſhould call the Pope Chriſts vicar, when they are at home; and Antichriſt when they are here: when the Devil appeared to Chriſt as a Devil, he comes with if's; If thou be the Son of God? when he is in the poſſeſſed, Then, Thou art Chriſt the Son of God, when they are at home, the Magiſtrate is little better then the Popes Executioner, or hangman, when they are here, they would not have the Magiſtrate ſo much, being ready by their principles, and the old revenge, to perform that office themſelves, and therefore they are reſtleſs untill they accompliſh that which Demoſthenes obſerved, that the Wolves and Foxes would be at agreement with the ſheep, but they muſt firſt deliver up their dogs, the old act is to bring Magiſtracy firſt out of reputation, and then where is their authority; let them take what ſhape, and pipe what tune they will, let not Argus cloſe his eies.
2. Remember that Government is not for them that Govern; but them that are Governed: not for private, but publick ends; every thing that moves, though it be a ſtone, moves to the Center of the world, you are eccentrick when either honour or wealth take you up; the ſhepheard may receive the fleece, and eat the milk of his flock, but his office is to keep the ſheep, for this cauſe, Rom. 13. ye receive tribute becauſe you do foreign attend mainly and continually on Governing, Nehemiah upon occaſion did not take it, but yet there is that's called the bread of the Governour, cap. 5. 14.
3. If our ſubjection be propter Dominum, then uſe your authority propter Dominum, he that keeps ſheep feeds their bodies, he that rules over men that have ſouls, muſt conſider that you may not, cannot compel faith or conſcience, but you have a buſineſſe in matter of Religion, not as Uzziah, but as Hezekiah (ſaith Dr. Reynolds) by encouraging the Miniſters and pulling down the neſts of Idolatry, you know the fourth Commandement is directed to the Maſter, to the father, to the Magiſtrate, The ten Tribes after they had caſt off Gods Religion never had a good King, and their Kingdome unſettled and tottering, as a learned Knight obſerves from thoſe words, 1 Kings 14. 15. they were as a reed ſhaken in the water, that moves this way and that way, and never ſtands quiet, and therefore let it be upon your hearts that you are the Miniſters of God for Government, to puniſh the evil and to praiſe the good, and we are the Miniſters of God for the reprooving of the evil, and encouragement of the good; Moſes and Aaron both helpful to one another, both Miniſters of God in their way; and though the Church and Common-wealth be two bodies, not ſeverally but reſpectively, yet one and the ſame man may be a member of both, and therefore the ſoundneſſe or ſickneſſe of the Church, is of great concernment to the Common-Wealth, both Phyſitian and Surgeon are converſant about one body, the one reſpects the inward diſeaſe, the other the outward ſore, ſo Haereticus qui errat, is under our, haereticus qui turbat under your office; we may be one without the other but not in a Chriſtian Common-Wealth, and therefore let the one uphold the other, Miniſtry uphold Magiſtracy, Magiſtracy uphold Miniſtry, the want of the one will make too much work for the other, and let the Pole that holds up the brazen Serpent, ſtand, I ſpeak as to the office of the Miniſtry, for their maintenance; the ſubject of the time for diſcourſe, I have little to ſay, nor is it needful to ſpeak to you (bleſſed be God) but this obſerve that God hath ſeated our Argument in every other mans breaſt; even in their breaſts that maintain us, as if God would have them to feel their own Arguments, and acknowledge ours in their own.
The Magiſtrate, for this cauſe receives tribute, becauſe he attends on the Common-Wealth;
That's our Argument.
The ſouldier hath our Argument in his breaſt, who goes not to warfare at his own charge.
The husbandman hath it alſo, who plants a vineyard; who plowes, and ſowes, and doth not reap the fruit?
The ſhepheard hath our Argument at home, who feeds the flock, and eates not the milk?
The very labourer hath our Argument, for the labourer is worthy of his hire.
The Oxe if he could ſpeak (as once the Aſſe did, and reproved the madneſſe of the man) would uſe our Argument; I thraſh, muzzle me not. And are not we in theſe liſts? Yea, for if we ſowe ſpiritual things, why ſhould not we reap of your carnal things, a fit Argument for a Merchant upon the Exchange, for this is but a ſpiritual exchange, carnal things for Spiritual things; Haply they will allow us Almes, but Scripture is not content with that word. It muſt be honour, and becauſe that might not be interpreted by a jejune reverence, it is called a double honour, let any man in his calling, ſhew a title better aſſured.
To the ſubject.
Uſe. 2 I meddle not with that great queſtion, agitated in this land in later years; which is in caſe when the Supremacy doth as it were fall a peeces within it ſelf, but with the duty of private Chriſtians to the Magiſtrate, whether ſupream, or ſubordinate; and to them I ſay, pay your dutie to the Magiſtrate for his Protection; pray for them, for all that are in Authoritie, and hold up Moſes hands by Prayer, 1 Timothy 2. and be ſubject to their Authoritie, for it is of God; and as the old Proverb is, muſt, is for the King; ſo there is a muſt here, You muſt be ſubject to the Magiſtrate, the branches of it are lopt by very many, the Papiſts make him the ſupream, yet a ſervant to the Pope to beare up his train: The Donatiſt of old, and many now cry, Quid Imperatori cum Eecleſia? and there are in the World, that are for Root and Branch; but the Orthodox Chriſtian, neither is a Paraſite to flatter the Authority into exorbitancie, nor a demoliſher thereof.
If I had time to ſet before you the miſery of Anarchy, I would make you tremble at the thought of it, for then you ſhould ſee men as motes in a Sunbeame, fly up and down, one upward, and another down, a thouſand wayes, and neither life nor libertie, nor propertie could be called your own, and what ſhould Paul doe for his appeal to Caeſar, let the men and their actions be what they may, yet the Authoritie is for our good, Caeſar noſter eſt a noſtro Domino conſtitutus (ſaith Tertullian) Caeſar is ours, ſet over us by our Lord.
More particularly,
Firſt, for you (my Lord) that are the ſetting Sun: It is your happineſſe that you can uſe that ſpeech of Hezekiah, There hath been peace in your dayes; I commend to you that excellent cloſe of Samuel, 1 Samuel 12. 3. when he laid down his Government, Whoſe Oxe have I taken, whoſe Aſſe, or whom have I defrauded, of whoſe hand have I received any bribe? Go off with thanksgivings to God, and let this Citie and your own conſcience give you thanks, but withall ſet all accounts clear between God and your ſoul, and remember that a year of Majoralty may bring more ſinne upon you, then all the dayes of your life: I mean, ſuch ſinnes as are called our noſtra lerna, our-other mens ſinnes which are ſuch as happily a Magiſtrate little thinks of.
Secondly, For you the Electors, I ſuppoſe you know your rule, take heed of that which is the bane of all ſocieties, ſedition and tumultuouſneſſe, and unquietneſſe, I know you may be deceived, in your choice, the Hiſtorian ſaith of Galba that he was omnium judic…o dignus imperio, niſi imperaſſet, ſome mens ſins go before, & ſome follow after, and we know not what unſeen leakes may be in a veſſel, untill, there be ſomething put into it, but let your aim be right and hearts be unbiaſs'd; It's a great liberty you have to chuſe whom you muſt be ſubject unto, and a great happineſſe that you have ſo many good men to chooſe out off, we undervalue the greateſt benefits when they are common, and you lift up the hand in courſe many time, rather then in conſcience.
In the generall, your eye ſhould be pitcht upon a good man, and upon a fit man: for every good man is not fit for this ſervice, nor for this time. The Hebrew Maſters recount ſeven properties of a fit man, markt out in two places of holy Scripture, Exodus 18. Deut. 1.
Firſt, An able man, that is as the word imports, a ſtout man, well reſolved againſt bribes and fears perſwaſions and menaces, not like an empty ballance that ſtands tottering, and a penny weight determines it. It is a curſed Principle of Machiavels, among his other Paradoxes in policy; he would have a ſubordinate Magiſtrate, inſtar molae truſatilis, like a hand-mill which a ſuperiour Magiſtrate may eaſily turn round, as he will.
Secondly, Fearing God, for he that rules for God hath need to fear him with a pious fear: and he that fears God as a private man, will in all likely hood, fear him as a Magiſtrate; in ſerving God being a Magiſtrate, in thoſe things wherein he cannot ſerve him, but as a Magiſtrate: For, In hoc, (ſaith Auguſtine,) ſerviunt Reges Deo, in quo non poſſunt niſi ut Reges.
Thirdly, Men of Truth, or juſt men. He that rules over men, muſt needs be juſt, 2 Samuel, 23. and he that is by giving ſuum cuique, the long coat to the Dwarf, if it be his: for default whereof, Cyrus his Maſter, whipt him when he was a Boy, becauſe he conſidered in the childiſh controverſie that came before him, were like a Taylor, for whom the Garment was moſt fit, then like a Judge whoſe the coat was.
Fourthly, Hating Covetouſneſſe; that bribes throw not duſt in his eyes. He is the beſt Magiſtrate that is good for nothing, A rare Vertue!
Fifthly, A Wiſe Man; One that (as they ſay) hath his third eye; that is, Experience: For an ignorant Magiſtrate, doth juſtice by adventure, and that oftentimes is by miſadventure. It is a ſaying of Luther, That if a wiſe man, and a good man both cannot be had, rather chuſe a man liberally good, then intollerably ignorant; As if you were to ſeek a Pilot, a Lawyer, a Phyſician, you would chuſe ſuch a one, as in his facultie is skilfull.
Sixthly, A known man; or One of good fame for Reputation makes Authoritie valued, which other wiſe is rendred contemptible.
Seventhly, One that is of the Chief of the Tribes, Deuteronomie 1. 15. A Cedar, an Olive, a Vine, not a Bramble. For three things the Earth (ſaith the Scripture) is diſquieted, A ſervant when he reigns, &c. Nec Bellua tetrior ulla eſt.
And for Concluſion,
You Sir, that ſhall be Lord Major in Fiftie three, as hath been a year male-ominated to the government of this Citie; do not you fear the Stars; every old woman that can dream a tale is not one of the deſtinies: He gave this reaſon, why the old Oracles in his time grew ſilent, becauſe, ſaith he, men are grown minus creduli, do you truſt God with your ſelf, who hath truſted you with ſo great a City, enter your Office with prayer & faſting, that another ſpirit may come upon you; and that he that hath girt you, may bleſs you. Keep if it be poſſible the State which the City hath allowed you, as Joſeph in Egypt did that, which the King had put upon him, for he that deſpiſeth himſelf is the more eaſily deſpiſed by others; and let Religion have your Countenance, which hath crowned this land with ſo many bleſſings, ſuch miraculous preſervations, as are peculiar to England; remember whoſe Miniſter you are, that ſo you may have courage, and for what end, that you may maintain your comfort.
FINIS.
SUBJECTION TO MAGISTRATES BOTH Supreme and Subordinate.
Laid open in a Second SERMON upon that ſubject.
Preached at the Election of the Lord MAYOR of LONDON, on Michaelmas day, 1654.
By Richard Vines, preacher of Gods Word at Laurence Jury, London.
TITUS 3. 1. Put them in minde to be ſubject to principalities and powers, &c.
LONDON, Printed for Abel Roper, at the Sun againſt St Dunſtans Church. 1655.