THE Book of Psalms may not unfitly be called The Analogy of Faith, the Directory for Practice, the Epitome of Scripture, the Plat-form for Pray­er: It is abbreviated in two words, Hosanna signifieth Save I pray thee, or preserve I beseech thee. Hosanna, Allelujah, Praise ye the Lord. Allelujah. Prayer and Praise being the sum and Substance of the whole Book.

It is a throng of holy affections (saith one) each passion acting a part, wound up to the highest strain by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet.

This 82. Psalm containeth a reprehension of Princes, for their oppression of the people, and it is [Page 190] propounded partly by way of Objurgation, partly by way of Affirmation.

The Text presenteth us with a Concession of the Magistrates Allegation for their illegal proceedings. They argued that because they were Gods, they might tyrannize over men; That the stamp of a Deity on them would make them currant coin, though they were never so light. The Holy Ghost granteth them to be Gods, but denyeth the conse­quence, that therefore they may live as they list, and rule according to their lusts, or do the work of the Divel: For though they are Gods in respect of their Places, and Power, yet they are Men in re­spect of their frailty, and nature. They must die like men, and fall like one of the Princes.

The 6. verse cloatheth men with Majesty; I have said ye are Gods, &c.

The 7. verse cloatheth Gods with Mortality: But ye shall die like men; They are Gods, [...], that is, in their Politick capacity in regard of their power and rule; but they are not so [...], in their Physical capacity, and in regard of their nature and essence.

Ego Dixi Concessio est, qua tamen oftendit Propheta, ni­hil perversis Judicibus prae­sidii fore in facta persona quam illis Deus imposuit. Calv. in loc.Though ye are now above others, yet shortly ye shall be laid as low as others; and then ye shall both answer, and suffer for wronging of others: The height of your places will not excuse the wick­edness of your practices: for though ye are high, yet there is one higher then the highest of you, to whom you must give an account of all your injustice and oppression.

We see then that the sixth verse containeth a Concession of the Magistrates power, how it is by divine appointment and institution.

In it we may take notice; First, of the Magistrates Honour; Ye are Gods, and children of the most High.

Secondly, The Author of it. I have said it.

Or the Text presenteth us, 1▪ With the Magistrates [Page 191] Commission; Ye are Gods, and children of the most High. 2. Its Seal or Confirmation; I have said. The Commission for Magistracy is here confirmed under the broad Seal of Heaven.

I, i. e. I that am the Lord of Lords, The Meaning of the words. and King of Kings, the mighty possessor of Heaven and Earth; I that am Commander in Cheif of the whole world, and have power to appoint whom I please to be my Vicegerents, do call and constitute you to be my De­puty-Lieutenants on earth. I whose word is suffici­ent warrant for any Office, or Ordinance; I have said ye are Gods.

Have said. How God speaketh, is a point almost unspeakable. God speaketh or saith as well as man, but not after the same manner; he doth not form a voyce by such organs or instruments of speech. But when God speaketh, He doth either create a voyce in the air, as Matth. 3.17. or declare and make known his mind, sometimes secretly and immediate­ly to the spirits of the Prophets; so that phrase The word of the Lord came unto me, so frequently used in Scripture, is to be understood; sometimes publickly and mediately by the Prophets to the people.

So then, I have said, that is, I have in my Word manifested this to be my will; That ye should be Gods amongst men, Exod. 21.28. I that speak, and none may (or who dareth) disannul it: I who said Let there be light, and there was light; I who appointed the Sun to rule the day, the Moon and the Stars to rule the night; I have said, Be ye Gods, and ye shall be Gods. I have appointed you in power and dignity to excel others, and to rule over them on earth, as the greater Luminaries do the lesser in the Heavens.

Ye are Gods. That is, in my place and stead amongst men. To receive honour from them both of reverence and obedience; To distribute justice [Page 192] amongst them both zealously and impartially. To be terrours to evil doers, and encouragements to them that do well; To govern from love to my Name, according to the rule of my Law, for my ho­nour and praise, as likewise the good and profit of the people.

The word God is taken diversly in Scripture,

1. Properly, and so it is given only to him who is Essentially and by Nature God. Who is an Infi­nite being of himself, and from whom all others have their being. And in this sense it is mentioned sometimes Generally without any Limitation, to a certain person, as Heb. 12. ult. John 4.24. some­times Singularly with a Determination to one per­son, as to the Father, John 3.16 to the Son, Rom. 9.5. 1 Tim. 3.16. to the Holy Ghost, 1 Cor. 3.16, 17.

2. Improperly, and so it is given to them, who by nature are not Gods. As,

1. To the Devil in regard of his unjust usurpati­on, and wicked mens corruption, 2 Cor. 4.4. He is called, The God of this world: He usurpeth the ho­nour and Soveraignty of God, Matth. 4.9. and the wicked world obeyeth him, as if he were a God, John 8.44. The God he is, not of the world simply, but of this world, of this sinful world that lyeth in wickedness, 1 John 5.19.

2. To Idols in regard of the false perswasion of degenerate man, Caelestes, Aerii, Terrestres, Marini dii. As many Gods as creatures almost amongst the Heathen. 1 Cor. 8.4, 5. There are Gods many, and Lords many; that is, in their conceits, who were Heathen (They worshipped stocks and stones, any thing, yea almost all things) though an Idol be no­thing in the judgement of a Christian; It is nothing saith the Apostle, i. e. formally, the thing signified is nothing, yet materially it is something, as made of wood, or brass, or the like.

3. To Magistrates, Exod. 4.16. who have their Commission from God, Rom. 13. who do the work of God, 2 Cor. 13. Rom. 3.4. who ought to do all for God, 2 Chron. 19.6.

[Page 193] And all of you are children of the most High. It was no wonder that they were called Gods: for here they are the children of the most High: Now chil­dren are called after their Fathers Name.

This term Son of God, And ye all sons of the most High Ain w. leg. or child of the most High is attributed

1. To Christ, because of his Eternal Generation, Psal. 2.7. He is the only begotten of the Father, John 3.16.

2. To Angels, both Because of their practice; they serve God, not as slaves a Master; but as children a Father, chearfully, heartily, with filial alacrity and delight. And because of their priviledge; God useth them not as slaves, but sons. They are near him al­wayes, beholding the face of their Father, Matth. 18.10.

3. To men, and that in regard of the purity and ho­liness in them, they resemble God as a child his Fa­ther; or in regard of the grace and favour God be­stoweth on them; in these respects all believers are the children of God: Or in regard of their power and greatness, they are priviledged to be higher then others in place, as sons are before and above ser­vants. And they are like him in their Dignity and Authority; so Magistrates. The Chaldee paraphraseth, Ainsw. in loc. As the Angels of the high God; because Magistrates should be like Angels for wisdom, 2 Sam. 14.24.

The words being thus opened, will yeeld us this Doctrine.

Doctrine.

That the God of Heaven hath appointed Magistrates to be Gods on earth.

He is God by Nature, and he hath given them to be Gods by Name. The Deity was by Incarnation cloathed with the Humane Nature; and Humanity is here by Gods designation cloathed with the di­vine name, I will praise thee before the Gods, saith [Page 194] David; Psal. 83.1. that is, The tune of my heart shall be high in singing thy praise, even before them that are by thy command highest in place.

The Sun in the higher world shineth most glori­ously, yet he communicateth some of his light to the Moon, whereby she surpasseth (and is as Queen among) the glittering Stars: So God the true Sun is infinitely above all; he shineth eminently with his own native light and lustre; yet he bestoweth of his beauty and brightness on some men, whereby they excel and are above others in this lower world.

For the Explication of this truth, I shall only shew in what respects Magistrates are called Gods, and then proceed to Application.

Magistrates are in a two-fold respect called Gods.

1. In respect of their honourable dignity.

2. In respect of their answerable Duty.

It speaketh that their priviledge is high, and that their practices should be holy.

Ceterum hic nomen sicuti paulo post, & aliis locis pro judicibus sumitur, quibus specialem gloriae notam in­sculpsit Deus, Calv. in Psal. 82.1.1. In respect of their Dignity, God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate. Government is not a mean employment, but a great preferment. Magistracy is here by God himself invested with Majesty.

It is observable that God ascribeth to Magistrates the most honourable names among men. Great men, 2 Sam. 3.38. Nobles, 2 Chron. 23. & 30. Princes, Psal. 83.11. Kings, his Kings, Psal. 18. ult. Fa­thers, Magnifica existimatio, Ho­nor, Gloria. Eras. 1 Sam. 29.11. Chief of the people, Judg. 20.2, Heads over the people, Exod. 18.25. Dignities, Glories, Jude v. 8. The Ancients of the people, Isai. 3.12. not only because aged persons were or­dinarily elected; for with the ancient is wisdom, and in length of dayes understanding, Maxima debetur capiti, &c. Job 12.12. but also because aged persons are honourable [Page 195] persons. Men are commanded to bow down be­fore the hoary head, and reverence the Ancient, Levit. 19.32.

Nay, God giveth Magistrates not only those names which are in most esteem amongst men; but the names of Angels.

Angels are the perfection, as it were, of the Creation, the top-stone of this glorious building. When the Spirit of God would speak a thing, or person to be excellent, it doth resemble them to An­gels. My Lord is wise as an Angel of God, 2 Sam. 14.20. And Acts 6.15. They beheld his face as if it had been the face of an Angel. Farther the great hap­piness of holy ones in heaven is set forth by their likeness to Angels; They shall be as Angels, Matth. 22. & 30. Now what glorious persons then are Magistrates, that have the names of Angels given them; Angels are called Dominions, Principalities, Powers, Col. 1.16. Ephes. 1.21. So are Magistrates, Jude v. 8. Titus 3.1. Be subject to Principalities and Powers; But the Text speaketh more of their dignity. Magistrates have not only the highest names of the most honourable visible creatures, Men; and of the most honourable invisible creatures, Angels; but of the Creatour, of God himself, the Fountain and Standard of all Dignity and Honour; I have said ye are Gods. When Jacob would manifest to Jo­sephs children the extraordinary respect he had for their father, he doth it thus; My Name be named on them, and the Names of my Father Abraham and Isaac, Gen. 48.16. It is a great honour to be cal­led the servant of God. Paul gloried in this, Titus 1.1. So did David, more in being a subject to God, then a King over men, Psal. 36. Title. It is a greater honour and favour to be called Gods son, Joh. 1.12. 1 Joh. 3.1. Is it a mean thing, saith David, to be the Kings Son in law? 1 Sam. 18.23. Magistrates are children of the most High, they are [Page 196] sons to the King of Kings. But the greatest ho­nour of all is to be called Gods; for God to say My name be named on them, This is the highest name that can be given; Here is a ne plus ultra. This is the highest Name which is above all names, and as the Diamond to the Ring, addeth both vertue and value to whatsoever it is affixed.

As because Gold is the most precious excellent metal, therefore we lay gold over other things; we guild peuter brass, yea silver it self. So because God is the most excellent name, it is laid to other things, that thereby their worth may be set forth: As the Sons of God, Job 1.6. The City of God, Psal. 46.4. The River of God, Psal. 65.9. The Kingdom of God It is ordinary in the Hebrew to adde the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordi­nary man, an excellent man. It is said of the Church compared to a Vine, She sent forth her branches as goodly Cedars, Psal. 80.10. so we read it; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars; and so in many other places, because all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majesty which is in him..

Dii per analogiam tan­quam Deum imitantes. Theodor.Now in their dignity Magistrates resemble God in these two or three particulars, and therefore are fitly called Gods.

This is a godlike preroga­tive. God is cloathed with Majesty and honour, Psal. 104.1. The blessed and only Potentate, to whom all people must pay this tribute. In this the Gods on earth resemble him.First in receiving honour from others. Honour accompanyeth power as the shadow the body. There is naturally in man an aw and respect towards those that are Magistrates: They are the Fathers of their Countrey, and their subjects like children owe them both obedience and reverence. Divine worship is to be given only to God in heaven, but civil worship may be given to Gods on earth. David speaketh of himself being a King, His glory is great in thy salvation, Honour, and Majesty hast thou put upon him, Psal. 21.5.

Joseph when advanced to be a Ruler in Egypt, ri­deth in the second Chariot, and hath one crying befor him, Gen 41.42, 43. Bow the knee. The most high God that giveth them Kingdoms, doth also give them Glory [Page 197] and Majesty, and honour, Dan. 5.28, 29. God in­deed hath the greatest honour as the Supreme Go­vernour and Law-giver, but Magistrates receive it upon his account, as they are his Representatives and Vicegerents. When I went out to the gate, Job 29.7, 8. Job fuit Rex. saith Job, (that is, to the place of administring justice, for that work was done in the gates, as Ruth 4.1. Job 5.4. Psal. 127.5.) the young men saw me, and hid themselves, and the aged arose and stood up, the Princes refrained talking, and they laid their hands on their mouths, Job 29.8, 9.

My son, saith Solomon, fear thou the Lord and the King, Prov. 24.21. God is the proper object of fear; hence the Greeks call him fear; [...]. but the Gods because invested with his authority, and intrusted with the administration of his Kingdom upon earth, are also to be feared as Superiour to us, though infe­riour to God.

Secondly, their dignity appeareth (and in this they resemble God also) in giving Laws to others. Magistrates have power to enact laws for the en­couraging of vertue, and discouraging of vice, This is a Godlike privi­ledge, Isa 33.21. to make laws for men, to prescribe what creatures shall do; and what they shall for­bear. Zanch. de Magistrat. for the preservation of peace among their peo­ple. Zanchy saith There are three offices of the Magistrate, whereof one is to ordain laws for the worship of God, and the welfare of men.

There is indeed one Supreme and absolute Law­giver, James 4.12. whose will and word must be the rule of others laws. Besides in spirituals, none can give laws to bind the conscience but God, Isa. 33.21. In that sense, The Lord is our Judge, the Lord is our Law-giver; but in external policy the Laws of men are to be observed. And they have power to make such laws as are sutable unto, and convenient for the wealth and safety of their Dominions.

The end of Magistracy sheweth their legislative authority; for neither will piety be promoted, [Page 198] nor the publike good procured, or peace preserved without it. And questionless God would never have injoyned Subjects to obey, if Magistrates had not power to command.

That Commonwealth on­ly can be safe where the people obey the Magi­strate, and the Magistrate the Law. Solon.Laws are the walls and Bulwarks of a Nation, which in a great part may secure it against inva­sions from abroad, and insurrections at home. The standing Militia which protecteth the lives of the people. The hedge which keeps men in from oppressing their neighbours. The deeds and evi­dences which give us a right and title to our estates. They are the nerves and sinews of the Body Politick, or as Physick to the natural body, to prevent diseases and purge out ill humours.

Man is by nature an untamed Heifer, loathing the yoke of subjection, prone to rage and rebel; so that he needeth all means imaginable to rule and restrain him. The wise Governour of all things hath therefore thought fit not only to give Chri­stians a natural law and moral law from himself, but also positive laws from men, that this threefold cord which is not easily broken may bind him fast. And this surely speaketh Magistrates to be like God; for even the Heathen themselves would ascribe their laws to some one of their Gods. Zoroastres who gave laws to the Persians, ascribed them to Oro­mazen. Trismegistus among the Aegyptians ascribed his Laws to Mercurius; Lycurgus, who gave laws to the Lacedemonians, would make Apollo the Author of them. Solon and Draco among the Aehenians, said that Minerva was their Law-giver. So almost in every Nation they who had the Le­gislative Power, ascribed the invention of their laws to their false gods. But the Word of God which is a perfect rule for all men, doth impower Magistrates to make laws (not according to their lusts, but) agreeable to his revealed will.

[Page 199]Thirdly, Three uses of the civil sword. 1. Ad vindictam. 2. Ad protectionem b [...]ne­r [...]m. 3. Ad executionem justitiae. Willet. in Rom. 13. The dignity of Magistracy (wherein they likewise are like to God) consisteth in their executing the Law. In punishing the nocent and acquitting the innocent. Execution is the life of the Law; the lustre and glory of the Prince, the security of the good people. A Law unexecuted is like a sword without an edge for no use or service. And a Magistrate that neglecteth his duty herein, is like a Winters Sun, glorious for Majesty, but yield­ing no warming or refreshing influences to them that are under him; or like the Kings head on a sign­post only for shew.

The God of heaven doth not cast away the per­fect man, nor help the evil doer, Job 8.20. He be­holdeth the righteous with favour, he woundeth the heads of sinners, Psal. 68.21. He cutteth off the wor­kers of iniquity: He killeth and maketh alive, with him is the fountain of life, Psal. 39.9. as waters flow from Fountain, so doth life from God. And he can easily slay men, Job 4.9. By the blast of God they perish. To save and kill is a God-like priviledge: The power of life and death is in the hands of these earthly Gods: they enliven with their smiles; their favour or the light of a Kings countenance is life; they kill with their frowns; The wrath of a King is the messenger of death, Prov. 16.14, 15. Herein their dignity and civil God-ship appeareth that they can give (by reprieve or pardon) or take away a life which is forfeited to the Law. Plut. in vit. Caes. Caesars speech was high (when he was opposed by Metellus in his take­ing away the mony out of the Romane Treasury) Let me alone, or I will kill thee presently; and then to qualifie his threat, and magnifie his strength, he told him, Young man, thou knowest it is harder for me to speak it, then to do it. But this is certain, Ru­lers are not for nothing called Powers, Tit. 3.1. It is in their power (though not to Tyrannize at their pleasure, yet) to execute the Laws even to the death of the offendor.

[Page 200] [...]gistratus dii vocantur quia sunt vicarii dei in administrando jure, exe­quenda justitia, tuendo be­nos, puniendo malos, Pe­lan. Syntag lib. 7. cap. 192. Magistrates are called Gods not only in re­gard of ther dignity, but also in regard of their du­ty. They ought to resemble God in their executi­on of Justice amongst men: God administreth Justice impartially, and so should the Gods.

The Judge of all the earth doth right, and the Judges that are on the earth should do right. God doth judge the world in righteousness, and ministreth judgement to the poor in uprightness, Psal. 9.8. And they who rule over men, must be just, ruling in the fear of God, 2 Sam. 23.3.

Propheta ad regum insignia vel pompas alludeas, dicit judicium & justitiam esse sulturam solii ejus, acsi diceret loco sceptri, vel pur­purae vel diadematis, his insignibus ernari deum quò justus, & aequus mundi ju­dex.Justice and Judgement are the habitation of Gods Throne, Psal. 89.14. The holy Ghost alludeth to the Thrones of earthly Princes, which were under-propped with Pillars (as Solomons Throne with Lions, 1 Kings 19, 20.) that were both a support and an ornament to it. Now saith the Psalmist, Justice and Judgement are the Pillars upon which Gods Throne standeth, or (as Calvin expoundeth it) the Robe and Diadem, the Purple and Scepter, the Regalia with which Gods Throne is adorned. Thus Magistrates ought to make good their pattern, and to take heed what they do, because they judge not for man, but for the Lord who is with them in the Judgement, Calvin in loc. 2 Chron. 19.6. Magistrates are there­fore called Gods, because they should (as God doth) do impartial justice without respect of per­sons, Large Annot. in Exod. 22.28. protecting the godly, as being the Ministers of God for their good, Rom. 13.4. and punishing the wicked which are malignant enemies to God and them.

Now the impartiality of the Gods (as of God) in executing justice appeareth in these three par­ticulars.

First in not favouring any for their neerness: Magistrates must imitate God in this, who is no re­specter of persons, but judgeth every man according to his works, 1 Pet. 1.17. Though Coniah be to me, saith [Page 201] God as the Signet on my right hand, yet I will pluck him thence, Jer. 22.24. That is, Etiamsi fuisset Jeconiah mihi charissimus, quem sem­per in oculis ferrem, Jun. in loc. though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved, worn commonly, yea continually on some finger, yet I would do justice in plucking him off and cast­ing him from me. Nay when Gods own Son (who was the Son of his infinite love and choicest delight) became liable to the lash of the Law, as being a sinner by imputation, God would not spare him in the least, but made him bear the curse of the Law, Rom. 8.32. Zaleucus the Law-giver having en­acted that every person guilty of adultery should lose both his eyes, did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons. But the great God was more just when his Son was a Surety for sinners; he caused him to pay the utmost farthing, he suffe­red the law to have its full stroak at him. O how just was God that rather then violate the least Tittle of his Law, would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution!

Thus should Magistrates hear and determine without any respect to friends or relations, Prosopolepsis dicitur, si quis paribus imparia, vel imparibus paria tribuat. Coc. Prov. 24.23. To have respect of persons is not good, yea it is very evil. Magistrates must hear the cause, not the person; and mind, not the man, but the matter which is brought before them.

David was faulty (and he smarted sharply for it) in sparing Amnon guilty of Incest, and Absolom guilty of Murder, because they were his Sons. But Levi did nobly who said to his Father and to his Mo­ther, I have not seen him, neither did he acknow­ledge his brethren, nor knew his own children, Deut. 33.9.

Pompey aspiring to the Roman Empire, Plutarch. in Vit. Cat. U [...]ic. and per­ceiving that Cato was against him, sent his friend [Page 202] Minucius to Cato to demand his two Nieces; One for himself, the other for his Son. But when the Messenger had delivered his errand, Cato gave him this Answer; Go tell Pompey, Cato is not to be won by women; as long as Pompey shall deal uprightly, I shall be his friend, and in a greater degree then any marriage can ever make me. Surely this Moralist will condemn many Christian Rulers, of whom it is said, that the Sun might assoon be hindred from running his race as he from doing what was just and upright.

God will not upon any pretence whatsoever have his own person accepted, Job 13.8. much less the persons of men.

Secondly, In not sparing or fearing any for their greatness. Rulers ought to be men of courage, Exod 18.21. The fear of man bringeth a snare, Prov. 29.25. and is often the cause why justice is perver­ted: Pilate feared Caesar, John 19.12, 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none, spareth none for their glory or greatness. He putteth the mighty out of their Seats, Luke 1.52. He bindeth Kings in chains, and Princes in Fetters of Iron, Psal. 149.8. The day of the Lord shall be upon all the Ce­dars of Lebanon that are high and lifted up, and upon all the Oaks of Bashan, and upon all the high Moun­tains, and upon every high Tower, and upon every fen­ced Wall, Isa. 2.12, 13, 14. He is the Almighty, Al-powerfull God, and therefore cares not for any might or power of man.

Thus the Gods on earth should do justice on all, great as well as small, fearing none but the God of heaven, Deut. 1.17. you shall not be afraid of, the face of man, for the judgement is Gods. Papini­aenus is worthy of eternal memory, who chose rather to die then to justifie or excuse the fratricide of B [...]ssianus the Emperour. Holy Job as he was emi­nent [Page 203] for fearing God, so likewise for not fearing men, Job 29.17. I brake the jaw of the wicked and pulled the spoil out of his teeth. Great men oftentimes are like Lions, or ravenous Beasts, that prey on others without fear or pitty. Now the care of this pious Magistrate was to secure his people against such op­pressors.

When David kept his Fathers sheep, and there came a Lion and a Bear, and took a Lamb out of the flock, David rose after the Lion and smote him, and took the Lamb out of his mouth, 1 Sam. 17.34. Every Magistrate is or should be a Shepherd. God saith of Cyrus, He is my Shepherd, Isa. 44. ult. The man af­ter Gods own heart was called to feed his people Israel, Psal. 78.70, 71. Homer calleth Agamemnon [...], the shepherd or the feeder of the peo­ple. And when Lions or Bears (men that are great and strong) come to devour their flock, they ought to protect or defend them. He is a base hireling that hides his head when the Wolf cometh in the night, though he endeavour to preserve his sheep from injury by the flies in the day. For one Wolf will do more mischief in a night then a thou­sand flies in a year. As the day of judgement will make no difference between great and small, rich and poor, noble and ignoble; for then the Kings of the earth, and the great men, and the rich men, and the chief Captains and the mighty men will hide themselves in the dens, and in the rocks of the Moun­tains, and will say to the Mountains and rocks, Fall on us and hide us from the wrath of the Lamb Rev. 6.15, 16. so should not the day of executing justice in this world Of Trajan the Empe­rour it is said that he neither feared nor hated any man, but that he heard the causes of his subjects without prejudi­care impiety, examined them without sinister ob­liquity, and judged them without unjust partiality..

The impartiality of God, and also of the Gods, consisteth in not taking gifts. God is no taker of gifts, 2 Chron. 19.7. Riches prevail not in the day of wrath, Prov. 11.4. Neither silver nor gold can de­liver them from his indignation, Zeph. 1.18.

[Page 204]Thus should Magistrates resemble his Majesty, not perverting justice either for having, or for hope of a reward. A bribe received or expected clogs or obscures the course of Justice. A golden pen must not write the discharge: when the hand of a Judge is greased with gold, it cannot hold the sword of justice, but will let it slip, at least strike ve­ry partially.

The Roman story telleth us of two persons that were Competitors for some place of preferment, and that a Senator being asked, for which of the two he would give his voice; answered, For neither; because saith he, One hath nothing, and the other hath ne­ver enough. He knew that poverty and covetous­ness are both unmeet qualifications for a Ruler. The former maketh Magistracy obnoxious to con­tempt and derision, and the latter prompteth the Ma­gistrate on to injustice and oppression.

Privati fures in compedi­bus aetatem agu [...], publici vero in auro & purpura visuntur. Cat.A Ruler that is a bribe-taker is a Thief in Robes, and is only differenced from those that are in rags, by this, that the height of his place doth increase his sin and aggravate his condemnation.

I come now from the Explication to the Applicati­on of the doctrine.

This truth will be usefull, First by way of Infor­mation. If the God of heaven hath appointed Ma­gistrates to be Gods on earth: it informeth us that Magistracy is of divine Authority: Government is not an invention of some men, who desire to Lord it over others; but it it the Institution of God. I have said ye are Gods. Omnis potestes à summa po­testate. The Schollars of Pythagoras counted his Ipse dixit to be sufficient. Surely then Gods saying it must be an establishing it to us. If where the word of a King is, there be power, Eccl. 8.4. [Page 205] then questionless where the word of a God is, there is warrant enough for any Office. Non de quolibet verbo Dei, sed de speciali dominandi mandato. Calv. Now this is the Word of God which cometh to the Magistrate, as Christ saith, John 10.35. authorizing him and appointing him to that Ordinance. The Magistrate is therefore called the Minister of God, Rom. 13.4. As Justices are called the Kings Justices, because they act by Commission from him: so Magistrates are called the Lords Ministers, because they rule by au­thority derived from the Lord. Coin is carryed to the Mint, and there stamped with the Superscription and Image of the chief Magistrate, and then called his Coin, because currant by his authority.

Governours are not of the Devil, as Satanical spirits have affirmed, nor of men, as others have as­serted; but of God, Rom. 13.1.

As in the waters there be some greater, some smal­ler fish; and in the earth there be Mountains and Hills as well as Plains and Valleys; and in the Hea­vens there are Stars differing from each other in glory; so amongst men there are some greater then others in power, higher in place, and excelling them in authority and glory.

As the natural body is distinguished by God himself into comely and uncomely parts, 1 Cor. 12.23, 24. so is the Political body into members Noble and Ignoble:

The Bees in their Common-wealth (as is report­ed) have a Commander in chief, a Master Bee. The Lyon claimeth a command and superiority among the Beasts of the field. The Angels in heaven have a chief, Michael the Archangel, Jude 9. 1 Thes. 4.16. The School-men indeed being more bold then they ought, do divide the Angels into three Hie­rarchies, and each Hierarchie into three several or­ders. The first Hierarchie they say comprehendeth Cherubims, Seraphims, and Thrones: The second, Dominions, Principalities, and Powers. The third, [Page 206] Mights, Archangels, and Angels: As also they assert the reason of these several names. But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division, do yet generally conclude an order, distinction, and preheminence amongst Angels, from Ephes. 1.21. Col. 1.16. Dan. 10.13. Nay, there is a government amongst the very Devils; there is not only a Prince of Angels, Dan. 10. but Beelzebub a Prince amongst Devils, Matth. 12.24. They that cause so much disorder amongst others, yet have some order among them­selves. We read of the Devil and his Angels, Matth. 25.41. There is a kind of government in Hell, though some would turn all out of the earth.

The Apostle Peter indeed calleth Magistracy an ordinance of man, 1 Pet. 2.13. though Paul assu­reth us it is of God; The Powers that be are ordained of God, Rom. 13.1. And the Magistrate is the Mini­ster of God, vers. 4.

Magistracy is an ordinance of man in a fourfold respect.

1. Subjective. As man is the subject thereof, by them it is executed. Our Princes as well as our Pro­phets are men of like passions with us.

2. Objective. As man is the object thereof, about them it is exercised. It is for the punishment of bad men, and encouragement of good men, for the deciding differences between man and man.

3. [...], Finaliter. As man is the end there­of. He is the Minister of God for mans good.

But these things will not prove Magistracy to be a meer humane Ordinance; for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance; Man being both the subject, object, and end thereof; yet what sober man ever denyed the ministry to be an Ordinance of God?

[Page 207]4. It is Ordinance of man in regard of the kind of it: Each Nation having a liberty to choose what form of Government they apprehend most commodious for them. Magistracy is Ordained by God, though this particular Magistrate, or this form of Government be appointed by man. The Genus of Magistracy is from God; yet the Species, whether Monarchy, Democracy, or Aristocracy may be at the choice of men.

Further, though the Magistrate should be of the Devil, a wicked ungodly person; yet the Magistracy is of God.

There is a difference between the Office or Power it self, and the manner of exercising it, and the means of attaining it. The first is alwayes of God, but not alwayes the second and third. The power of Nero was of God, (as the Holy Ghost speaketh! ful­ly, Rom. 13.) though he exercised it in a Devillish manner, oppressing and killing the good, encourage­ing and acquitting such as were evil. The power of our Richard the third was of God, though he at­tained it by ungodly and devillish means, the mur­dering his own Soveraign and Nephew.

There are four particulars which will clearly de­monstrate the truth of this assertion, namely, That Magistracy is of Divine Authority.

First, Their Commission is from God. [...]. Hes. By me Kings Rule, saith God, Prov. 8.15. Subordinate Magistrates may have their Commission from men; but Supreme Magistrates have their Commissions from God only.

The Powers that be, are ordained of God, Rom. 13.1. not simply ordained of God as other things, Willet in locum. saith a learned Interpreter; but specially by precept and command from God. Cujus jussu homines, ejus jussu reges. Ireneus lib. 5. cap. 24. There are other things of God (saith he) as Famine, War, Sickness, Poverty; but they are not ordained by Precept.

Daniel telleth Nebuchadnezzar, that God had [Page 208] commissionated him to rule over men, Dan. 2.37, 38. Thou O King art a King of Kings; for the God of Heaven hath given thee a Kingdom, power, and strength, and glory. And wheresoever the chil­dren of men dwell, the beasts of the field, and the fowls of heaven hath he given into thy hand, and hath made thee Ruler over them all, thou art this head of Gold. These higher Powers are so clearly from the highest Power, that their Throne is called Gods Throne, 1 Chron. 29.23. Then Solomon sate on the Throne of the Lord as King instead of David; their Scepter is called Gods Scepter, and their judgement Gods judgement; Deut. 1.17. Ye shall not respect persons; for the judgement is Gods.

Besides, we find that several persons received their Regal Investiture from God himself; as Saul, Da­vid, Jehu, Cyrus, which last was by God named and ordained to the government of the Persian Mo­narchy above sixty years before he was born, Isai. 44.28. Isai. 45.1.

2. Their command to govern is from God; the several Precepts from God to men in high places, doth fully speak their power to be of God. Why should God command them to rule according to his laws, who have no authority to rule at all? Jer. 22.2, 3. Hear the word of the Lord O King of Judah, execute judgement and righteousness, and deliver the spoiled out of the hand of the oppressed, &c. If the matter or substance of their rule were unlawful, surely God would not own it so far as to prescribe rules for the manner of executing it. Now God through the whole Scriptures scattereth many pre­cepts for directions to Princes how they should govern, and what they should practice, Deut. 17.

3. Their protection is from God. As a King de­fendeth his inferiour officers in the execution of their offices; so the King of Kings defendeth Ma­gistrates in the discharge of their trusts; God stand­eth [Page 209] in the Congregation among the Gods, Psal. 82.1. not only to observe whether they offer injuries to others, but also to take care, that they receive no injuries from others. God is a stronger guard to the Judge then any Sheriff. And were not he a wall of fire about some worthy zealous Justices, many beastly persons (who have been curb'd by them, and hindered from leaping over the hedges of divine commands) would have trampled them un­der feet, if not torn them in pieces.

It is worthy our observation how exceedingly God manifesteth his power and zeal for the help of Magistrates against all opposition. Korah and his company conspire against Moses and Aaron; Ma­gistracy and Ministery, Numb. 16. and would have brought in Anarchy. (Indeed both those Ordinances have the same adversaries. Those that would level the Ministery, making Preachers Jeroboam-like, of the lowest of the people, and filling the Pulpit as Noahs Ark, with creatures clean and unclean, will at last level the Magistracy too, and make the Throne as low and as common as the Pulpit.) But observe what God saith of these opposers of Magistracy and Ministery, and what God doth to them: for his say­ing; That they are gathered together against the Lord, vers. 11. They wounded God through the sides of Moses and Aaron. They that murmur and con­spire against Gods Delegated servants, murmur and conspire against God himself. And surely God will first or last be too hard for those that thus harden themselves against him: For see what he doth to them; The Earth opened her mouth and swallowed them up, and their houses, and all the men that ap­pertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit, and the earth closed, upon them, vers. 32.33. God hath strange punishments for such strange principles and practices; He will work miraculously, [Page 210] but that he will make such as are against Magistrate and Minister exemplary.

Psa. 18. ult. Great deliverance giveth God to the King. The Supreme Magistrate is in great dangers; there­fore God giveth him great deliverances; as he is lia­ble to more harm then others, by reason of his place, so he may expect (if he be godly especially) more help then others, by reason of the divine promise; Be strong, and of a good courage, be not affraid; for the the Lord thy God is with thee whither soever thou go­est, De bello Judaic. lib. 62. Josh. 9. Josephus from the extraordinary escape of Titus, at the view of the walls of Jerusalem, ob­serveth, Imperatorum pericula Deum curare, That God is the Magistrates guard.

Every one hath in him the mind of a King. Calv. on 1 Pet 5.5.4. The subjection of their people to them is from God. Every man is by nature a Quaker, a Leveller, like a Colt unwilling to be bridled; like an untamed Heifer, which cannot indure the yoke of subjection. It is therefore through the wonderful working of God, that a few persons, or sometimes one man as head should rule such a monstrous body as the mul­titude. If he that ruleth the boisterous waves of the Sea, and shuteth them up with bars and doors, Psal. 65.7. did not put forth the same Almighty power in quieting the spirits, and stilling the tumults of the people it could never be done. Well might David say, [...], subjecting them to me. Septuagint. leg. It is God that subdueth my people under me, Psal. 144.12.

The multitude is an unruly monster. It was a true saying of that brutish Emperour Tiberius, to one that applauded his felicity in attaining the power of so large an Empire; Sueton. O said he, you know not what a Beast the Empire is, how unruly and unto­ward, how head-strong and hard to be tamed. The multitude is a Beast with many heads saith another: cut off one, nay many, yet there will millions re­main still. Now that one should keep millions in awe, how could it be, if there were not a divine [Page 211] constitution in an humane person. The Devil is such an enemy to mans peace and welfare; and every mans nature so opposite to rule and restraint, that if there were not somewhat more then humane in Magistracy, one man would be a Beast, nay a Devil to another, and be no whit kept under by the higher Powers. But we see clearly God hath put such a Majesty on Princes, that their people are afraid of their fury; reverence their persons, and submit to their authority. He that readeth the wonderful strength of the Horse, how his neck is cloathed with thunder; how the glory of his nosthrils is terrible; how he paweth in the Valley, and goeth out to meet the armed men; how he mocketh at fear, and is not affrighted, nor turneth back from the sword, Job 39.19. to 26. He that considereth the power of the Ele­phant, how he moveth his tail like a Cedar; how his bones are like strong pieces of brass, and like bars of Iron. &c. Job 40.15. to 24. when he observeth how these strong fierce creatures are ridden and ruled by weak man, and turned about at his pleasure, will presently conclude the reason to be this, because God hath put the fear and dread of man upon every beast of the field, Gen. 6.2. So truly he that behold­eth many millions of men subject to the word, to the command of one, when they have strength enough to overthrow thousands, must needs acknowledge that it is the Lords doing, and it ought to be marvel­lous in their eyes.

Secondly, If Magistrates be Gods, The second use by way of Information. and that by the appointment of the living God; (I have said ye Gods) It informeth us, That they are guilty of great impiety that contemn and diisesteem Magistracy; they vilifie those whom God doth dignifie, and fight against God, in endeavouring to pull down that order and that ordinance which he himself hath set up. Such men by denying rule and authority, seem to be beasts, and to put off all humanity. For [Page 212] places without some in power would be rather wil­dernesses then Cities, and the Inhabitants rather herds of Beasts then Societies of men.

There are two sorts of men guilty of this sin.

First, those that in their Principles deny Magistra­cy to be from God. There have in several ages been some, that because they themselves were sub­jects and inferiours, would therefore deny all So­veraignty and Superiority. The Donatists whom Augustine undertaketh, were of that opinion. And so were the Anabaptists and Libertines in Germany, who (armed the rude multitude against their Ma­gistrates, and) were opposed by Luther. And truly in our dayes there are some who against the light both of Nature and Scripture, affirm Government to be a work of darkness. Though it be written in the fleshly tables of their hearts, and in the tables of stone by the finger of God; That Fathers and Mothers civil as well as natural must be honoured, yet they are so wicked and blind, that they will not see or read it. In the Apostles dayes there were ungodly men that turned the grace of God into la­sciviousness, despisers of Dominions, Jude vers. 8. such as aimed at Anarchy (according to Cal­vins Comment) and the over-throw of all Autho­rity; being proud they scorned rule; and being li­centious, they were impatient of restraint.

First, Order is needful to them that are in a state of innocency. Angels who continue in their estate of integrity differ in point of Superiority; Michael the Archangel, Jude v. 4. Michael speaketh the name of his person, and Archangel the nature of his office. There are Thrones, Dominions, Princi­palities, Powers, different degrees among those An­gelical spirits. Surely if such order be conducible to the happiness of perfect Angels, it is the more de­sirable for the happiness of imperfect man. And if there be such order in heaven, it is no part of our [Page 213] bondage to have some order on earth; and there­fore the Grecians do upon good ground use the word [...] to signifie Superiority, or Government: which in its proper and native acception, signifi­eth principium, to set forth the antiquity of go­vernment, which had a being assoon as the world had a beginning Politick Government was probably then insti­tuted, when man was first created under the Old Covenant of works; for it is a natural blessing, and grounded upon the fifth Command of the Moral Law, which com­menced upon mans first Creation before Adams fall, and the rather may we thus judge, because it is a law of Na­ture, which was binding in mans estate of innocency; besides, Christ himself who knew no sin, yet minded this duty of subjection, Luke 2 51. 1 Col. 16.22. Matth. 22.23..

2. Order and Superiority are needful to them that are in a state of Apostacy; the more wild man is, the more need he hath of a yoak; the more heady our Horses are, the more we curb them: Unruly persons for their own good as well as for others, re­quire restraint.

The hearts of wicked men are like the Sea which cannot rest, but is ever casting up mire and dirt; Augustine thinketh that all civil subjection of one man to another came in by sin, though not all natural subjection of chil­dren to parents. De civit. Dei, lib. 19. Now what a deluge would the boisterous waves of their unsanctified wills and affections cause, if there were no banks of Magistracy to bound them and keep them in. If some men were not Gods to others, most men would be Devils to others.

Sin must be discouraged; evil doers must be pu­nished; humane Society must be preserved; the good must be protected; our liberties and properties must be defended; justice must be executed; the poor must be relieved; wholesome laws must be main­tained; and how can either of these be done with­out Magistrates: Many fear not sin, nor the God of Heaven, and if it were not for suffering from the Gods on earth, their lusts should be their law, and they would deprive the innocent of their liber­ties, estates, and lives, and turn the places where they live into Acheldema's fields of blood; nay make the earth worse in some respects then hell; [Page 214] for in hell there is no oppression, as no injustice; no guilty person freed, and no guiltless person punish­ed; but had these men their wills, it should be so upon earth.

3. Again, Order or Magistracy is not only necessary to those that are in a state of nature, but to those also that are in a state of grace, Titus 3.1, 2. Rom. 13.1, 2. When they begin to be servants to God, they do not cease to be subjects to the Gods. Chri­stianity doth not consume but confirm Magistracy: As a man I obey and honour the Magistrate for fear; as a Christian, for conscience sake: so that Religion addeth a stronger tie and obligation. The Scepter in Christs hand doth not strike the Crown of the Ma­strates head: No, it maketh it sit the faster, especial­ly where their person is crowned with grace, and the power improved for the glory of Christ. One Ordinance of God doth not weaken but strengthen another.

I shall inquire a little, and very briefly, into the reasons which some urge against Magistracy and Order.

1. Say some, We are the Lords Freemen, and and therefore should not be servants of men, 1 Cor. 7.23. Ye are bought with a price, be not the servants of men.

Answer.

That place indeed forbiddeth sinful subjection to men, but not civil subjection to men. I may serve a Prince, but I may not sin at his precept and com­mand; If men command what God forbiddeth, I must disobey men to obey God. Or that Text may import, that I must give no man liberty to give my conscience laws; No, my absolute dependance for soul-direction must be only on Christ and his Word.

Those whom Christ makes free are free indeed, but it is from bondage to their own and others [Page 215] lusts, not from obedience to others righteous laws.

Objection 2.

Some tell us, They are just and need no law; for they are a law to themselves: Now laws say they, are for them that are wicked. 1 Tim. 1.9. The law is not made for the righteous, but for the wicked.

Answer.

They that are so good that they need no laws for their correction, live among the wicked, and there­fore need laws for their protection.

That forecited place in Timothy is meant of the Moral Law, of which the Apostle testifieth, that be­lievers are free from its curse or malediction; but surely not from it as a rule for their conversations.

The hearts of the best are bad enough, and apt to wander, therefore they need all means; the hedge of mans laws as well as of Gods laws to keep them in. Laws are hedges both to fence them in from others violence, and to prevent their their wan­dering out.

Objection 3.

Paul forbiddeth going to law, 1 Cor. 6.1, 2. there­fore no use of a Magistrate.

Answer.

The Apostle doth not absolutely forbid going to law; But 1. before Heathen Judges, when godly Christians might have decided their differences and ended their controversies. They that deny to refer their lighter causes to honest understanding per­sons, give occasion to others to suspect both their causes and Christianity, v. 1, 3, 4, 5.2. Among bre­thren, the very name of brethren should allay heats and charm discords, v. 8. The nearer their re­lation (though spiritual) was, the dearer their af­fection [Page 216] should have been, and therefore the sinfuller their division. 3. About trivial and small matters. If Mahometans go to law for mean toys, they are punished. 4. With vindictive spirits: whereas a Christian should go to law with a meek, mild, Go­spel spirit, without either hate or heat, as Tilters break their spears on each others brest, yet without wrath or intention of hurt. So then it is not sim­ply unlawfull to go to law before Heathen, if right cannot be had elsewhere, and the matter be weighty, and we do it not out of spleen or malice, but with meekness and quietness of spirit.

Objection 4.

They tell us, God is their Keeper; therefore they need neither Law nor Magistrate for their defence.

Answer.

God is the good mans Keeper; but how? not im­mediately (in an ordinary way) but mediately. As trust in God doth not consist with trust in means, neither without use of means where God doth af­ford them: for then Christ might have taken the Devils Counsel, and have thrown himself down from the Pinacle of the Temple when God had afforded him stairs for his safe going down. Saints are un­der the shadow of Gods wings principally. He is their chief Sun and Shield, Gen. 17.1. but they are under the shadow of the Gods wings subordi­nately, they are the instrumentall shields of the earth, Psal. 47.9.

God can in regard of his absolute power protect his people without the shields of the earth, against all the opposition from men: as he can defend imme­diately from all the fiery darts of the Devil with­out the shield of faith, or the sword of the spirit. He needeth not the agency either of Magistrates in civil things, nor Ministers in spiritual things but he [Page 217] hath ordained both. It is his pleasure that both should in subordination to him be used, and therefore neither can without sinning against him be neglected.

Objection 5.

Say they, we may not avenge our selves; we must not render evil for evil, but overcome evil with good, Rom. 13.

Answer.

Though a Christian must rather suffer then offer injuries; yet he may, nay must mind his own safety. He may not unjustly offend his Brother, but he may justly defend himself.

All private revenge is forbidden, R. Willet in Rom. 13. but the Magi­strate is Gods Minister; therefore as vengeance be­longeth unto God, so the Magistrate may in Gods place take revenge, and one may implore his help, as he may commit his cause to God, so it be not done with a revengefull mind.

The meaning of the holy Scriptures is far diffe­rent from the sense which the Apostate Julian put on them. When he had taken away their estates, he put them off with a mock, Your Master said, Bles­sed are the poor: and when he had sorely beaten them with his hands, he would wound them with his tongue saying, Your Master said If one beat you on one cheek turn to him the other. The Gospel certainly was never intended for a cross, but a comfort to a Chri­stian, and though its principal aim be to further him spiritually, yet it never designed to hinder him cor­porally by any of those commands. Magistratus necessarius ec­clesiae, quia à Dio ordinuus est ad defensionem Ecclesiae. Polan. Syntag lib. 7. c. 19. Christ is more tender of his people, then to thrust them into the world like sheep among ravenous Wolves, and to de­ny them leave of calling to those civil shepherds to take care of them. God hath for that end appoint­ed Magistrates to be nursing-Fathers, and nursing-Mothers [Page 218] to the children of God, to be as tender of them, as provident for them, as helpfull to them as Parents to their children, as Nurses to their Babes. They are set up by God himself to be a wall upon which the weak Ivie of the Church may lean, and by which it may be supported.

H [...]rding accused (though falsly) Luther to have animated Muncer the re­bel-preacher in Thurin­gia.Thus we see that piety is not opposite to authori­ty; though that false surmise that Christians were enemies to the policy and government of Kingdoms, was the cause of several of the Persecutions in the Primitive times. And indeed the Devil and his agents suggest to Princes so much to alienate their affections from religious persons. But though some monstrous bodies have brought forth such an hideous birth, That Religion denyeth all Rule; yet you see how far the Gospel is from being the Father of such a Child, when it commandeth lawful obedience to Infidel Ma­gistrates. It establisheth the first Table, and surely doth not abolish the second. Calvin in Rom. And Calvin thinks that least believers should think themselves free from that yoak, Paul wrote the Epistle to the Romans, to inform them of the contrary. For it is very strange to con­jecture that that God which is the God of order in the Churches, should be a God of confusion in the Common-wealth. No, but the Original of this er­ror is mans corrupt nature, which hateth inclosures and banks, and would have all common and le­vel, that he might run to excess of riot without any rubs or hinderances. And thence it is that like wa­ters stopt at a Bridge, he roareth and maketh such a noise. As the mad dog is enraged because of the chain that tieth him; and the unruly Horse foameth and fretteth, because of the Bridle that curbeth him: So these men mad upon lust, cannot endure to be chained by laws; these furious Horses would have the reins on their own necks.

Secondly, Those that in their practices contemn Magistracy, sin against this ttruth discovered in the [Page 219] Text; for they despise an Ordinance of God, Rom. 13.2.

Some sin in their words by uncivil disrespectfull language; The corruption of their hearts breaks out of their lips; These filthy dreamers defile the flesh, despise dominions, ( [...], they opposed not so much the Officers as the Office, [...], idem valet quod [...], alterius faman lae­dere maledicti. not so much the Magistrate as Magistracy,) speak evil of dignities, Jude ver. 8. they blaspheme glories. It is blasphemy against the second Table. Our wicked times are a wofull Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles, are bespattered by them with dirty, disgracefull language. Because they could not by the power of their hands displace the Magi­strate, therefore with the poison of their tongues they did disgrace Magistracy.

These men begin to speak evil of the Gods, and ordinarily end in speaking evil of God himself. As Aretine by libellous and contumelious speaking against Princes, came at length to disesteem God himself.

Observe how express the command of God is, Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, Exod. 22.28. This text is quo­ted by Paul, Acts 23.2, 3.5 where he called the High Priest whited wall, and afterwards said, he wist not that he was the High Priest: which words are ve­ry much controverted by Expositors. So Deodat. in loc. Calvin. Some think he spake Ironically, because he saw nothing in him worthy of that office, and because the Priesthood was now determined in Christ, Vide Joseph. Antiq. lib. 20. cop. 3.5. he did usurpe that Office which did not belong to him; and probably he was some Surrogate brought in (through the disor­der of the times) by some sinister practices. Others (and that to me more likely) expound it thus, I wist not, I considered not, I heeded not, in my haste, in heat I took not sufficient notice, but termed him [Page 220] whited wall, which words I acknowledge might well have been spared. Jun. in Parall. The opinion of Junius is that Paul did not know him to be the High Priest; Seneca saith of Egypt that in was loquax & ingeniosa in contumeliam praefecto­rum provincia: in qua qui vitaverit culpam, non effu­fugit infamiam. and therefore pleadeth his ignorance as (at least) an extenuation of his offence. But whatever the sense of the words is, this is clear that such as revile Princes, disobey Gods precept. Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, that is thou shalt not speak evil of them by reproach or calumny, nor wish any evil to them by impreca­tion or curses.

Nay, the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners, 2 Pet. 2.10. They are not afraid to speak evil of dignities; as if he had said, If they had feared either God or man, Luther cried Henry the eighth mercy for his un­civil language, such as that Audi Domine Rex, edocebo te. they would not have dared to commit this sin. They were bold sinners indeed that durst spit their venom in the faces of the Gods, and with the sword of their mouths adventure upon the mouth of the sword. O to what an height of unholiness are they arrived that bring railing accusations against the Gods, The mother of Artexerxes in Plutarch was wont to say, that they who addres­sed themselves to Princes, should use silken words. when the Arch-angel durst not bring one against the Devil! Jude ver. 9. But their tongues are set fire on hell, James 3.6. therefore no wonder if they are set against heaven, Psal. 73.9. Is it fit to say to a King Thou art wicked, and to Princes Ye are ungodly! Job 34.18. The interrogation is a strong negation. Kings must be courted with soft and silken language. If Elias and Isaiah do other­wise, they being moved extraordinarily, are no copies for us to write after.

As some sin in their words by uncivil language, so others in their works, by their unseemly carriage towards the Magistrate. Surely the world is near its end, that there are so many dregs appearing, such brutish persons in it that have not only banished piety but humanity. They neither reverence the rulers nor honour the ancient. How many are in [Page 221] their principles antiministerial, and in their pra­ctices antimagistratical. As Nazianzen obser­veth of the Arrians, they began in blasphemous language against the Deity of Christ, but ended in tumultuous carriage against the peace and tranquilli­ty of the Common-wealth. They plead for a Chri­stian liberty with their mouths, but the vote of their hearts carrieth it for an Antichristian licentiousness.

The time was when a Magistrate came by, the young men that saw him hid themselves (either for reverence of Jobs person, or least they should fail in their respectfull behaviour towards him, or least he should spie somewhat amiss in them) and the aged arose and stood up (in token of honour and to shew respect to him,) Job 29.8. but now the tide is turned. We are fellow-creatures say some, and therefore we must be fellow-beasts, taking no no­tice of, nor shewing any respect to one more then another. But now saith Job, they that are younger then I, have me in derision, whose fathers I would have disdained to have set with the dogs of my flocks, and now I am their Song, yea their by-word: they abhor me, they flee from me, they spit in my face, Job 30.1, 9, 10. So low indeed are they whom God hath set on high, through the pride and prophaneness of mens hearts. One observeth of the Persians, Xenoph. Hellen. lib. 11. that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty. But how many Christians come short of heathen, and that which is saddest of all, under the pretence of religion? But such must know that by contemning such men they contemn God. They have not rejected thee, saith God to Samuel, but they have rejected me, 1 Sam. 8.7. not so much thee who art but my Minister as my self, who being their Su­pream Lord do rule by thee as my Deputy. As Ma­gistracy is Gods Ordinance, by despising this order which is by divine appointment, they despise its [Page 222] author; as Magistrates are the resemblance of his glory, Gods, Glories, by contemning the picture they contemn the person; and they that thus dis­honour God, shall belightly esteemed by him. They thae resist the Magistrate, shall receive to themselves damnation, Rom. 13.2.

My second use will be by way of Exhortation; First to Inferiours; If the God of Heaven hath ap­pointed Magistrates to be as Gods on earth, it ex­horteth us to honour them. Honour the King, 1 Pet. 2.17. saith the Holy Ghost. Magistrates are patres pa­triae. Honour to whom honour belongeth, Rom. 13.7. There is honour due to our civil as well as to our natural Parents; so much is expressed in that standing Law of God the fifth Commandement, Prohibiti sunt maledici, non jussi sunt sacrifici [...]s honora­ri. Aug. in Exod. Exod. 20. Though they are to be honoured as Gods, yet not as the true God; civil respect is due to them, not divine. Yet some Roman Emperours out of intolerable pride, have affected to be called Gods, and commanded others to sacrifice to them. This civil honour is to be visible,

1. In giving reverence to their persons.

2. In yielding obedience to their righteous precepts.

First in reverencing their persons. Magistrates are honoured by God, and therefore may well be ho­noured by us.

Those who are dignified by God, must not be de­based by men.

Honor est agnitio dignitatis vel excellentiae illius quea est in alio cum ejusdem de­bita testificatione. Agnilio sinul dicitur & testificatio, quia ne (que) in externa obser­vantia sola ne (que) in interna consistit, sed in utro (que) Amens. Med.We ought to honour them in our hearts, by standing in aw of them, by esteeming them as they resemble God, Prov. 24.21. and are in his place to be higher and worthier then others; Thou are worth ten thousand of us, say they to David, 2 Sam. 18.3. The godly people counted King Josiah The breath of their nostrils, Lament. 4.20. And the Ho­ly Ghost brandeth them for sons of Belial that de­spised Saul in their hearts, though he were a wicked King, 1 Sam 10.27. In our carriage we must ho­nour them by rising up to them, Job 28.9. by bow­ing [Page 223] the body to them, 2 Sam. 14.20. by silence when they speak, Job 29.9, 10.

Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness.

They are honoured in our speeches. The Patri­archs call Joseph their Lord, Gen. 42.10. and them­selves his servants, vers. 19. Paul calleth, Act. 26.25. Most Noble Festus. Hester 5.8. If I have found fa­vour in the fight of the King, and if it please the King to grant my Petition, and to perform my re­quest, saith holy Hester to the Heathen King.

It is reported of the great Grand-father of Fabi­us Maximus, Plutarch. in vit Fab. Max. that though he had bean five times Consul, and had obtained many triumphs for divers honourable victories, yet when his own son was Consul, be willingly submitted himself to him, served under him as his Lieutenant, & followed on Horseback his son in his triumphing Chariot. But such Heathen will rise up in judgement against many christians.

Secondly, your honouring them must appear by your yielding obedience to their lawful precepts. Mallem obedire quam mi­racula sacere. Luth. In the Kingdom of Christ this is wonderful, saith Zanchy, Zanch. Miscel. epi. ded. That he willeth and commandeth all Princes and Potentates to be subject to his Kingdom, and yet he willeth and commandeth that his Kingdom be sub­ject to Princes and Potentates, Tit. 3.1. Put them in mind to be subject to Principalities and Powers, and to obey Magistrates. Subjection note their acknowledge­ment of obedience to be due, and obedience notes the act it self of obeying, or the practice answerable to the fore-mentioned principle. By Principalities are meant those that have the Supreme power, as Kings or chief Magistrates. Powers signifie such as exercise delegated authority, and hold from those higher Powers as Presidents of Provinces, Lieutenants of Counties, Judges, Justices, Maiors, &c. Now put them in remembrance. Men are apt to be forgetful [Page 224] both of obedience to God and the Gods; Natural­ly we are so proud and high, that we are unwil­ling to stoop to those that are higher; and there­fore we had need to be put in mind of our duties, to submit our selves to every Ordinance of man for the Lords sake, whether to the King as Supreme, or unto Govenours as unto them that sent by him, 1 Pet. 2.14. Good Rulers we must obey, saith one, as God; bad, for God.

Magis obtemperandum est diis apud quos deutius ma­nendum est qu [...]m hominibus quibusum admodum brevi tempore vivendem est. An­tigon in Sophoc.But take notice, I say, Magistrates must be obey­ed in their lawful commands. If a King (saith our Civil Law) giveth laws out of his Territories, he is not to be obeyed. And it Magistrates com­mand what God for biddeth, they give laws out of their own Dominions, and therefore saith the Divine law, they are not to be obeyed. God indeed is to be obeyed universally and unlimitedly, intuitu vo­luntat is, upon, the bare sight of his will; but I must examine the laws of men by the laws of God, and if they dissonant and disagreeing to Gods laws, I must be disobedient to their laws. No meer mans Ipse dixit is sufficient, Acts 6.29. We ought to obey God rather then men. The men of Calicot say some, will do whatsoever their Emperours com­mand, though it be to worship the Devil, as some write they do; but we must observe the order of commands, Fear God, is before Honour the King, 1 Pet. 2.17. And again, My son, fear the Lord and the King, Prov. 24.21. And Eccles. 8.2. My son keep the Kings command, and that because of the Outh of God; V [...]de Large Annotat. in loc. which latter words, And that because of the oath of God; are not only a reason, but as is excellently observed, a limitation to the precedent Exhortation; They are a reason or enforcement: It is necessary to give obedience to Magistrates, not only out of fear towards them, because of their sword; but out of conscience towards God, because of his vows that are upon us, Rom. 13.5. [Page 225] and so it seems to relate to some Covenant and Oath of fidelity, which was taken by the people towards their Princes, 1 Chron. 11.3. Isai. 19.18. And surely Oaths to Magistrates are to be kept, though some slip Oaths as easily as the Monkies do their collars; and like the man possessed with the Devil, break all those bonds asunder. God will have a time to make inquisition for perjury, when his roll of curses ten yards long, and five yards broad, shall rest in the house of him that for sweareth himself, and destroy it Zach. 5.2.

But the words may be considered as a limitation; Keep the Kings command; but so, that thou do not violate thine Oath and obedience due to God. Thy fealty to the Gods must be such as will consist with thy fidelity to God; for we are bound to God and his service by Oath and Covenant, 1 Pet. 3.21. Psal. 119.106. And no subordinate obedience must make us forget our obedience to him who is Supreme. We must obey Rulers us (que) ad aras, as far as Religion will suffer us, and no farther. My obedience to man must be regulated by a good conscience towards God, Dan 3.6, 17, 18. 1 Sam. 22.17. Act. 5.29. As a subordinate Officer is not to be obeyed when he useth his power against his Prince, which he re­ceived from his Prince, and should have improved for his Prince: So neither is a Prince to be obeyed when he useth his power against God, which he re­ceived from God, and should have improved for God. As we must give unto Caesar the things that are Caesars, so we must give unto God the things that are Gods, Matth. 22.21, 22. [...]. One observeth that the Greek Article is twice repeated when be speak­eth of God, more then when he speaketh of Caesar, to shew that our special care should be to give God his due. To pay to the King that tribute which is due to God only, is not tributum Caesaris, sed servitium Dia­boli. Chrysost. It was noble speech of those Worthies (mentioned, Dan. 3.16, 17.18. who were com­manded by the King to worship the Image which [Page 226] he had set up) O Nebuchadnezar we are not careful to answer thee in this matter. Our God whom we serve is able to deliver us from the burning fiery fur­nace, and he will deliver us out of thine hand, O King. But if not, be it known unto thee O King, that we will not worship thy God, nor fall down to the golden Image which thou hast set up. Hist. Gall. And it was a gallant answer of the Prince of Condee, who being taken Prisoner by Charles the ninth of France, and put to his choice, Whether he would go to Mass, or be put to death, or suffer perpetual imprisonment? The former (said he) by Gods grace I will never do; and for the two latter let the King do with me what he pleaseth; God I hope, will turn all to the best.

We are also to honour Magistrates both by pray­ing for them, and paying tribute to them; the for­mer is our duty, and the latter is their due; I will, saith the Apostle, that prayers and supplications be made for all men, for Kings, and all in authority; 1 Tim. 2.1, 2. The burden which lyeth on them is weighty, we had need therefore to beg of God to strengthen their backs, otherwise they can never bear it. Moses was a pious patient man, yet he telleth us notwithstanding all his strength of grace, Non pos­sum portare, I am not able to bear all this people. Numb. 11.14. There is a truth in that saying, Did men but know the weight of a Crown, they would not stoop to take it up. Pride indeed is so prevalent with many persons, that they will venture their lives to satisfie their ambition; these mens great care is to get the Sword, the Scepter, not how to use them for God and his people; but certainly they who mind a faithful discharge of their trusts, find the Magistrates Throne to be a place of little ease. They are shepherds, Isai. 44.28. and we know the life of a shepherd is a laborious life, they endure the scorching heat of Summer, and the nip­ping cold of the Winter to keep their flocks safe. Cares and Fears about publike concernments mo­lest them night and day, as weights hang on a clock, [Page 227] and will not suffer them to sleep. If they watch to protect us, should not we watch unto prayer for them? B. Halls contemplation. The embleme of King Henry the seventh in all the windows of his house was still a Crown in a bush of thorns; surely to tell us that great places are not free from great cares; that no man knoweth the weight of a Scepter, but he that sway­eth it.

We are bound likewise to pay tribute to them as well as pray for them; Render to all their dues, [...] capitatio, Poll mo­ney which men pay by the poll, or according to their estates; [...], vectigal, due for merchandize. Be­za. tri­bute to whom tribute belongeth, custom to whom custom, Rom. 13.7.

It is observable, The Holy Ghost calleth it their due. To pay tribute or custom is not an act of curtesie, but a duty which must be done out of con­science; Pompey first converted the capitation or head silver to the City of Rome. Par. in Rom. God commandeth it from us in lieu of the Magistrates care of us; as v. 6. For this cause pay ye tribute (praestatis, non datis, you pay; not, you give) for they are Gods Ministers, &c. Your paying tribute and custom, is a sign of your subjection to them, and a thankful acknowledgement of your pro­tection from them, and v. 5. For this cause ought you to be subject, not only for wrath, but for con­science sake. God taketh care for the maintenance of the Magistrate as well as of the Minister, and doth strictly enjoyn us, that both they who watch for our souls, and they which watch for our bodies should have an honourable subsistence. Did such as are private, but seriously consider this word conscience (for conscience sake) they durst not as they do, cozen the publike. The same mighty Possessor of Heaven and Earth, who giveth me a right to the whole, giveth them a right to a part of my estate, and therefore to cozen them of their dues in tri­bute or custom, is to cozen and defile my con­science by the violation of Gods righteous com­mand Tiberius did not approve that shepherd that flayed his sheep instead of clip­ping; Nor Tully him who cut the wings, so that they could never grow after. Magistrates are set for the good of the peo­ple; and therefore should be moderate in demand­ing their goods..

I shall in the next place lay down two or three [Page 228] thoughts to enforce the duty of honouring Magi­strates.

First, Consider the necessity of Magistracy; with­out Magistracy one man would be but bread for another; and the world which is like the Sea for storms and tempests, would also resemble it in this, that the Inhabitants of it would be as the fishes of the Sea, the great would devour the small. Men are like the fishes of the Sea (saith the Prophet) that have no ruler over them, Hab. 1.14. No man could call any thing his own, were it not for these Gods. Did not they defend us by their power, every one would rob and wrong us at his pleasure. Our li­berties, estates and lives would quickly be a prey to the covetousness and cruelty of vicious persons. Li­berty and property are quite banish't where au­thority is not established. Who can express the malice, and murders, the rapine and robberies, the mischiefs and miseries that raign where the Magi­strate doth not raign. In those days there was no King in Israel, every man did that which was right (not in Gods, but) in his own eyes, Judg. 17.6. Judg. 19.1. And what evill is not good in his eye who hath the Devil for his guide and leader, and corrupt nature for his law and rules? When the gate of Magistracy is shut, the floodgates for all manner of enormities are open. When these that bear up the pillars of the house are removed, how soon will the building be ruined? When God intend­ed the destruction of the Jewish Common-wealth, he took away their Sanedrim. And in the glass of our times it is too too visible what a sad deformed face things have, when Magistrates are overturn­ed. Constantinople will witness to this truth, where upon the grand Signiors death, till his Successor be on his Throne, all things are in a confusion, and the Janizaries have the rule and Dominion. Some write that the Persian law commandeth, that upon [Page 229] the decease of their Kings, there should be a sus­spension of the Laws for certain (five) dayes that Sub­jects might know the necessity of Government, and learn to value it more by being berest of the bene­fit of it for a time. Nay when God is exceedingly provoked by sin, how sharply doth he make men suffer by taking away their stay and their staff! The mighty man, the Judge, the Prophet and the Prudent, Isa. 3.1, 2, 3, 4. The taking away the civil stay and staff, the Prince; and the spiritual stay and staff, the Prophet, will quickly cause the fall, yea the utter downfall of the people. Men often murmur at the Magistrate and tell us (many times falsly) He is a Tyrant, if he were gone all would be well; but when he is out of the way, do they not find many Tyrants for one? Every man would be an oppres­sor, were there no man to be a restrainer.

What would a Nation without goverment be but a desert of savage beasts? what would Towns be but dens of Thieves, and what would families be but stages of unclean birds? yea what would most men be, but like dogs trying all right and title by their teeth and strength?

Men naturally are more afraid of the noise of the Musket then of the Bullet; I mean of the frowns of the Rulers, then of the fire of Hell: and therefore were they once free from them, they would do that which would soon undo both themselves and others.

Now the necessity of Magistrates calleth for reve­rence and obedience to their authority. The more needfull things are, the more gratefull they should be. Things that are superfluous may be slighted, things that are only convenient may be the less valu­ed: but things that are absolutely necessary must be highly esteemed. I tell thee, the Ministry is not more necessary to the well-being of the Church, then the Magistracy to the well-being of the State. You may as soon see a Tree thrive without a root, as [Page 230] a Common-wealth flourish without a Ruler. Ma­gistrates are in Scripture called the heads of the people, Exod. 18.25. because they are as necessary to the body Politick, to direct and govern it, as the head is to the body natural; therefore as the members yield respect and are subject unto the head (if the head do but ake, all the humours of the arm (as some observe) run to the head, and therefore the arms are thin and slender, because they want their proper nurture; yea if the head be in danger how do the other parts hazzard themselves for its shelter? many an hand and arm hath been wounded, that the head might be saved) thus should subjects shew their respect to, and tenderness of their superiours, for if a member or some of the inferiour parts be cut off, the body may live; but if the head be taken off, if Gover­nours be set aside, Actum est de republica, that King­dom, that Common-wealth cannot stand long.

Secondly, Consider the severity of God against the contemners of Magistrates. There are several in the word of God that stand up like the Mast of a Ship cast away by Sands, to warn us that we steer not their course, least we be sunk also. Those who opposed the preservers of our civil lives, have not seldom been punished with violent deaths: Corah and his company, Abimelech, Athaliah, Ado­nijah, Absolom, Zimri, Joab, Sheba, with several others will confirm this truth. And humane as well as divine writings speak to the same purpose.

Speed Chron. James the first King of Scots was murthered in Perth by Walter Earl of Athol, in hope to attain the Crown: for so had his Sorcerers prophesied, and crowned he was with a Grown of red hot Iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked dayes and desires. Becket, Mortimer, Tyler, Warbeck, Sanders, Story, Campian, the Piercies, the Powder-Plotters, Rhodul­phus Duke of Suevia, Richard the third of England, [Page 231] and many others have been marked with divine vengeance for contemning this divine Ordinance.

My Son, saith Solomon, fear thou the Lord and the King, and meddle not with them that are given to change. For their calamity shall arise suddenly, and who knoweth the ruine of them both? Prov. 21.22. i.e. of them that fear not God, and of them that fear not the King. And Eccles. 10.8, 9. He that diggeth a pit, shall fall into it; and whoso breaketh an hedge, a Serpent shall bite him. Whoso removeth stones, shall be hurt therewith; and he that cleaveth wood, shall be endangered thereby. These four proverbial expressions speak the danger of them that go about to supplant their Rulers. Whilest they are digging pits to catch others, the earth falleth on them, and murdereth themselves. When they are breaking up the old hedge of Government, Serpents and Adders which use to harbour in old walls and hedges will sting them. God will make men know that it is a dangerous thing to confound rule and subje­ction, and to break down the partition wall which he hath set up between Magistrates and people. When these sharp instruments which they run against, wound them deep, they will believe that it is bad medling with edged tools, and that there is a truth in those words of the Apostle, They that resist procure to themselves damnation, Rom. 13.2. that is, both corporal punishment and eternal torment, saith Peter Martyr.

If thou wouldst not therefore suffer with others, take heed of sinning with other. Depart I pray you from the Tents of these wicked persons, (saith Moses to the Congregation upon the conspiracy of Corah, Dathan, &c. against their rulers) and touch nothing of theirs, least ye be consumed in all their sins, Numb. 16.26. They that join in common rebelli­ons, must expect to be joyned common destructi­ons. Be not impatient of rule, as thou desirest to [Page 232] avoid that ruine, which Gods mouth doth threaten, and his hand will execute on such rebellious ones. Let those many examples (which are in Scripture and other Authors mentioned) of them that are hung on Gibbets as monuments of Gods fury, fright thee from their acts least thou partake of their ends. Believe it, no King can possibly be so tender of his own honour, as God is of his own Officers. Do not therefore shoot off thy guns of opposition against the Gods, least they recoil and kill thy self. Re­viling of natural parents was banishment by Plato's Law, death by Gods Law, Exod. 21.17. Those then that revile civil parents, shall not alwayes go unpunished.

Martial Policy, true Re­ligion, and civil Justice, are the three Pillars which uphold all, saith Sr. Walter Rawleigh.Thirdly, Consider, thy felicity and welfare doth under God depend much on the Gods. The Apo­stle enforceth this use by this very Argument. For he is the Minister of God for thy good, Rom. 13. If he labour to do thee good why shouldst thou imagine evil against him? To render evil for good is God-like, Mat. 5 ult. but to render evil for good, is devilish.

Magistrates are shields, Psal. 47.9. they de­fend their subjects from the darts and bullets with which the sons of violence would wound them.

Shepherds, Numb. 27.17. to defend them from the devouring mouths of ravenous creatures. They are called the foundations of the earth because they support the building from ruine, and sinking, Prov. 10.25. [...]. Coverings, Ezek. 28.16. which im­porteth that Engine, under which Souldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them. Guides, Prov. 6.7. because they lead and direct the people. Angels, 2 Sam. 14.15. in that they defend and protect the people. The Fa­thers and Mothers of the Countrey. [...] medela. Gen, 41.43. Judges 5.7. because they take care of, and provide for their people. Healers, Job 34.17. because they cure their wounds, and make up their breaches. [Page 233] They deliver the poor that cryeth, and the father­less, and him that hath none to help. They are eyes to the blind, and feet to the lame, Fathers to the poor, Non sibi sed multorum uti­lititati se esse natum. and helpers to the needy, Job 29.11, 15. They are born not for themselves, but for the good of many; as Bucers Physitian told him. And they govern not seeking their own wealth, Non mihi sed populo, sig­nifying that which he was often heard to say, Ita se rempublicam gesturum, ut sciret rem populi esse, non suam. but the Common-wealth, as Aelius Adrianus Emperour of Rome would say. They are as Trees whose leaves are fair, whose fruit much, and in them is meat for all; in their shadow the beasts of the field dwell, and in them the fowls of the heaven have their habitation, Dan. 4.12.21.

They are the keepers of our liberties, the preser­vers of our lives, the safety of our persons, the secu­rity of our possessions, the terrors of sinners, the de­fence of Saints, the Nerves and Sinews, yea the Vi­tal spirits of the body Politick, without whom all things would run to ruine, and quickly fall to confu­sion. How much then do they for us, and how much then should we be subject to them! Surely as little as many value them, they will find much cause to celebrate the funerals of these civil Fathers with many tears. Our comforts as well as our consci­ences call upon us to be subject. To wish them harm that watch to be our helps, is horrid ingratitude. Cicero saith, he that killeth his Father committeth many sins in one, because he sinneth against many obligations. His Father begat him, nourished him, brought him up. Magistrates are the Fathers of their Countrey; he that resisteth them, or doth violence to them, committeth several sins in one, because he sinneth against so many engagements to subjection. We owe all the comforts we enjoy for this world, nay somewhat of them that relate to a better world under God to the Magistrate. We could not sleep quietly in our beds one night; we could not eat one meal peaceably in the day without them, we could [Page 234] not call either children, or estates, or lives our own without them: we could not enjoy such liberties for our souls, such frequent communion of Saints with­out them. How great then is our obligation, and how great should our subjection be to them! These many cords of kindness should bind us to them. He was possessed with a Devil whom no cords would hold, Mark 5.3. and surely they are little better that against the Law of God and this protecting love of the Gods will not learn to be loyall.

Trees receive moisture from the earth, and with­in a while pay it back in those leaves that fall to the earth again: the Rivers receive their waters from the Ocean, and they acknowledge it in emptying themselves into it: Sheep that are fed by us acknow­ledge it in serving us with their flesh and fleeces. And shall man be more brutish then the beast? I shall end this exhortation with the words of the Ho­ly Ghost a little varied; Obey them that have the rule over you, and submit your selves; for they watch for your bodies (as Ministers for your soul) as they that must give an account, Heb. 13.17.

My second Exhortation will be to the Gods. If the God of heaven have appointed you to be Gods on earth, then it may exhort you to walk as Gods, and to work as Gods amongst men.

First, Walk as Gods among men; your calling is high, and therefore your carriage should be holy. Every calling hath a peculiar comliness belonging to it. A Courtier hath another manner of behavi­our then a Countrey man, a Scholler then a Scul­lion, a Prince then a Peasant. The greater your priviledges are, the more gratious your practices should be. Remember whose livery your wear, whose image you hear, whose person you represent, whose place you stand in, and walk worthy of that calling whereunto you are called, Eph. 4.1. Some would have us give no names to children, but such as should [Page 235] mind them of their duty. The spirit of God hath given you a divine name which should mind you of the divine nature. Since your compellations are according to God, surely your conversations should be according to the Gospel.

The several Titles given to you, call for sanctity and strictness from you.

The spirit of God calleth you Kings, 1 Sam. 8.9. and Princes, Josh. 8.33. Now is it seemly or su­table, to see Kings or Princes padling in the mire, or playing in the dirt with every beggars brat? Doth not every one expect that their Linen should be in print, their cloaths clean without the least spot of dirt? And is it comely or consonant to see Magi­strates (honoured with a commission from heaven) wallowing in the mire of sin and pollution with every heir of hell? Do not all expect that as your places are god-like and honourable, so your practice should be godly and answerable, that your linen should be white, your garments undefiled, and your persons higher then others not only in place but pie­ty?

When King Porus was taken prisoner, and deman­ded by the Conquerour how he would be used? he answered, Like a King: and being three times asked the same question, he as often returned the same answer. And if you ask me how you should demean your selves, I would answer Like Kings, Every one resembling the behaviour of a King. Prov. 31, 3, 4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor Princes strong drink, least they drink and forget the Law. Give not thy strength unto women, Of Bonosus the Emperour it was said, He was born non ut vivat, sed ut bihat. And when being over­come by Probus, he hang­ed himself, it was com­monly jested, That a tankard hung there, not a man. nor thy wayes to that which destroyeth Kings. Drun­kenness and Uncleanness are sinfull and unwarranta­ble in subjects, but they are most sordid and abo­minable in a Soveraign. They are so much worse then others, by how much they ought to be better then others. A disease that surprizeth the head or heart, [Page 236] is more dangerous then those that infect the exte­riour members: A spot in silk is far worse then one in sackcloth. A Flie in a barrel of pitch doth not the harm which it doth in a box of Oint­ments.

When Scipio was offered an Harlot, he said, Vel­lem si non essem Imperator, I would if I were not a General, an Emperour. Should such a man as I flie! said Nehemiah. So should a Ruler consider, Should such a man as I be unclean! I that punish such sin in others, should I commit it my self! Should such a man as I swear, be lascivious in my language, or unsavoury in my speeches! A divine sentence is in the mouth of a King, Prov. 16, 10. I whose words are Laws and Oracles, should speak as the Oracles of God, 1 Pet. 4.11. Should such a man as I pro­phane the Sabboth, associate with sinners, be prayerless in my family, or venture upon any ini­quity! It is an abomination for Kings to commit wickedness, Ideo deteriores sumus quia meliores esse debemus. Salv. Prov. 16.12. Peter Martyr told Queen Elizabeth, that Princes were doubly bound to God, as Men, and as Princes or chief men. Their sins are sins against more obligations, and therefore are sins of more aggravations then others. A great man cannot commit a small sin; yet a great man is seldom a good man. Godliness in a Ruler is like a Diamond in a golden Ring, which shines radi­antly; but there are few Jewels so set. Among all the Kings of Israel, not one godly man: Among the Kings of Judah very few. Pope Urban wrote to a Prelate in his time scof­fingly, Monacho fervido, Abbati calido, Episcopo te­pido & Archiepiscopo fri­gido; still the higher in means, the worse in man­ners. Men in high places are apt to have their heads giddy, and thereby are in great danger of falling. Of one only Roman Em­perour (Titus) it is said that he was the better for his honour; most are worse.

The Spirit of God calleth you the children of God, And all of you are children of the most High. Now how exactly, how circumspectly should the children of God walk! Much obedience may be [Page 237] expected from servants, but more from sons; their preheminence is more, and therefore their obedi­ence should be more. The fathers of the flesh look for much dutifulness from their children; but surely the Father of Spirits may look for more from his children. Phil. 2.15. That ye may be blameless and harmless, the sons of God without rebuke in the midst of a crooked and perverse generation, among whom ye shine as lights in the world. Ye that are Gods sons, are appointed to blame others that do evill, and therefore it behoveth you to be blameless your selves; Qui alterum accusat probri &c. but blameless and harmless, the sons of God without rebuke. The sons of great men should be without riotousness or rebellion; but the sons of God should be without suspition or rebuke; that is, walk so strictly, as that they should do nothing blame-wor­thy. If God be your Father, where is his honour? Mal. 1.6. Do you honour him in your hearts by giving him your superlative love, and fear, and trust, and esteem? Do you honour him in your houses, by causing all within your charges to worship him according to his Word? Are your houses houses of holiness? praying, reading, singing, catechising houses? are they examples of Religion to your neighbours? Is holiness to the Lord written upon your selves, your children, your servants, your estates, and upon all the belong to you? Do you honour God in your lives by walking as he walked? Are ye followers of him as dear children? Ephes. 5.1. Do you resemble him as children their Father? Are you holy as he was holy in all manner of con­versation? Was your everlasting Father (when he walked in your flesh upon earth) ever guilty of cursing, or swearing, or lying? Did any rotten com­munication ever drivel out of his lips? Was he ever guilty of oppressing the poor, or despising the needy? of seeking himself, or of doing his own will? [Page 238] Did he ever neglect praying, and instructing his Family of the Apostles, or supplication by himself? Was not he at prayer early in the morning a great while before day, and was not he up at it all night? Was it not his meat and drink to do the will of his Father, and to finish his work? Did not he go about doing good, glorifying God upon Earth, and doing what was well pleasing in his sight? Surely ye that are the sons of God by nature and office, should re­semble the Son of God by nature.

O Sirs, Think of it; ye that are the sons of God by deputation, should resemble this Son of God by generation. Be not as Eli's, and Samuel's, and Da­vids children, Euseb. a disgrace to your Father: But as Constantines sons resembled their Father in his good parts and practices, so be ye perfect as your Father in heaven is perfect, Mat. 5. ult. Davids daughters were known to be his children by their garments, 2 Sam. 13.18. Do you make it known to others that you are the children of God, by not defiling your garments; by keeping your selves unspotted from the world; by looking to your cloathes that they be not defiled, though ye walk in dirty streets; be as the children of God, without rebuke in the midst of a crooked and perverse generation.

Consider, the Devil is ever watching for your halting, and like some unkind servant, he blabs presently to the Fathet what a dirty pickle his chil­dren are in. Suppose he seeth the dirt of drunken­ness, of uncleanness, of squeezing tenants, of prophaning the Sabboth, of scoffing at godliness, of irreligion and atheism in your houses, and im­mediately carryes your cloaths to God, as the Patri­archs did Joseths coat (For he accuseth men before God day and night, Revel. 12.10.) Saying, Lord, is this thy sons coat? Know now whether it be thy sons coat or no. Gen. 37.32. Do thy children use to carry themselves as my children! Surely these are [Page 239] of their father the Devil. Can you imagine that God should own you? No certainly, (as the Pope dis­owned the Bishop, when the Emperour had sent the Buffe-coat in which he was taken prisoner, and delivered him up to justice) he will not dishonour himself by owning you. Nay, how can you expect but that Jesus Christ, who sitteth by, and heareth the indictment against you (who useth to appear as an Advocate for others, when the Accuser of the Brethren pleadeth against them) should even se­cond the Bill against you, and say to God, as Moses, Deut. 32.5. They have corrupted themselves, their spot is not the spot of Gods children, they are per­verse and crooked persons! Father, these are sins not of weakness but wickedness; they are not infirmi­ties, but enormities; they are not the spots of thy children. Those that cast thee out of their hearts, and let the flesh have the Supremacy there; that cast thee out of their houses, and let the world have the Superiority there; Those that make no consci­ence of thy day and their duties; whose whole care is to be honoured and enriched; whose heat and fervour is for credit and profit, and put thee off with a few fragments of time, and a few scraps of their estate, which they can spare from the world and flesh; those sin like wretches, like rebels, not like Saints, like sons; Their spots are not the spots of thy children.

There are spots which may be, and spots which cannot be the spots of Gods children. All sins are unsutable to, but some sins are inconsistent with sonship; yea the preheminence of Adoption doth absolutely deny the predominancy of any corrup­tion.

When Antigonus was to go to a place that might probably prove a temptation to sin, he asked counsel of Menedemus what he should do; He bade him only remember he was a Kings son: So say I [Page 240] to you, that walk every day in the midst of many snares of temptations (and therefore should have the greater care and circumspection) Remember that ye are the sons of rhe King of Kings, and do nothing unworthy of the name by which he calleth you, or the place to which he hath called you.

It might have been a cutting word to the heart of Brutus, (whose hand was then stabbing Caesar) What thou my son Brutus! I could not have ex­pected better from a slave; but little looked for this from a son. How think you, can the Lord take it, that you who are his children, should wound the Body of his Son with oaths and curses, his sa­cred laws by wickedness and wilful disobedience! I beseech you, be exceeding holy that ye may shew your selves to be children of the most High. In this the children of God are manifest, and the children of the Devil; He that doth not righteousness, is not of God, 1 John 3.10. If ye therefore call on the Father, who without respect of persons will judge every man according to his works, pass the time of your sojurning here in fear, 1 Pet. 1.17. forasmuch as ye know ye were not redeemed with corruptible things, as silver or gold, from your vain-conversations received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without spot and blemish, vers. 18, 19. It is written of Boleslaus, one of the Kings of Poland, that he still carryed about with him the picture of his Father, and when he was to do any great work, he would look on the picture, and pray that he might do nothing unworthy of such a Fathers name: So when you set about any business, desire and labour that you may do nothing (while on earth) unworthy your Father who is in heaven.

Nay further, the Holy Ghost calleth you Gods. How godly then should you be! how unsutable are the works of the Devil to them that have the name [Page 241] of God! God is light, and in him is no darkness at all; and should not the Gods shine brightly with the light of holiness, and abhor all deeds of dark­ness? The Gods of the Heathen were taxed with several crimes; Jupiter with uncleanness, Juno with passion, &c. Hence saith Austin, the Heathen took liberty to sin, because their Gods were represented to them as patterns or approvers of such actions: As Charaea in Terence, Non ego facerem quae Jupi­ter fecit? Should I be backward to what the God himself was forward? But the God of Heaven is far from such things; He is the holy One of Israel, holy in all his wayes, and righteous in all his works; His Nature is the pattern of holiness; his Law is the rule of holiness: Holiness is his Essence, his glory, himself, Psal. 89.13. A God of truth without ini­quity, just and right is he, Deut. 32.4. There are many spots in our Moons; but not the least spot in this Sun of Righteousness. Now therefore you that have his Name, should get his Nature, and be pure as he is pure: The Name of God is an honour to you, O be not you a dishonour to it, James 2.8. Do not, O do not blaspheme that worthy name by which ye are called. How holy should you be in your hearts; how watchful over your words; how wary in your works; how faithful in your families; how conscientious in all companies? for the most High hath said, Ye are Gods Lactantus telleth us that the very Heathen thought that their only way to ho­nour their Gods was to be like them, to do as they did..

Alexander having a souldier of his name that was a coward, bid him either learn to be valiant, or be no more called Alexander: So say I to you that have the Livery and Name of God, and do the drudgery of Satan; either learn to be holy, to be good, or be no more called Gods.

Sir, observe it, is it comely for a God to swear; for a God to wrong his neighbours; for a God to prophane Gods day; for a God to despise godliness, and godly men; for a God to keep company with [Page 242] those that are of their father the Devil; for a God to live without God in his affections, house, and con­versation! Blush O guilty Justice, or Ruler, and be ashamed, and either amend thy life and nature, or disown this name of God.

I have sometime read of Luther, that he used to repel the darts of temptations with this shield, I am a Christian, I cannot do it: O would you but think when your hearts, or lives are swerving from God, I am called a God, and cannot, may not do the work of the Devil. I may not do any thing un­worthy the name of God; it might be helpful to you against the assaults of Hell.

Nemo errat sivi ipsi, sed de­mentiam spargit in pro­ximos. Sen. Ep. 94.Besides, you had the more need to walk in the way of Gods Commandments, because you have many following your steps: They that have many at their heels, had need to be holy, least they cause the souls of others as well as their own to miscarry for ever. Sin (especially in great men) is like leven which soureth the whole lump, 1 Cor. 5.6.

The bodies of men do not sooner take infection then their souls. If the great trees fall, they usual­ly brush and beat down smaller ones with them. When two or three men of renown, famous in the Congregation, begin a mutiny against God they shall not want company to joyn with them, Numb. 16. If the Princes of the people be guilty of Rebellion, how soon is the whole Congre­gation in the same transgression? Numb. 13.28, 29. Numb. 14. init. When a disease hath once taken the head, how often doth it thence dif­fuse it self into other parts of the body? When Charles the fifth went into Italy to be Crowned Emperour, The whole Army of soul­diers will follow their Leader. being troubled with the Headach, he cut his hair short, the great Courtiers followed his example; so as long hair so much in fashion before, grew quite out of fashion in his time. Hisy Exem. Strabo. Alexander used to carry his head on one side, where­upon [Page 243] his Courtiers to imitate him did the like. Be­fore Vespasians time the Romans were grown to great excess in cloaths and furniture for their houses; and though many laws were made against it, they could not be restrained: but when he came to the Crown, being a temperate and moderate Prince, all their former vanity grew out of use. So true is that saying of King Alphonsus, That as cer­tain flowers move after the Sun, so the people fol­low the manners of their Princes: And certain it is, that the common sort, like a flock of sheep, which way the first goeth, all the rest follows. The actions of Rulers are often the rulers of the peoples actions. The vulgar are like soft wax, taking any and easie impression from the seals of great men. When men of quality swear, roar, deride Religion, dwell without God in their houses, &c. how quick­ly do their neighbours take after them, and justifie their practices by such patterns, think­ing they sin cum privilegio, if they sin cum Principe! But now, if a great man walk with God, condemn and reprove sin by his works as well as by words, (being as the chief Magistrate of Israel was, mighty in word and deed, Act. 7.22) if he pray with his family, keep the Lords day strictly, work out his salvation diligently, how prevalent will such an example be to the inferiour people! surely as when the Mountains overflow with water, the valleys are much the better; so when these Mountains (as Ru­lers are called, Micah 6.7) overflow with the water of grace, the plains will abound the more in fruit.

Think therefore how comfortale it will be for thee by thy holy life to direct others the way to heaven; and how lamentable will it one day be to thee, shouldst thou lead others in the road to Hell? How deep wilt thou sink into hell, that shalt be pres­sed down under the weight of thy own and thine [Page 244] other mens sins? Hain. in vit. Lutheri. I remember Luther mentioneth this to be one of the Papists tenents, That if the Pope be so neglectful of his own and his Brethren salvation, and so unprofitable and remiss in his place, that he carries a long with himself innumerable people to be eternally tormented, no mortal man ought to reprove him for this sin. But sure I am, the Immortal God will reprove both him and you for such crimes, when ye shall meet in the other world, where the weight of sin will be sufficiently felt, and the worth of the soul (which is destroyed by it) shall be fully known.

Further, It behoveth you the rather to walk as, Gods, because others do not only sin with you, but suffer for you. When King David numbred the people out of pride, how did God number the peo­ple to the Pestilence! 2 Sam. What bitter fruits doth God make Israel to feed on, Jer. 15.2. Such as are for death to death, such as are for famine to fa­mine, such as are for the sword to the sword! But if you would know the root from which those swore fruits spring, Because of Manasseh the King of Judah, for that which he did in Jerusalem, v. 4.

Whether, saith one, a Gangreen begin at the head or the heel, it will kill, but a Gangreen in the head will kill sooner then one in the heel; Even so will the sins of great ones overthrow a state sooner then the sins of small ones; therefore the advice of Sigismund the Emperour, when a motion was made for Reformation, was, Let us begin at the Minorities, saith one; No, rather saith he, Let us be­gin at the Majorities; for if the great ones be good, the meaner cannot easily be evill.

Secondly, It exhorteth you to work as Gods.

I shall branch this Use into three Particulars.

• 1. Executive Justice impartially.
• 2. Excell in shewing Mercy.
• 3. Promote Piety to the utmost of your power.

[Page 245]First, Execute justice impartially. God is a God of Justice & judgement, Isa. 30.18. The most just, Job 34.17. Others may do justly, he cannot but do justly: Ju­stice which is an accident in others (and therefore may be separated from them) is his very Essence, his Being. Be ye therefore like God. Let Justice run down like water, and Righteousness like a mighty stream. Wear the same garments which he doth, Isa. 59.17. He putteth on Righteousness for a Breast­plate, and the Helmet of Salvation upon his head. Such garments did holy Job wear, I put on Righteousness, and it cloathed me, my Judgement was as a Robe and a Diadem, Job 29.14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornaments. Now saith Job, others place much of their glory and state in their Robes, in their Purple vestments which strike a reverence in the Subject toward his Superior, adding in the estimation of men Majesty to the per­son, and solemnity to the action of the wearer: but I place my honour in Justice and Judgement; I think my self better cloathed with these real vertues, then others with their empty marks & ensigns of dignity.

I say, Execute Justice impartially, that is, It was a strange yet true saying, There was more justice in hell then in France; there the guilty are punished, be they ne­ver so great, they do not escape; but in France it is otherwise; may it not be said so of England? with­out fear or favour; Ye shall do no unrighteousness in judgement; thou shalt not respect the person of the poor, nor honour the person of the mighty, Lev. 19.15. as if he had said, ye cannot deal righteously, if ye spare any, because he is poor, or because he is rich. It is a principle in Moral Policy, That an ill executor of the laws is worse in a State then a great breaker of them. And the Egyptian Kings presented the Oath to their Judges, not to swerve from their consciences, though they received a command from themselves to the contrary. Neither fear of great­ness (It is a mercy to have Judges, saith Cicero, mo­do audeant quae sentiunt) nor favour of nearness should make Magistrates deviate from the Rule. [Page 246] When Caricles the son in law of Phocion was accused for taking bribes, he desired his Father to defend his cause; but he answered him, I took thee for my son in law in all honest matters only. A Magi­strate should be an heart without affection; an eye without lust; a mind without passion; or otherwise his hand will do unrighteous actions. He that goeth to the Seat of Judicature, must leave his affections (as Abram his servants when he went to the Mount) behind him. A Justice must like the earth, che­rish and nourish the low Violet as well as the tall Cedar. The Graecians placed Justice betwixt Leo and Libra, thereby signifying, that there ought to be both magnanimity in executing, and indifferency in determining. But the impartiality of a Ruler is notably set out by the Throne of the house of Da­vid, Psal. 122.5. which was placed in the gate of the City, to­wards the Sun rising, as some observe. In the gate, to tell us that all who went in and came out at the gate, might indifferently be heard, and have free access to the Judgement Seat; but towards the rising of the Sun, to shew that their judgement should be as clear from corruption, as the Sun is clear in his chiefest brightness.

It would be an ornament unto, and tend to the settlement of Magistracy (for the Throne is esta­blished by righteousness, Prov. 16.12) if those two Verses which some say are written in letters of gold over the Tribunal in Zant, were practised by every Court of Justice.

In the executing of Justice there are two things mainly to be minded.

1. That you be terrors to evil doers; this is ex­pressed as one of your chief duties, Rom. 13.3. If [Page 247] men be fearless in sinning, surely you should not be fearful in sentencing them for their sins. God hateth iniquity; He is of purer eyes then to behold it, the evill of sin never got a good look from God, Dan. Hist. and why should it from the Gods? Edward the Confessor was held a bad Prince, not by doing but enduring evil. God was angry with Eli, and telleth him that he would judge his house for ever for the iniquity which he knew, because his Sons made themselves vile, and he restrained them not, 1 Sam. 3.13. Eli was a Magistrate, and should have put forth his authority and punished those ungod­ly children, but because he did not, God punisht both him and them. O it is dangerous to do the work of the Lord negligently. Sir, Do not you (or might you not upon inquiry) know of them that prophane Gods day, blaspheme his name, fre­quent Ale-houses and the like? do you restrain them? Do you fright such offenders with your frowns, and shew your love to their souls by executing Justice on them for their sins? If you do not, look to your self; for God hath Iron hands for Justices that have leaden heels, and will one day strike them home, for forswearing themselves to spare others. He will be a terror to thee, and make thee a terror to thy self who wilt not at his command be a terror to evil do­ers. Thou sinnest in others, Our old word Koning and by contraction King, comes of Con, saith Becanus, and comprehendeth 3. things, Possum, Scio, Audeo. whilst thou sufferest them to sin, and thou shalt one day suffer with them, Rev. 18.4. Thou art afraid to offend thy Neighbours, I tell thee, God will make thee know twere better of­fending all the world, then one God. I beseech you, make it appear that you are Magistrates by being men of courage; be as bold in executing as others are in transgressing the law. Shall iniquity be brazen-faced, and authority hide it self? If the offendor be in robes, be not afraid of him, but make him af­fraid of you. I have read that the Athenian Judges sat in Mars-street, to shew that Rulers should be [Page 248] men of valour; Cowards are more fit to be slaves then rulers. A Magistrate should be like Moses, in his own cause as meek as a Lamb, in Gods cause as stiff as an Oak, as bold as a Lion. All dare disparage him who dareth discourage none. How punctually doth Scripture tell you, that this ought to be your practice! Magistrates, saith Peter, are sent for the punishment of evil doers, 1 Pet. 2.14. And Paul saith, If thou doest evil, be afraid; for he beareth not the sword in vain. For he is the Minister of God, an avenger to execute wrath on them that do evil, Rom. 13.4. The sword which is carried before him, as an Ensign of his power, is not for shew or for fashion, but for the wounding disorderly persons. A wise King saith Solomon, Prov. 20.26. scattereth the wicked and bringeth the wheel over them, a kind of punishment then in use, and now in many places. Especially be severe to them that prophane the Sabbath, that Queen of dayes, that golden season of grace. Nehemiah would not spare the chief men that prophaned this chief­est of dayes, Nehem. 13.17. This is one of the chief precepts which the Lord of Sabbath command­eth you, Exod. 20. Exod. 23.12. Englands disturb­ing Gods rest, hath raised God to disturb Englands rest.

He that spareth the bad, hurteth the good. The Chirurgion must cut off incurable members, and the Physitian of the State must purge out the peccant humours of the body Politick, least they infect and injure the whole. The execution of Justice is like a clap of thunder which striketh few, but frighteth many. Poena ad unum, timor ad omnes. Smite a scorner, and the simple will beware, Prov. 19.25. Thus by not punishing the evil, both the good and bad are (though unjustly) punished; yet the greatest injury is to the Ruler, by the of­fendors impunity; for besides the guilt which he contracts on his soul, and thereby Gods eternal wrath, he is oftentimes punished in his body, and [Page 249] made an example of Gods Justice to others. When the French King was perswaded by the Duke of Sul­ly, to banish that generation of Vipers, the Jesuites, Henry the fourth. he would not, saying, Give me security then for my life. But he was shortly after stabbed to death by their instigation. God doth not seldom make them examples of his judgements, that will not make others examples of justice.

Secondly, That you be Protectors of them that do well. The Holy Ghost telleth you that you should be for the praise of them that do well. Courts of Justice should be Cities of refuge to them that are unjustly and causlesly pursued; like Noahs Ark, to take in and give rest to those weary Doves; like the horns of the Altar, to which innocency should flie for protection. Mine eyes saith David, shall be upon the faithfull in the Land, Psal. 101.6. Hide the godly especially under the shadow of your wings. Piety hath too much been bespattered with obloquy, and holiness suffered under the name of baseness. Mali­esse coguntur ne viles habeanthur; Salvian. Men have been ne­cessitated to be vicious, lest they should be accoun­ted vile. Be you not only patterns, but Patrons of purity. Let the world know that greatness can own and countenance goodness. The Kings of Ge­rar were called Abimelech, which signifieth My Fa­ther, Gen. 30.2. noting that a King should be as care­full and mindfull, as tender and chary of his Subjects (especially good ones) as Fathers of their children. Alas, if the Magistrates will not own them, what what shall the godly do! The Devil raiseth all the the Train-bands of hell against them that march to heaven. The world loveth its own, but because they are not of the world, therefore the world ha­teth them; their neighbours malign them, and rage because they dare not run to the same excess of ri­ot, The whole Parish if occasion be, will be ga­thered together against those that are pious, especi­ally [Page 250] if they be zealous (for Gods glory) against others impieties. Now since God hath set you up for their shelter, surely you are concerned to secure them in times of danger. Sure I am that it is a pri­viledge and honour to you, that you may be ser­viceable to the people of God. God carrieth them upon Eagles wings, Exod. 19.4. as tenderly as the Eagle her young ones, of which some observe, she carrieth her prey between her Talons, but her young under her Wings; and if a Flowler shoot at her, she will first have her own body shot through, before they shall be hurt. God is therefore called their shield, Gen. 17.1. Now a shield is between the bo­dy and the weapon. Look therefore that you imi­tate God in this. Remember that men were not made for you, but you were made for them; God took David from the sheepfold to feed Jacob his people and Israel his inheritance, Psal. 78.70, 71.

It was said by Nazianzen of Athanasius, that he was Magnes & Adamas: an Adamant in his stout resolute carriage against vice, and a Load-stone to en­courage and draw vertue to him. And the wise man telleth us, The Kings favour is towards a wise ser­vant, but his wrath is towards him that causeth shame, Prov. 14. ult. As the wind hurteth not the reeds and corn which yield to it, but rooteth up the stur­dy stubborn Oak which will not bow; so the Ruler should deal sharply with the obstinate, but gently with the mild and flexible.

Suetoil. Augustus Caesar in whose time Christ was born, was so tender of his people, that when he died they wept saying, Would he had never been born, or ne­ver died!

Secondly, As you should work like Gods amongst men in executing Justice impartially, so likewise in shewing mercy: God is the Father of mercies, 1 Cor 1.3 Rich in Mercy, Ephes. 2.4. He hath multitudes of tender mercies, Psal. 51.1. He is abundant in [Page 251] mercy, 1 Pet. 1.3 His mercy is free, Rom. 9.15 Great, Psal. 57.10 Matchless, Jer 3.1. Sure, Isa. 55.1. Mercy as one observeth, Mr. Calamy, on Ezek. 36.32. p. 30. before the Par­liament. is the chief of all Gods attributes, though in themselves they are all equal; but in regard of our necessities, as Oyl swims above all other liquors, as the Eagle is the chief of Birds, the Lion of Beast, Gold of Metals; so mercy is the chief of all Gods attributes. He hath a Mercy-seat, to note that he sitteth at ease when he is shewing mercy. Whereas judgement is his strange work, Isa. 28.21. we read likewise that mercy pleaseth him, Mica. 7.18. Thus the God should be mercifull men, your hearts should be full of mercy, and pitty to the sinner, when your hands are executing justice against the sin.

The Bee doth not sting till provoked: God doth not afflict willingly, nor grieve the children of men, Lam. 3.33. There should be bowels of compassion in him than pronounceth sentence of condemnacion. ‘Ille dolet quoties cogitur esse ferooe.’ Augustus never pronounced a deadly sentence with­out deep sorrow.

Our Laws forbid Butchers to be Jurors, because it is supposed they will be hard-hearted. Godwin. Antiq. Among se­veral qualifications which the Jews required in their Judges, these were two; 1. That they should be Fathers of children, hoping that their paternal af­fection would incline them to commiseration. 2. That they should not be Eunuches, for they concieved such very cruel. It is a bestial cruelty to delight in blood.

The laws of Draco are generally condemned, Ferina rabies est sanguine & vulneribus gandere. Se­nec. de cle. lib. 1. cap. 24. for they were written in blood, and the offender was sure to die of what nature soever his offence was. A. Gell.

Our English Deborah, Queen Elizabeth did not [Page 252] without cause exceedingly prize Seneca's first book of Clemency, Nero in the beginning of his Empire being reque­sted to set his hand to a warrant for the executi­on of an offender, would say, utinam nescirem lite­ [...]as. because it treated of that which is so needfull to a Prince.

It is the Devils work to be Abaddon, a destroyer. It is Christs work to be Goel a Redeemer. Mercy and truth preserve the King, his Throne is established by mercy, Prov. 20.28. Mercy sometime to them that sin through weakness, may be as profitable, as severi­ty to them that sin through wilfulness.

Siles.It was certainly a cursed speech of that man or rather Monster, (whom the Italian Orator menti­oneth) that being a Judge said, To hang many is my Jubile, and a great execution is my great recrea­tion. Plut. in vit. Jul. Caes. The expression of the Roman Emperour is wor­thy of imitation, That he had rather save the life of one of his Subjects, then take away the lives of a thousand of his enemies. Life is a precious jewel, more worth then all this world. Skin for skin and all that a man hath will he give for his life, Job 1. It is not therefore to be taken away for every trifle. I do not now dispute the question, Whether any Theft may lawfully be punished with death, but I am sure, every Theft ought not. The Romans had their Axes and Rods carried before their Consuls, to shew that if the lesser punishments, as of the rods, would serve, the greater of the Axe should not be used. And they did justly lament the cruelty of those tribunals where the cheap prescription of lives made the Judgement-seat differ little from a Shambles.

3. Work as Gods among men in promoting piety to your power. The great design and work of God is to promote holiness in the world. This was his aim in his internal work or his decree, Ephes. 1.4. This is the great end he drives at, in his external works. As in the work of redemption, Tit. 2.14. Luke 1.92. In bestowing his word. (The precepts in it are the perfect rule of godliness, Gal. 6.16. the promises are pretious encouragements to godli­ness, [Page 253] 2 Cor. 7.1. the threatnings are like the Angel with a drawn sword in his hand to deter men from the way of ungodliness, Rom. 1.18.) And his works of providence are to the same purpose. Afflictions are like the fire to consume the dross, and purifie the gold, Heb. 12.6. Mercies are like the warm in­fluences of the vernal Sun to draw forth the Sap of grace, and hasten mens growth in holiness.

Thus should the Gods promote godliness as the chief business which the most high God hath given them to do. Prima Magistratus cura debet esse, religionem veram promovere, & impietatem prohibere. Ames. de consc. lib. 5. cap. 25. In hoc reges Deo serviunt in quantum reges. Aug. Other things of what nature soever which come within the reach of their care, are que­stionless much inferiour to this. And this they should do, Partly by their patterns in being ex­amples of godliness to their people; Their lives should be so exact that they should be able to say as Gigeon, Judges 7.17. Look on us and do likewise, or as Paul, Walk as ye have us for an example.

Partly by your precepts; your edicts and commands should be like those of Asa, 2 Chorn. 14.2.4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fa­thers, and to do the Law and the Commandment. Mark, upright Asa did not leave men to choose their religi­ons, nor to live as they listed, but he commanded them to obey Gods Law. He did not strictly enjoyn the payment of Taxes or Customs, and such civil things, and leave it as a matter of indifferency whe­ther men would mind religion or no, but his Laws did enforce and confirm the Laws of God, as far as he was able.

Partly by countenancing, maintaining and provid­ing able Ministers, 2 Chron. 19.8. 1 Cor. 9.13. for the Church; as also by taking care that they discharge their trusts faithfully, 2 Chron. 29.3, 4, 5.1 Chron. 16. It is observed of Julian the Apostate, that to root up Christianity he disgraced the Orthodox Mini­stry, took away Church maintenance and forbad. [Page 254] Christian Schools and places of learning; so Sozo­men lib. 5. cap. 5. This very course is now cryed up, the Lord prevent it. The Prince indeed is not cal­led to be a publike Preacher, but he hath a call to see that none abuse that calling to the hurt or poy­son of his people.

Plato would not permit in his Common-wealth any such person as asserted God the Author of sin.Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness. Suppres­sing evil is necessary for the promoting good. Holy Asa removed his Mother from being Queen upon this very account, 1 Kings 15.12, 13. The tolera­tion of any in such sins is an intolerable sin. And the jealous God will one day make Magistrates know, that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are. I speak not against a true Christian liberty in things that are indifferent, Christianus nulla re magis dignosci potest quam si D [...]o factas contumelias & blas­phemias severissime ulc [...]scatur, suas obliviscatur Guevara in ep. ad Car. 5. or in things that are not fun­damental; but I cannot but speak against this An­tichristian licentiosness, which is (though under other terms) so much pleaded for; It may well make a dumb child speak when his Father is so deeply wounded in his Word, Honour, People, and Ordi­nances, as he is in our dayes. If State-reason com­pel men to suffer it, they must know that it will prove State-ruine. Shall it be treason and death to speak thus and thus against men that are mortal, weak Gods? and shall it not at all be penal to blaspheme the Almighty and Everliving God, in denying his Truths, which are more worth then the whole world? Surely Blasphemies, Idolatry and Heresies, sins against the first Table, are greater (as being more directly and immediately against God) then sins against the second Table, and therefore deserve punishments; vide 1 Kings 18.18. Exod. 21.17. Levit. 24.10. to the 17. v. Job 31.25, 26, 27. Deut. 13. per totum; though care should be first had, and means used for the informing and reforming such offenders.

[Page 255]Suffer me (as Elihu said, Job 30.2, 3.) a little, and I will shew you what I have to speak on Gods behalf; I will fetch my knowledge from Scripture, and will ascribe righteousness to my Maker. Be­cause in our unholy, and therefore unhappy dayes, the very duty which I am urging the Magistrate to, is questioned as many other truths are; I shall speak a little to it. Princeps nihil statuat de re­ligione, saith Mariana the Jesuite. Marian. cap. 10. This Popish doctrine is now almost gene­rally entertained, That Magistrates have nothing to do in matters of Religion (as some others Jesui­tical tenents are now on foot.) Parsons the English Jesuite in his memorial for Reformation, adviseth that all the Colledges in the Universities with their Revenues, should (not he imployed as now they are, for the encouragement of godliness and learn­ing but) be setled on six men, and also what ever Mannour or Parsonage belonged to the Church; that no mans conscience be pressed for matters in Religion: That there should be no fixed Ministers, only some Itinerary Preachers: This is the way saith he, for Popery to flourish in England, though he nameth more wayes. But that Magistrates ought to meddle in matters of Religion, and promote it to their power, may appear clearly to them that are not wilfully blind.

First, from the practices of godly Rulers; What Asa did, hath been already mentioned. Hezekiah was a Prince that did also promote Piety, 2 Chron. 29.2, 3, 4, 5.25.30. & in 2 Chron. 30. & 5. which places are large (therefore not here recited) but full to our purpose, wherein Hezekiah commanded the Levites to sanctifie themselves, to praise the Lord with the words of David, and both Priests and Peo­ple to keep the Passeover.

So Josiah, 2 Chron. 34.3. ult. And the King stood in his place, and made a Covenant before the Lord, to walk after the Lord, and to keep his Commande­ments. And (mark) he caused all that were present [Page 256] in Jerusalem and Benjamin to stand to it. And the Inhabitants of Jerusalem did according to the Covenant of God. And Josiah took away all the abo­minations out of all the Countries that pertained to the children of Israel. (Observe) And made all that were present in Israel to serve, even to serve the Lord their God. And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts, and by the punish­ments he inflicted on them that would not. This text can never be answered. All the subtile evasions which Jesuitical heads have used to make it invalid, could never do it. For if as some affirm, it is not binding to us under the New, because it is delivered in the Old Testament, then Faith in Christ and Repen­tance, which are the sum and substance of the Old Testament are void also; and so they may rob us, if we will believe them, both of our Saviour and Salvation It is observable that in the Kings and Chronicles, when Henry the sixt men­tioneth the lives of the Kings of Israel, he doth in the first place take no­tice how they dealt in matters of Religion, whe­ther they brake down the graven Images, or cut down the groves, or tooke away the high places, or the like..

Nay an Heathen King enacted a law, that who­soever would not obey the Law of God, as well as the Law of the King, that judgement should be exe­cuted speedily upon him, whether it be unto death, or to banishment or confiscation of goods, or impri­soment, Ezra 7.26. And for this Law holy Ezra blesseth God, v. 27. so Ezra 6.11. Dan. 3.29.

Euseb. lib. 2. de vit. Constan­tini, cap. 44. Theodoret. lib. 5. cap. 20.Besides these patterns in Scripture, we have the like in Ecclesiastical Writers. Constantine a godly Emperour, purged the Church of Idolatry, and established the worship of God by his own Imperial commands. Jovinian also and Theodosius, by their Royal Edicts set up and restored the true Religion, which Julian and Valens had put down and dis­countenanced.

Secondly, The precepts given by God to Rulers, speak this to be their duty. God commandeth him to write him a copy of the Law, Deut. 17.18. For what end, but that he might keep it himself, as he is a man, [Page 257] and take care that others should not break it, as he is a Magistrate. It was an ancient Ceremony in Israel at the Kings Coronation, that when the Crown was set on his head, the Book of God should be given into his hand, 2 Kings 11.12. to shew that God committed the care of Religion principally to him, that by his power and authority it might be established in his Dominions.

God commandeth Magistrates to be for the good of their subjects, Par. on Rom. Rom. 13.4. For good, that is, for thy natural good in preserving thy life in safety; for thy civil good in securing thine estate; for thy spiritual good in establishing the true worship of God, as a keeper of the first Table; Nay, the way to promote the civil good of a people, is, by promoting their spiritual good. That Common-wealth will certainly stand longest, which hath not State-Policy, but State-Piety for its foundation. How many Na­tions have confirmed this truth, Ʋbi non est sancti­tas, pietas, fides, instabile regnum est! A Nation without Religion, is like a City without walls, naked and open to all enemies; like a building without a foundation, which will quickly be overthrown. Re­ligion to a people is as the Palladium to the Trojans, as the Ancile to the Romans which kept them safe. The want of this overthrew the great Monarchies of the world. What besides this, hath turned so Kingdoms into ruined heaps, and Cities into solitary Deserts? If a fruitful land be turned into barren­ness, is it not for the iniquity of them that dwell therein! Psal. 107.34. Tully observed, Cicero de legib. that the glory of Greece quickly decay'd when the people were given to evil opinions, and evill manners. Those Rulers that tolerate heretical persons, do but nourish a Snake in their bosoms, and cherish a worm that in time will eat out their own bowels.

Besides, God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers & nursing [Page 258] Mothers to his Church, Isai. 49.23. which surely was never meant of procuring only their corporal, but chiefly of promoting their spiritual good.

Vide Zanch. de Magistrat Gerh. loc. com. Wallaeum de codem sub. Willet. in Rom. 13. controver. 4.O consider, is it not reasonable as well as religi­ous, that you who rule by God, should rule for God? that that power which you have received from him, should be improved mostly for him? Re­member your time is short, your opportunities are many, your work is great, and your account will be heavy, therefore work the work of him that sent you into the world. It was a saying of Becket, sometime Archbishop of Canterbury, when he was perswaded to deal moderately with the King, Clavum teneo & ad somnum me vocas, Do I sit at the stern, and would you have me sleep? Sirs, you steer the rudder of the State, you sit at the Helm of the Common-wealth; should you be sleepy or slothful? I beseech you to be doing for the furthering Piety, & the Lord will be with you.

Now that Magistrates may be enabled and incited to walk, and to work, as Gods among men; I shall deliver a few directions, and two or three motives, and then conclude.

First, If you would walk and work, as Gods, then get divine principles. According to your principles, such will your practices be; water riseth no higher then its Fountain: If therefore you would walk as God, and work for God, you must both walk and work from God. If ever the hand of the dial point, and go right without, the wheels and poises must be right within. It is noted of true and sin­cere Saints, that acted for God in the Regal Office, That their hearts were perfect with the Lord, 1 King. 15.14. Isai. 38.3. This spiritual life in their souls made them warm and zealous for their Saviour. Caleb that followed the Lord fully, had another spirit, a different principle from the ten carnal Princes, Numb. 14.24. Mens actions will then be sacred, when their affections are sanctified. He [Page 259] that followeth God he knoweth not why, will for­sake God he knoweth not how. A Magistrate that is zealous for God only because the times favour such, may soon be brought to be as zealous against God. He that is not knit to his service with the heart-strings of love, spun out of a renewed nature, will easily be parted from his service. Such slavish spirits will serve God no longer then they can serve themselves of God. When Jehu's interest & Gods are conjoyned, as in rooting out the idolatry of Baal, how fiery is Jehu? how furiously doth he drive? He slayeth all the false Prophets, he breaketh down the Images of Baal, and the house Baal, and maketh it a draught-house, 2 King. 10.25, 26, 27. But when Gods Interest and Jehus are divided, as in the Calves at Dan and Bethel, there Jehu must be excused, he will uphold them (as some do by that Monster of Tole­ration) out of State policy, expecting that they should uphold him, 2 King. 10.27, 28. But what was the reason of this? Surely the want of this di­vine principle; the fire of Jehu's zeal was (not lighted at the Altar, for then it would have conti­nued burning, but) kitchen fire kindled at a common hearth, and therefore would burn no longer then it had such gross matter as his own credit or profit to feed it, when this fuel was taken away, his fire went out, look in vers. 31. Jehu walked not in the law of the Lord with all his heart; his heart was not per­fect, it was not cast into the fire of the Word, and new-moulded by the Spirit of God. The want of this foundation over-turned all that beautiful build­ing which Jehu had set up.

It is a question in Politicks, Whether a wicked man may be a good Magistrate? It is I suppose possible for a wicked man when he is in authority to do some good; but I conceive he will hardly do the good he ought; or like Caleb, stand for God when the times are against God, when the people talked of stoning [Page 260] him; but like the king of Navarre, he will launch no further into the Ocean then he can be sure to get back safe. Such a man is like an Horse with a thorn in his foot, which may go fairly on in good wayes, but if he come to hard wayes, he will halt, and discover himself. He that hath not gone through the pangs of the new birth, and heartily taken God in Christ for his All, and thereby secured his eternal estate, will scarce hazard his name or estate, much less his limbs or life for God, as he must do that will be faithful unto the death: For with what heart can he look that danger in the face, which for ought he knoweth may kill both body and soul?

Or if he be very bold and venturous for God, yet being an evil man, he can never do good (by all his activeness as a Ruler) to his own soul. God may give him parts, and gifts, and courage, (as a Noble man giveth dainty fare to his Nurse) not out of love to him, but for his childrens sake. He may like a ship, be instrumental to land others at some happy Port whereon it never entereth it self; He may be very helpful to others temporal, nay and eternal salvation, and yet miss himself: Jehu by acting for God, got a lease of an earthly Kingdom for three or four lives, but he lost the heavenly one for ever. The most that I know, that a civil yet unsanctified Magistrate gets by his forwardness and heat for God, is only a cooler hell; though your names are divine, yet if ye be not partakers of the divine nature, ye are lost for ever. Now what advantage will it be to you, like Noahs Carpenters, to build an Ark for the saving of others, and to perish your selves!

Believe it Sirs, If ye would have good fruits in your lives, there must be this root of holiness in your hearts; A good man out of the good treasure of his heart bringeth forth good things. What water is in the Well, such will be in the bucket; and what ware [Page 261] is in the shop, such will be on the stall; therefore when God promiseth that men shall walk in his wayes, and keep his judgements, and do them; he promiseth also to put his Spirit, or a new spirit into them, which should enable them thereunto. Ezek. 11.19. Ezek 36.26, 27. The flesh will serve to enable a man to walk after the flesh; but the Spirit of God alone can enable man to walk after the spirit. Natural light is not sufficient to mortifie natural lusts: It may cover for some time, but can never kill sin. Some men may be like the Lyons in Daniels den, chained up, or restrained, and yet have their ravenous dispositions, their old carnal hearts still. Civility though commendable, yet without inward sanctity, is not sufficient to prove one interested in a Saviour, or in a state of salvation. There is as much difference between a Moral man and a real Christian, as between a liveless picture and a living person. A Lion and a Lamb, a Raven and a Dove, darkness and light, death and life do not differ more then a sinner and a Saint, then a man only civilized and a sanctified Christian.

O Sirs, think of it seriously, The smoak of a great mans sacrifice smels never the sweeter before God, because he is perfumed with Musk, or cloathed in Silk. the terms upon which salvation may be had, are the same to you and the meanest beggar, John 3.3. If heaven be not in you by the indwelling of Gods Spirit renewing you in the Spirit of your mind, it is impossible that ever you should be in heaven. The tide of your natures, and the wind of your affections must be turned the clean contrary way to what they are by your birth, if ever you sail to the Haven of Heaven. Labour therefore as for life, for this principle of spiritual life, without which you cannot escape the second death.

Secondly, If ye would walk and work as Gods among men, then your rule must be divine as well as your principle. Every calling hath some rule to go by, in conformity to which, their excellency [Page 262] consisteth. The Lawyer hath his Littleton and Coke; the Physitian hath his Galen and Hippocrates; the Philosopher hath his Aristotle; the Christian hath the Word of God, a sure and a perfect rule to walk by, Gal. 6.16. And this Word of God is in a special manner commanded and committed to the Magi­strate as his Directory, Josh. 1.8. This Book of the Law shall not depart out of thy mouth, (saith God to the chief Governour of Israel) but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. And Deut. 17.18, 19. The King that sitteth upon the Throne, shall write him a copy of the Law: And it shall be with him, and he shall read therein all the dayes of his life, that he may learn to fear the Lord, and to keep all the words of this Law.

It is a Maxim of the Law of England, that the Law it self ought to be the rule by which all Judges must be regulated, all controversies tryed, and all cases decided. It is good to keep close to the laws of men (that are warrantable by Scri­ture) but it is best to keep close to the Word of God; There are the best precepts for ju­stice, the best patterns of just men; nay, and of the Infinitely righteous God. You have the example of God himself, how just, how holy he is in all his doings, how he walketh, how he worketh. Caesars ambition was to imitate Alexander; Themistocles endeavoured to resemble Miltiades. Do you labour to be like God, to hate sin, to love holiness, to dis­courage the prophane, to countenance the pious, to be active and zealous both by your patterns and pre­cepts for the glory, of God.

In all your difficulties make the Word of God your Counsellor; in all your doubts let Scripture resolve you: You may look too much to the light [Page 263] within you, which is imperfect and (1 Tit.) defiled (as Quakers make a Christ of it) but you can never look too much to this light without you, which is perfect and pure, without the least blemish or de­fect.

The Jews say, that if Printing had been found out in the time of Moses, yet was the King bound to write out two copies of the Law with his own hand; one to keep in the Treasury, and the other to carry about with him as his Vade Mecum. Theodosius the second, wrote the New-Testa­ment out with his own hand. Al­phonsus King of Arragon (as some say) read over the Bible fourteen times with Lyra's Notes upon it. And that renowned Maiden Queen Elizabeth, when she passed in triumphal state through the City of London, after her Coronation, Speed Chronic. when the Bi­ble was presented to her at the little Conduit in Cheapside, she received it with both her hands, and kissing it, laid it to her breasts, saying, that it had ever been her cheifest delight, and should be the rule whereby she would frame her Government. This was the delight, the joy, the counsellor of that Magistrate that was after Gods own heart, Psal. 119.70.111, 24. And this made him wiser then his Teachers, then his Elders, Psal. 119.97. to 100. And indeed this Book of Books only can make a wise and good Christian, Captain, Counsellor, and Ruler. Let therefore the ballance of the Sanctuary weigh all, the Oracles of God decide all, the rule of the Word square all, and then nothing will be amiss. Let the Bible be to you as the pillar of fire by night, and the cloud by day to the Israelites, directing you through the Wilderness of this world, till ye come to the true Canaan.

It was a memorable saying of King Edward the sixth, when he was crowned, Baldae. de Script. Brit. cent. 2. and had three Swords put into his hands, (signifying his power over three Nations, England, France, and Ireland) Deest adhuc unus gladius, viz. Sacrorum Bibliorum volu­men; [Page 264] Ille liber gladius spiritus est, & gladiis his omnibus longe anteferendus; There is one Sword wanting, namely the Sword of the Spirit, the Word of God, which excelleth them all.

Thirdly, let your end be divine as well as your rule, if ye would walk and work as Gods among men. Actiones specificantur ab objecto, fine, & circumstan­tiis. Eustath. The Moralists tell us that actions are much specified from their ends. If your actions are ma­terially good, yet if finally evil, they are denomi­nated wicked. If they are according to Gods Word for the matter, yet if ye make not Gods glory your end, they are evil. Therefore if ye would have the arrows of your actions to flie right, let your eyes take right aim at this mark. Do all for God. Omnibus operationibus no­stris, coelestis intentio ad­jungi debet. Quicquid agas, propter Deum agas, saith Luther. As ye are men, ye were created to serve him; as Magistrates, doubly bound to honour your great Master. Gods free grace is the foun­tain of your power, and therefore Gods glory must be the end. It is reported of Tamerlane, that war­like Scythian, that having overcome Bajazet the great Turk, he asked him, Whether he had ever given God thanks for making him so great an Em­perour? The great Turk confessed ingenuously that he never thought of it; to whom Tamerlane re­plyed, That it was no wonder so ungrateful a wretch was made a spectacle of misery; For you saith he, being blind of one eye, and I lame of one leg, was there any worth in us, why God should set us over two great Empires of Turks and Tartars? So truly may you think, It was meer mercy which advanced you more then others, and therefore it is your duty to advance God more then others. If ye love your souls, take heed of self. O how many millions by seeking themselves have lost themselves! by seeking their own glory, pleasure, and profit for a time, have brought themselves to shame, pain, and loss to all eternity! O Beware [Page 265] of this root of bitterness, Self. Do not like De­metrius, pretend to be zealous for the Goddess, when in truth it was for his gain. Or like water­men, row one way towards God and Christ, and Heaven, and look another way, towards the world, and the flesh; but give up thy self wholly to him; Lay out thy talents altogether for him; esteem it thy felicity and priviledge that thou hast more ad­vantages then others, whereby thou mayst exceed others in serviceableness to thy Maker, Preserver, and Redeemer.

Let that Peerless Prince be thy pattern, even the Lord Jesus Christ; I seek not my own glory, John 8.50. And when he came to die; Father, saith he, I have glorified thee on earth. I have finished the work which thou gavest me to do, John 17.

This was the Fathers end in your creation, Prov. 16.4. Revel. 4. ult. The Sons end in your Redemp­tion, Luke 1.71. 1 Cor. 6.20. The Spirits end in your Sanctification, Ephes. 2.10. John 17.10. There­fore let this be your end; Pray, and read, and hear, and watch over your own souls; walk inoffensively before God; work industriously for God, and do all that God may be glorified, 1 Cor. 10.31.

We call not those Kings happy, saith Austin, Aug. de civit. Bei lib. 3. cap. 24. who raigned long, but those who have raigned most for God; Qui potestatem suam divinae Majestati fa­mulam faciunt; That have made their authority serviceable to the divine Majesty. God can easily throw those Crowns from mens heads, which are not laid at his feet. And he will assuredly lay them low that do not set him high; for those that honour him, he will honour; but those that despise him, shall be lightly esteemed.

I come now to the Motives, to stir you up both to walk and work as Gods among men.

1. Consider, God beholdeth you this day; He taketh notice, and observeth how ye walk, and [Page 266] how ye work. All the wayes of man (Prov. 5.21.) are before the Lord, and he pondereth all his paths. Be your works what they will be, God seeth them, and he weigheth them in the balance of the Sanctu­ary, and that beam will discover it, if they be never so little too light.

He beholdeth not only your practices, but your principles; he knoweth what is the wind which cau­seth the Mill to go; he knoweth by what rule, and for what end, and from what principle ye act; all things are, [...], naked and open in the eyes of him with whom we have to do; Heb. 4.13. The words are very Emphatical, and signifie thus much, That as the Lineaments and outside of the Body is very visible when it is naked and un­cloathed; and as the bowels and inside are discover­ed when the body is dissected and anatomized; So are both your outwards and inwards, your actions and affections manifest, naked and open to God.

Nay, he beholdeth what ye do in the dark; you may work so cunningly as to hide your designs and works from men, but not from God; there is no dark­ness, nor shadow of death where the workers of ini­quity can hide themselves, Job 34.22. This Sun knoweth no night, no darkness; where ever he is (and he is infinite and omnipresent) it is light, and day; therefore the eyes of Christ, Rev 1.14. are said to be as a flame of fire, implying his omniscience, and that he is able to disperse all darkness. For Phi­losophy and experience teach us, that those Crea­tures which have fiery eyes can see in the dark; and the reason is clear, because they do not see as we do (Recipendo species ab objecto, sed extra-mittendo spe­cies) by receiving species from the Object, but by sending out species or rays, which do both inlighten the medium, the ayr, and apprehend the Object. Thus Christ seeth in the dark ye see: yea the dark­ness hideth not from him, but the night shineth as [Page 267] the day; to him the darkness and the light are both alike, Psal. 139.12.

Ponder then this omnipresence and omniscience of God, and walk before him, and be upright, Gen. 17.1. The Moralist would have his Scholars to live always as in the eye of Cato: O do you live ever as in the eye of God. Beware what thou dost; for God seeth thee: God standeth in the Congregation, he judgeth among the Gods, Psal. 82.1. He judgeth among you, he is present with you; not always in regard of ap­probation; for your deeds may be evil; but always in regard of observation.

This was Iehosaphats Argument to incite his Judges to care and caution, 2 Chron. 19.6, 7. Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the Judgement. He is with you in the judgement; With you to commend and praise you if ye do well; to condemn and punish you if you do ill; to observe and take notice whether ye do well or ill. As if Jehosaphat had said, I cannot ride circuit with you, nor be present with you in all your Councils, but the Lord a greater then I, can and doth; he is with you in the Judgement: Where­fore now let the fear of the Lord be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of Gifts, ver. 7.

When the Ethiopian Judges were set in their seats of Judicature, Quintus Pius in 2 Chro. 19. certain empty Chairs were placed about them (some say twelve) into which they ima­gined the holy Angels came. And this they hoped would work in their Magistrates circumspection and fear of doing any thing unworthy the Angels eye-observation: I must tell you a greater then Angels is here, even the God of Angels; therefore be wary and watchfull, take heed what ye do.

Among the Egyptians it is reported, Diodor. Sicul. lib. 1. When their Rulers were set, they caused the Image of a Divine [Page 268] Numen to be hung about his neck who sat next to the Judges. The Deity is ever near you, with you, among you: Let the consideration thereof quicken you to zeal and faithfulness in all your trans­actions.

This made David, the King of Israel, so upright and holy in his Conversation: I have kept thy pre­cepts; for all my wayes are before thee, Psal. 119.68. Observe his holy carriage, I have kept thy precepts; and its heavenly cause, for all my ways are before thee; or as in another place, I have set the Lord always before me, Psal. 16.8. As if he had spoken, I have not done what seemed good in my own eyes, I have not walked according to my own will, but my race hath been according to the Rule which thou hast prescribed me: I have kept thy precepts; for I considered thou wast an ear-witness to my words; therefore I did set a watch before my lips, that I might not offend with my tongue: that thou wast an eye-wit­ness to my works; therefore I endeavoured that my feet might not decline thy paths: That thou wast an heart-witness to my thoughts; therefore I durst not let vain thoughts lodge within me; I have kept thy precepts, for all my ways are before, &c.

Surely, if Alexanders empty Chair, which his Captains when they met in Council, sate before them, did cause them to be kept in such good order: what behaviour should the presence of God cause among the Gods!

The Jews covered Christs face, and then they buf­fetted him: Men hide God from their eyes, and think to hide themselves from Gods eyes, and then make bold to provoke him.

Believe it Reader, God seeth thee what ever thou dost; he is present with thee wherever thou art; when thou art in thy Closet, in thy Family, among thy Neighbours, when thou art punishing Drunkards, or Swearers in the Parish where thou livest; when [Page 269] thou art sitting on the bench at the Sessions or Assize, he observeth in what manner thou actest, whether coldly and carelesly, as one indifferent about the dis­couraging of sin, though sin deal not so mildly with men when it turneth them into intolerable and eter­nal flames; or whether diligently and fervently as one fired with love to his Majesty, and zeal for his glory, and hatred of iniquity. He observeth from what principle thou actest, whether from nature or grace; and for what end thou actest, whether thy own or his glory; whether it be to please such a man, or the blessed God; whether to get thy self a name, or to make his name great.

Job hath a notable expression, I wish it were writ­ten on every Magistrates heart; He withdraweth not his eyes from the righteous, but with Kings are they on the throne, Job 36.7. He is totus oculus, all eye, he seeth you through and through; his eyes are with Kings on the throne, to observe what the King doth there, to see whether Justice and Judgement are the habitation of his throne; whether the Scepter of his Kingdom be a righteous Scepter; whether he be cloathed with grace as with a garment, and arrayed with purity as well as purple; to see whether the zeal of Gods house do eat him up, Psal. 69.9. and he prefer the Spiritual before the Temporal good of his people; to see whether he will suffer them to be lawless in Religion, and allow out of hellish policy, that which is destructive to Piety, even a cursed To­leration.

Gods eye, Sirs, may well make you look well to your walking, to your hands and hearts: Are uncleanness, injustice, oppression, lukewarmness, atheism, bribe­ry fit objects for Gods eye? It was ordered in the Law of Moses, that when any went forth of the Camp to ease Nature, they should dig an hole with a Paddle, and cover it; and the reason is given; For the Lord thy God walketh in the midst of thy Camp; [Page 270] therefore shall it be holy, that he see no unclean thing in thee, and turn away from thee, Deut. 23.13, 14. This Law noteth how the presence of God should keep us from polluting our selves; Sin is the souls execrement; Gods walking among us should work in us an hatred of such defilements.

Gods eye may make you work as gods among men. Cesars Souldiers were prodigal of their blood, when he beheld them: How bold should ye be in the dis­couraging the sturdiest, stateliest Offenders? How forward in the countenancing the poorest, pious Christian, considering that God beholdeth you!

Epaminondas rejoyced much that he had done noble exploits, his Parents being alive to take notice of them. What noble acts soever are done for the promoting Godliness, for the stopping the mouth of wickedness by the children of the most High, are all known to the everliving Father, who recordeth them faithfully, and will reward them bountifully; be therefore exact in your walkings, and zealous in your working, since your labour shall not be in vain for the Lord, 1 Cor. 15. ult.

Secondly, Consider the day of your dissolutions is hastening. While ye are creeping only in Gods way, or doing negligently Gods Work, death is posting with speed towards you. Consider the verse follow­ing the Text; though he hath said, Ye ars Gods, and called you children of the most High, yet ye must die like men: Your honours, and your worships, your Majesties, and your Highnesse, must shortly lie in the dust, and be as low as the meanest. Diseases spare none for their fine Cloaths, high Places, or great Estates. And the Cannon of death doth as soon hit the great Commanders as the Common Souldier, it maketh no difference. Charles the great, Pompey the great, and Alexander the great, were all little in Deaths hands: Men in places of greatest power, are not persons privileged from the Arrest of this surly Sergeant.

[Page 271]Ye that are Divine in name, have human mortal natures; and as ye are Shields of the earth, so ye are earthen Shields. What is said of the Duke of Par­ma's Sword, is true of Death; it maketh no diffe­rence between Robes and Rags, between Prince and Peasant: It is the way of all the Earth, Josh. 25.14. The great Road in which all Travell, and the end of all the living, Job 30.23. The great Inn to which all travell. There is no man, saith Solomon, that hath power of his Spirit, to retain it, neither hath he power in the day of death; there is no discharge in that war, Eccles. 8.8.

It is storied of Alexander, Quint. Curt. that having heard of Paradise, he was very eager of seeking it out, and for that end came into the East part of the Earth; where an old man meeting some of his Souldiers, bad them tell Alexander that he sought Paradise in vain; For the way to Paradise was the way of Humility which he did not take: but saith he, Take this stone and carry it to Alexander, and tell him that from this stone he shall know what he is. Now the stone was a precious stone, and of such a quality, that what­soever thing was weighed with it, that was still the heavier; only if it were covered with dust, then it was as light as straw; thereby signifying that though Alexander, and men in Authority out-weigh others in life, yet when they are covered with dust, when death cometh, they are as light as others; all their greatness cometh to nothing. O how little Earth con­taineth Great Men when they die, who will not be contented with much while they live!

If then ye must die shortly, doth it not behove you to live strictly? If your time be little, should not your work be great for God and your souls? Whe­ther thou wilt think of it or no, death is approach­ing thee; the Sun doth not move faster in the Hea­vens, then thou art moving to the earth. The glass of thy Life for ought thou knowest is nigh its last [Page 272] sand. Sure I am thou art now nearer thine unchange­able estate, then ever thou wert: and doth it not con­cern thee to walk exactly among men, and to work industriously for God! O how much wilt thou wish at an hour of death, that thou hadst walked humbly with God, and wrought hard for the Lord all the time of thy life!

Tis observed among the Papists, that the Cardi­nals, who think their Cowle and other Religious Ha­bits ill becoming them in their health, yet are very ambitious to die and be buried in them. And I have taken notice in several Churches, where are the Mo­numents of great persons, that their Effigies must be erected kneeling, with a Bible in their hands, hold­ing their hands up to heaven, and looking very de­voutly with their eyes up to the same place; when I have heard of some of them, how Prophane and A­theistical they were in their Lives; that they used the name of God often in swearing, but seldom in praying, and prized a Romance or a Play Book a­bove, and read them oftner then the Bible. Truly thus it is, Piety that is trampled under feet by you now in your health and life (believe it) will be a pearl of great price with you in your sickness and death; then you will think the holiest man the happiest man; the Precisest Christian in the most blessed condition; then you would willingly change states with them which are now Objects of your scorn; then you will wish that you had denied your selves, crucified the flesh, glorified God, and walked after the Spirit; that you had spent that time in Praying and Read­ing, which you have spent in Carding or Dicing, or vain Recreations; that you had improved that wealth and strength in the Service of your Saviour, for the honour of God, and welfare of your soul, which have been laid about the World and your lusts. O Sirs, when this time cometh, you will have other thoughts of sin and holiness, then now ye [Page 273] have; Sin will not be so pleasant and lovely, nor holi­ness so mean and unworthy as now it is in your eyes.

Probably you can hear of death by the reports of others, and be little troubled; As birds build in steeples, and are never troubled at the noise of Bells, being used to it; nor ye at the sight of graves or coffins. ye can stand it out stiffly against such false fire, with We must all die, and Nothing so sure; God knoweth who shall go next, and the like: all this while, the heart not with seriousness considering of it, so as to be preparing for it: The soul as much neglected, God as little regarded, and the affections as much inslaved to flesh­ly lusts as before. But when Death That King of terrors and terror of Kings. climbs up to your own windows, and entereth into your Cham­ber and comely with its pale save to your bed side, and boldly arresteth you with a warrant from Hea­ven, assuring you by its symptoms on your body, that you must in good earnest into the other world, and there have all your walkings and workings in­terpreted and examined by the infinitely pure and righteous God, and your souls (according to your deeds) sentenced impartially, and sent imme­diately to Heaven or Hell, then surely your appre­hensions of a new Nature, and strict Conversation, will change, and you will wish with all your souls for a little of others oyl; for your Lamps will go out. The stoutest unregenerate heart alive will droop at last, when God cometh to take away his soul; then his crest falls, and his plumes flag.

Now possibly thy Cup overfloweth, thou hast a large portion of the good things of this world, and they have so much of thy heart, that thou art little troubled about the things of the other world; the Table of thy life now is richly spread with honours, pleasures, relations, possessions, and these have the largest share in thy heart; in these thou solacest thy self, desiring no other Heaven. But what wilt thou do when Death shall come with a Voider, and take all away, even all thy treasure on earth? then thou wilt wish thou couldst find a treasure in Heaven, that thou mightest die the death of the Righteous, and [Page 274] have thy latter end like his: But oh Friend, thou shouldst then have lived their lives, and have had thy conversation like theirs: as the Crab in the Fable told the Serpent (who when she had received her deaths wound for her crooked conditions, stretched out her self straight) At oportuit sic Vixisse; that she should have been straight in her life time. The way to make thy death comfortable, is to make thy life serviceable to God, and thy soul. He that would enjoy true rest when he dyeth, must labour faithfully and diligently whilst he liveth. It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed, and opportunities misimproved, which free grace afforded you for the honouring of God, and furthering of your own salvations. Sins of omission will wound deeper at a dying hour then most are aware of. God hath committed a great trust to you, and the day of your lives is the only time of discharging it; besides, ye know not how few hours ye may have to your day, whether it shall be a Winter or a Summer day; the shadows of the evening may suddenly stretch them­selves upon you, and then it will be no longer day; therefore work the work of him that sent you into the world, while it is day, for the night cometh wherein no man can work, John 9.4. Is it not sad, that our common observation should he so much verified in the practices of great men, That Bells strike thick while they are rising, but stand still and give no sound at all when they are at full pitch! That Ma­gistrates should like the Sun, the higher in the Zodi­ack, move the slower!

The more noble creatures are, the more active they are, Men more active then Beasts, Angels then men. One I remember observeth, that God would not accept the first-born of an Ass, because it was a a dull slothful creature. The Spirit of God (which is in all that are sanctified) is compared to fire, Acts 2. therefore they that would not grieve [Page 275] it, must not be slothful in business, but fiery, fer­vent (seething hot, as the word signifieth) in spirit, serving the Lord, Rom. 12.11. Hence it was that the Church of Ephesus got letters testimonial from Heaven, Revel. 2.2. I know thy works and thy la­bour, how thou canst not bear them that are evil. And indeed the more good a Justice hath in himself, the less he will bear with evil in others.

Augustine hath a true saying, Qui non zelat, non amat, He that is not zealous for God, hath no true love to God. For though love be a passion, yet it delighteth to shew it self in acting for the party be­loved.

When Calvin grew sickly, some friends disswa­ded him from hard studying, but he gave them this answer, Vultisne Christum me invenire otiosum, would you have Christ when he comes (to me by death) to find me idle? So do ye think, that when sinners Jehu-like drive furiously, ye should not like Aegyptians, go heavily, least death find you idle? Observe what became of the idle servant, that hid his talent in a napkin, Matth. 25.30. He was punish­ed with an eternal long night, who would not work in his short day.

3. Consider the day of Judgement, God will then search and sentence you, discover and reward you according to your works. Ye that examine and try others, shall then be examined and tryed your selves, and ye that acquit or condemn others, shall then be acquitted or condemned your selves.

How should this thought move you to walk ex­actly, since your hearts shall be anatomized, and your lives manifested before God, Angels and men! Could ye but as Jerom, hear the sound of the last trump always in your ears, Arise ye dead, and come to judgement, surely ye would he holy Judges and Justices indeed. Peter maketh this argument a strong enforcement to holiness, 2 Pet. 3.10, 11. [Page 276] The day of the Lord will come as a thief in the night, in which the Heavens shall pass away with a great noise, and the elements shall melt with fer­vent heat; the earth also and the works therein shall be burnt up; seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness? Observe, the certainty of it, The day of the Lord will come; If it were doubtful, it would not be so dreadful; but it will come surely, though it come slowly, therefore men had need to be holy. Tertullian observed of all those that profest Christianity in his time, none lived so loosely as those that did not believe the certainty of the day of judgement; But observe 2. the sudden­ness of it, The day of the Lord will come as a theif in the night; when men at midnight are securely sleep­ing, they dream not of, nor prepare for a theif. It is sometimes called a day, Matth. 25.13. propter re­velationem secretorum; things that are now dark and secret, shall be then as clear and apparent as at noon day; the fire of that day will make things legible which are written with the juyce of Lemons. In that Spring time both wholsome roots and poyson­ous will be discovered, which all the winter of this life were hid. The books of Gods Omniscience and mans Conscience, saith one, shall be then opened, and secret sins shall be then as legible as if it were written with the brightest star, or the most glitter­ing Sun-beams upon a wall of Chrystal, Eccles. 12. ult. And it is said to be at night, propter improvisio­nem, &c. because of most mens unpreparedness for it. The destruction of this new world by fire will find men generally in the same careless, carnal, se­cure, sensual condition, as did the destruction of the old world by water, Luke 21.35. as the snare on a sudden catcheth the bird, so will that day of the Lord seise on such beasts. Observe 3. the dreadfulness of it, The Heavens shall pass away with a great [Page 277] noise, and the Elements shall melt with fervent hear, and the earth and the works thereof shall be burnt up. Well may it be called the great and terrible day of the Lord, when the Judge will be a consuming fire, Heb. 12.29. and shall come in flaming fire, 1 Thes. 1.6, 7. try them by a fiery law, Deut. 33.2. before a tri­bunal of fire, Ezek. 1.27. plead with them in flames of fire, Isa. 60.15. and condemn ungodly ones to eternal fire. O how dreadful is the voyce and noise of Fire! Fire in the night! how fearful and frightful then will such fires at the day of Judgement be! As often as I think of that day, Quoties diem illum consi­dero, toto corpore contre­misco Hierom. my whole body trembleth, saith Hierom. Observe 4. the Apostles in­ference from it, What manner of persons ought we to be in all holy conversation and godliness! as if he had said, We had need to have grace in truth, that must undergo such a trial. We that must meet with so strict and dreadful an examination had need to be holy to admiration; What manner of persons ought we to be in all holy conversation and godliness?

Surely if any argument imaginable can perswade to purity, this terrible day can do it. The sound of the last Trump may well cause a retreat, and call us off from an eager persuit of the flesh and world, Eccles. 11.9. and it may also stir you up to purity, if ye would meet Christ at that day in peace. The Throne of Christ is a white Throne, Rev. 20.11. and O with what trembling heart wilt thou O black sinner stand before this white Throne, 1 Pet. 4.18. If the righteous be scarcely saved (not in regard of the uncertainty, but difficulty) where shall the sinner and ungodly appear? Surely the drunkards cup then will be Wormwood, not Wine; The sentence on the swearer then will be of cursing, not blessing; as he loved cursing now, so then will it come to him; the Adulterers pleasure now will then prove poyson; and the prayerless man now, will then pray hard, work in prayer for some ease; some end, if not a pardon, [Page 276] [...] [Page 277] [...] [Page 278] yet a reprieve, for one hour, at least one drop of water to cool his tongue; but he shall work at the Labour in vain, and be eternally denyed.

O look therefore, and make sure of true holiness, of the power of godliness; for the fire of that day will discover whether you are dross or gold: look that the rule by which you walk be right, even the Word of God, for by that you shall be judged for your eternal life or death, John. 12.36.

Ah how exactly shouldst thou live, that must be tryed for thine endless estate by so strict a law!

How diligently shouldst thou keep thy heart, knowing that God will judge the secrets of thy heart! Rom. 2.16. How carefully shouldst thou keep the door of thy lips, considering that of every (not only swearing or cursing, but) idle word which thou shalt speak, thou shalt give an account at the day of Christ! Matth. 12.35. How wary shouldst thou be in all thy deeds, believing that thou shalt ap­pear at the Judgement Seat of Christ to give an ac­count of every thing done in the body of flesh, whe­ther it be good, or whether it be evil! 2 Cor. 5.10. So think, so speak, so act, as one that must be judged for all at the great day of Christ.

This may likewise incite you to work as Gods amongst men, because at that day Christ will come, and his reward will be with him to give to every one according to his works, Rev. 22.12. Your actions now are seed; if ye would reap liberally on that great harvest day, ye must sow liberally in this seed-time. Christ will then demand, how ye improved the many advantages, and opportunities which he put into your hands for the magnifying his Name, counte­nancing his people, propagating his Gospel, punish­ing his enemies, and discouraging the workers of iniquitie. He will ask you why at such a time, when you knew his Name was blasphemed, his Day was prophaned, his Ministers and Ordinances were tramp­led [Page 279] upon; you never stirred, or were zealous for their vindication; you thought it was good sleeping in a whole skin; you were loth to offend your neighbours, or you were unwilling to get the ill will of great ones, that under pretence of love to all the people of God, would have his blasphemous adversa­ries spared, nay encouraged. See whether that Je­suitical tenent, That Magistrates must only be se­cond-table men, that they have nothing do in mat­ters of Religion, will hold water at that day. O how exceedingly will such be ashamed of it then, who now own it in their principles and practices! possibly thou art one of that Heathen Gallio's Disciples, that would meddle in matters of wrong, but sit still in matters of Religion, Acts 18.14, 17. Gallio cared for none of those things. I must tell thee, thou art like then to find Hell hot, for thy being so cold in the cause of the blessed and glorious God.

O think of that day, and let it move thee to a faithful zealous discharge of thy duty. Zaleucus Locrensis in his proeme to his laws hath these words, Hoc inculcatum sit esse De­os, & venturum esse sum­mum & fatalem illum di­em. Let this be often pressed upon men, that there are Gods, and that an account must be given to them of mens actions. Consider the day of the Lord is coming, and who may abide it! In a word, Hear the conclu­sion of the whole matter; Fear God, and keep his com­mandments; for this is the whole duty of man: For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil, Eccles. 12.13, 14.