ΘΕΟΥ͂ ΔΙΆΚΟΝΟΣ. OR The Civil Deacon's Sacred Power.  
IN A SERMON Upon Rom. 13. 6.  
Preached in the Cathedral Church of St. Peter, York, at the Summer Assize, 1669. before the Right honourable Baron Turner and sergeant Waller.  
The Right Worshipful Sir John Armitage being then High-Sheriff of Yorkshire.  
By SAM. DRAKE, D. D. Vicar of Pontefract, and sometime Fellow of St. John's Col. Camb.  
Cavendum est ne qui, Magistratu connivente, res novas in Ecclesia moliuntur, codem etiam repugnant, idem in Republica efficiant.  
London, Printed for William Grantham at the Black Bear in St. Pauls Church-yard, near the little North Door, 1670.   

TO THE RIGHT WORSHIPFUL AND TRULY LOYAL Sir JOHN ARMITAGE, Of Kirklees in the County of York, BARONET.  
honoured Sir,  
I Perceive your Chaplain cannot have his Quietus est, when you have yours: but after he hath passed his Audit in the Pulpit, must be called to a new reckoning in the Press. When my accounts will now be stated, I know not: or whether I shall find as merciful Judges of my Sermons in the Country, as I did in the City. The candid Hearers were then pleased to pardon my infirmities; but I may justly fear that the Critical Readers will not: when many eyes are upon a Sermon, some will always be gloating asquint.  
But it seems there is no remedy; Trahendus nisi it; and nothing is now left to me but the glory of Obeying: and indeed the great and manifold favours of your Family, even from your Grandfather,( sometime High-Sheriff of this County also) have been so entailed upon me, that they have devoted me, and all my nothing, yours for ever.  
Accept then these Sermons as your own creatures, the more product of your command; and if they reproach your judgement blame your affections, and that loyal zeal which made you approve what ever was unison to it.  
The same loyal zeal hath somewhat influenced me towards this Publication: and in such a state of times and things it is not easy to restrain it. I know both King and Church have many more learned Champions, all pressed and ready in their defence: but in Majestatis reos quilibet homo miles. And, when I observed the Church rent into mill Familiarum nomina; and those such as do Aedificare ad delictum, Animate each other to Schism and Division. When these still steal the Press, that they may steal away the hearts of the People from their sovereign: and,( which is an Impudence not to be out-vy'd) crave, by their still Clamorous Pamphlets a Toleration to do it; and, the fullest Convictions cannot stop the Mouth of them. When this Fawning Generation, by the most Industrious Arts, seek to undermine the Truth; why may not I put forth my Hand to stay the tottering Ark, and become a Remembrancer of the Religiously Loyal, and( if possible) a Reclaimer of some yet Son of Belial?  
Against their empty Notions then I oppose the solid and substantial Duties of Justice, Mercy and Humility in one Sermon. whilst Fanaticks are gaping after New Nothings, I show you ( Sir) The Good Old Way; walk in it, and there is no fear of a Precipice.  
whilst they despise Civil Dominions, and Blaspheme Ecclesiastical Glories, I( in the other Sermon) Writing after St. Paul's Copy, Tit. 3. 1. Put them in mind to be Subject to Principalities and Powers, and to Obey Magistrates: And, because they do not tremble at their Blasphemies, but Triumph in them, Knowing the Terror of the Lord, I persuade Men, That he who resisteth receiveth to himself Damnation.  
If perhaps ( Sir,) you inquire why this strange 〈◇〉, why this Sermon supplanteth his Elder Brother, which cried in the Pulpit before him; my Answer is, That this Sermon hath the Scarlet-Thred of sovereignty upon it, treating of Gods Vice-Roy: and the other is willing to step behind, practising what it Teacheth, Humility.  
And now ( Sir,) I have  told you my innocent Design, if I may( in the least) be therein Serviceable to the Church, and Grateful to You, it is the only Ambition of  
Your great Honourer, 
 And most Humble Servant 
 S. D.   
Rom. 13th. Vers. 6th. 
For they are Gods Ministers, attending continually upon this very thing.  
WHen the Footsteps of the Lords anointed, the Holy Jesus, were reviled by some, as if the Prince of Peace, whose read Garments were died in his own, had a design to  shed the blood of others; and, that Wisdom Himself employed the rhetoric of Religion to Court Persons into Rebellion: You may hear their Charge in the 23 St. Luke 2. We found this fellow perverting the Nation and forbidding to give Tribute to Caesar, saying, That he himself is Christ a King. Though it was a very Irrational Folly, that this King should be so divided against himself, as, Sampson-like, to pull his House over his own Head; or, that he should affect sovereignty, who withdrew himself when they would have forced him to be King: Yet, that he might Roll away that Reproach, and put to silence the Ignorance of foolish Men, ( Non enim eripit terrestria, qui dat regna caelestia; He, whose Kingdom was not of this World, came to bestow a Heavenly, not to take away an Earthly Crown) that his Obedience might be exemplary, yielded Homage to Augustus in the Womb of his Mother, going out a tedious four dayes-Journey to be taxed, when she was fitter to Lye-in.  
A further confutation he gives them by his practise, working a Miracle in the 17th St. Matthew, vers. 27. That he might pay Tribute, the mute Fish speaks his Loyalty with Money in her Mouth. And, as his practise is clear for Obedience, so his Doctrine is tart against the Rebels, calling them Thieves and Murderers, as all the Greek Fathers expound the 10th of St. John, v. 8. Nor were his Disciples above their Master, if we believe Clemens Alexandrinus, and St. Austin, the Apostles were prejudiced in nothing so much, as by living under a suspicion they were Pestilent Fellows, turning of the World upside down, erecting a Church, which, growing like the Ivy by the sides of the State, would eat it out, teaching Subjects to withdraw their Duties from their Princes. To prevent this Malicious Aspersion, all the Holy Pen-men of the Apostles bend their strength, and particularly this great Doctor of the Gentiles, that he might overthrow the Principles of those who espoused the Grounds of Judas Galileus Insurrection, affirming, all Impositions to be slavish over the Freeborn People of the Jews,( so ancient is that Canting Language,) Acts the 5th, vers. 37. He Writes to the Gentiles the Romans, the Head of the Empire, Clearing the Christian Doctrine from this Scandal,( by Arguments for Obedience from Gods Ordinance, Vers. 1.— The Powers that be are ordained of God: Mans Conscience, Verse the 5th. We must needs be subject for Conscience sake. Thirdly, From Imperial Vengeance, Vers. 4.— For, he beareth not the Sword in vain; for, he is a Revenger to execute wrath upon them that do evil. And lastly, from eternal damnation, let them mince the word 〈◇〉 in the second Verse that dare. He Rips from the Bowels of Nature the mutual Respect betwixt Prince and People, and that upon this account we should not conceive of our disbursements to our Princes to be Arbitrary Gratuities, but Just Debts: not Extorted by their Power, but Merited by their Pains; For they are Gods Ministers, attending continually upon the very same thing.  
They are— Who are these? Vers. 4. one of them in the name of the rest is called 〈◇〉. A Civil Deacon then there is, as well as Ecclesiastical; and, it is ordinary in Holy Writ for Magistrates and Ministers to exchange Names. We find their Service, or Sacred Liturgy 〈◇〉, and these Elders that Rule well deserve Double Honour 〈◇〉 here, They that diligently attend. And lastly, lest this Deacon should be slandered 〈◇〉, he is bounded in my Text with an 〈◇〉. These Ministers then are the Grandees of the World; and, if Princes, How easily doth that draw down an Odium, as if they took too much upon them? whereas the first words of my Text renders them Objects of Pitty, rather then of Envy: They are but Servants. Servants? Then may their meaneness be slighted,( O where shall the Prince be safe?)  
Was not this my Word saith the Novelist, though he be mayor Singulis, yet he is Minor Universis, but a Royal Slave? No; he is Gods Servant, saith the next word; and, the Master of us all. I, but some Churlish Nabal is still ready to say, There be many Servants that now adays run away from their Masters Commands; well, but these continually attend; continually attending. O non amo nimium diligentes: Wherein lies the great strength of these Sampsons? Wherein do they exert their Power? St. Paul, by way of detestation of such frivolous Jealousies, and causeless Fears, says, They intend the Main, the Grand Concern, the very same thing they ought to attend.  
In which words observe,  

First, The Magistrates Serviceable Ministry, They are Servants.  
Secondly, Their sovereign Dignity, Gods Servants.  
Thirdly, Their Industrious Sedulity, Attending continually.  
Fourthly, The particular Sphere of their Activity, The very same thing.   
The First Reason in the Text, whereby St. Paul enforceth his 〈◇〉.— Let every Soul be subject, is, because they are Servants: Res transit cum Onere, saith the Law; There is no benefit but hath its burden along with it, A Golden Chain. The Greeks have this Proverbial Speech, 〈◇〉. There is one Great Servant in a Kingdom, and that is the King: The chiefest Office in Church and State are for the Service of it. Even the Lion of the Royal Tribe of Judah was Couchant, Gen. 49. vers. the 9th. He stooped down, he couched like a lion.  
Nay, ( Issachar-like,) The Magistrate must couch under many a burden. I find some jesuits prying into the Reason, why Samuel reserved the Shoulder for Saul to feed upon, 1 Sam. 9. 24. and they resolved it thus; Kings, above others, had need have the strength of the Shoulder, to endure the Molestations and Cares that attend their Office: Probably therefore the Prophet Isaiah describing the King of Saints in his 9th Chapter, Vers. 6. saith— The Government shall be upon his Shoulder: The fittest Member for so great a Load.  
A Servant: Sauls Modesty had a great Truth in it, 1 Sam. 10. 21. I blame him not for hiding himself from them that were seeking to make him a King. Honour is burdensome upon the best terms, How can it be otherwise, when the Cares of a Kingdom are devolved upon one Man? Glory is a weighty thing. The Hebrew word for Glory 〈◇〉, signifies Pondus; intimating, that Glory, as it is a bright, so it is a heavy thing: Therefore in the Second of the Corinthians, 4. 17. it is called 〈◇〉, Weight of Glory. I now see it was more then a compliment of the Sages of Israel to Rehoboam, 1 Kings 12. 7. when they persuaded him to be the Peoples Servant for a day; this they intended but as Handsel, and to enure him to his Office. Ich Dien, as it is the Motto of ours, so it must be of every Prince, I Serve: Nor is the ordinary word for Servants here made use of, but 〈◇〉, public Servants, as the word is generally used.  
Appropriated to none under Kings or Priests: neither yet is it derived from that word that relates to Prayers here, that Liturgy was always reserved for the Priest; but, rather from a word that imports a a Spoil, the Recovery whereof is a Princes proper work. So far is St. Paul from Teaching a Prince to hunt after his Prey, that he enjoins him to pluck it from the teeth of the Devourer, by this significant word confining him unto Recoveries. If Five Kings fall upon Lot and force away his Goods, Abraham arms his Retinue for a Rescue by virtue of this 〈◇〉: The Shields of the Earth belong unto God, and they have their Power for Protection of the Body politic; That our choicest Goods, or dearest Relations, are, either maintained in Peace at home, or regained by battle abroad, impute we must to the pains of these public Ministers.  
Servants they are: And, lest that word should sound too harsh to any, the Grave Moralist Seneca softens it; Servus es? Quis non? Though he be not Tugging at the oar, yet he is Guiding at the stern. Are not the Angels ministering Spirits? nay, Did not our Lord Jesus Christ take upon him the form of a Servant? to sweeten the Service of all that are in Authority, and to salue their Repute; the next branch of the Text calls them Gods Servants. Servire Deo regnare est; and, this alters the Scene: It is a favour, not a burden now. If any thing mislike in the 〈◇〉, sufficient amends is made for it in the 〈◇〉; Dignitate Domini honorata est Conditio Servi.  
Your Duty is Honorary, your Service a privilege: It is a Glory to be Vassal to the King of Kings. High are your Titles, O ye Magistrates! but, this transcends all. It is more glorious to be this Lords Servant, then to be Lord of the whole Earth. The Magistrate is Gods Servant, to whom he hath committed the care of his People: expressly is Abraham styled by the hittites, A Prince of Gods Servants. The words shine clear with their own Shemesh, or Sun, contained in the Text; though some would bring a Cloud, or cast Darkness upon the face of them. Christi Domini,( saith the Psalmist,) Populus nile contulit: Filius Dei the Magistrate is, not Populi, no more then filius Diaboli. Though satan in the 4th of St. Luke, vers. 6. lays just such another claim, saying, The kingdoms of the World are given unto me, and I confer them upon whom I please. If we regard their Essence, or Institution, Kings hold not their kingdoms by Indenture, or Covenant, as some Novelists; nor have they a Grant onely, dum been se gesserint, as others: Tertullians ind illis Potestas unde Spiritus, shows, they have a higher rise; And, the Breath of our nostrils must be the Anointed of the Lord.  
Nor yet is the Nicety of the Schoolmen to be endured; as if God took care for the Essence, Men for the Existence of sovereignty: The Platonists as rationally conceive the Souls of Men Created all at the beginning, and hover about the Concave of the Moon, till( as occasion serves) they be fetched down by an Angel to inform their appointed Bodies.  
So these forms of Government are in their wait, attending to be united to such a Prince, by the Popes Holiness, or the Peoples Haughtiness. That Governors are in their Wait is plain here; but, that Forms of Government should be so, would impose a slavery upon the Office, in stead of service upon the Person. The God of Order hath placed Heads in every Nation, who hold by Copy in regard of Essence and Institution; And, so in regard of Office and Function also: Suboperarii these Servants are; not 〈◇〉, so People as well as Princes do 〈◇〉, do Private Service to the Lord; but 〈◇〉, Gods public Servants, and serve him one way as Men in Common with others, Psal. 2. 10. Be wise now therefore O ye Kings, be instructed O ye Judges of the Earth, serve the Lord in reverence and in fear: Another way as Kings, when by their Edicts they discourage 'vice, and countenance them that do well.  
Yea, we find the style of Gods Servant given to Heathen Infidel Princes, Jer. 25. v. 9. Nebucadnezzar is called Gods Servant: And, in another place balthasar his Son, because of his Shadow. Isa 44. v. 28. Cyrus is called Gods Shepherd, one of the 〈◇〉; and, the Roman Emperour here in my Text: God hath employment for them below the Stairs, though they have not access into the Privy-Chamber, matters of Faith and Religion.  
They may be Hewers of Wood, and Drawers of Water for the Sanctuary, though the Arcana Imperii they understand not. Man hath a care of his Beast, because he may be laden with Mysteries he knows not the value of; God hath a care of a Heathen Common-wealth for the good of his Church: And, he required the Primitive Christians, 1 Tim. 2. 2. To make Prayers and Supplications for Kings, and all that be in Authority: Why? That we may led peaceable and quiet lives. Is that all? nay rather, Vers. 4. That by our obedience we may gain them over to the knowledge of the truth.  
My Text saith, Even these are not without a Master. And, for those Magistrates that are within the Pale of the Church, God sitteth in the Congregation of Princes: his Will must be the Square of their Actions. As the Eyes of a Servant look to the Hand of his Master, so must the Prince eye his God: Blessed is that servant whom the Lord when he cometh shall find so doing; So doing, How? That's the Third Observable, attending continually. God hath joined your Service with your sovereignty so in the Text, that they can never be separated. Attending, there's the Quality of your Office; Continually, there's the Duration: both Intention and extension must be secured, that the Duty may be entire, and the Work of the Lord prosper in your hands.  
〈◇〉— How have the Expositors laboured after the right Emphasis of this word! The Holy Ghost hath pitched upon such a word in this place, to express the care and watchfulness of a Prince, and to stir up the gratitude of the People, as no invention in the World else could reach: I may say of this word as the Orator of his 〈◇〉, Hoc quantum est ita magnum est ut Latino uno verbo exprimi non potest: Such a word as the latins cannot express in one word. Melancthon stiles this of my ●ext Insignem particulam de diligentia; an admirable word for Industry: to let us know, Princes were neither ordained by God, nor maintained by Men for their own Ease, but unexpressible Service: To which purpose St. Jerom renders the word Inservientes; Budaeus( that most admirable grecian) De pedissequis dicitur( saith he) Lackqueying. Ab alicujus later non discedere, Acts the 8th, here's Ministry indeed: Sadolet Translates it Insudantes; Beza, Fortiter incumbentes. Deducitur à 〈◇〉, quod unâ Literâ transpositâ idem est quod 〈◇〉 Robur, victoria, saith Bishop Davenant: St. Austin adds Perseveranter, and that makes the continual attendance of the Text. You never find this word in any Author, but, at the first view it represents some extraordinary Intention and Industry; Athenaeus applies it to Overseers of public Works; Themistius, to those Creatures that are most eager in quest of their Scent, pursuing their Game till they catch it.  
St. Mark, Chap. 3. Vers. 9. applies it to Tugging at a pair of oars; St. Luke to Prayers, which should be without ceasing: So then, the Diligent Overseer, the Waiting Ferry-man, the Sagacious Hound; nay, the Devout Soul, in his Prayers, doth not( according to these expressions) Outvye these Servants of God in their Attendance. Quum nullae Aerumnae nos are aliquâ avellere possunt, saith Stephanus; There is a Grain of Patient Suffering under the Burden, in his word Toleranter: And; this mindes me of our late martyred sovereign; What contradiction of Sinners he suffered, and, With what patience? wherein, though he was more Eminent and Glorious, yet, something like this seems to be the fate of all Kings. Seleucus long since delivered his Opinion; and, one of our Henryes seconded him. If we knew with what inward Cares a Crown was lined, we would not take it up though it lay prostrate at our feet: The Gilding of their Heads breaks their sleep; their Heads are Musing, whilst yours are Powdering. Chrysostomus says, The Crown is a convenient Night-Cap for the continual Head-ache of Princes: The oil of Gladness is indeed in the 〈◇〉, looking upwards; but, the Spirit of Sadness in this 〈◇〉, eyeing their Attendance below: And, this made Vespasian call their Purples Mourning Garments; saying, They carried more of Fancy, then Felicity: The Holy Ghost speaks no less, Acts 25. 23. 〈◇〉. Agrippa and Bernice came with much Fancy. God, that built the Temple upon the threshing-floor, to note our Harvest-work, raised the Throne upon lions; Creatures, that are said to sleep with their eyes open: He that Sits at the stern must not Slumber.  
The egyptian hieroglyphic for a King, was, Oculus in Sceptro; a sceptre with an Eye in it always Looking: A basilisk with the Head upwards, always moving. But, let us leave the Emphasis of the word, and look upon that of their worth; and, for that, let our Apostles Charge guide us, Rom. 12. 8. He that Ruleth, let him do it with Diligence; Intensive, Active, busy, Fervent in Spirit, he must be serving the Lord in his Calling. Ipse solum quiet fatigatur, saith St. hilary; tired onely for want of employment. The great Leviathan, that King of the Children of Pride, in the Waters, was made to take his pastime therein, saith the Psalmist: But, if we eye the Kings of the Earth, the Titles of Princes, or Circuits of Judges, we shall find them very painful; and, whilst they are attending their Work, fresh Work attends them.  
Continually attending— Strange Words, and stranger Work for Magistrates. 'Tis plain by this, the Manner in which a Duty is performed is as much to the Acceptation of it as the Matter: To neglect the doing of a Duty, and to perform it negligently, is an equal Offence in Gods eye; God may call such work Cabul, dirty, or displeasing, as Hiram did the cities King Solomon gave him, 1 King. 9. 13. He may say, Why have you gone about my Work so perfunctorily? as well as Why stand you idle? Cursed is he that doth the Work of the Lord negligently, saith God by the Prophet Jeremy; 'Tis deceitfully according to the Letter.  
And, well may this Interpret the former; for, in the neglect of our Duty, whilst we think to cheat Men, and impose upon God, we do indeed delude our own Souls most. Shake off that dull profaneness of Soul, 'tis St. Bernards Advice; The Sword of the Lord and of Gideon must still be the cry: Jacob got the Blessing under the Name of Esau, which signifieth working; in this sense we must have the Hands of Esau, if we expect the Blessing of Jacob. You have heard that the Prince is but a Servant, Gods Servant; and, that he must be diligent: it now remains to show where His employment lies; whether he do attend our Profit and Necessity, or our Pleasure and Superfluity: Therefore, lest we should think of the Magistrate, as the Scythian King said of the musician, That he was always making a great Noise in a matter of nothing. St. Paul sets down the Element wherein he is Conversant, Steering the Affairs of Church and State: and, this points me to my last words of my Text, the particular Sphere of their Activity— this very thing.  
There are ancient Land-marks of Prince, Priest and People; wherein the Apostle saith we must 〈◇〉; and, so we may, as in a Castle for Safety, or Sanctuary for Glory: Though one Star differ from another in Glory, yet they all shine in their own Spheres. If we act in our Calling, we act like the Heavens, ever in motion, and ever at rest.  
As 'tis in Nature, Gravia non Gravitant in propriis locis, so in the Societies of Men, our Diligence in our own Business is sovereign and Connatural to our Estates and Conditions; but, most times poisonous abroad, and fatal to ourselves and others: God hath proper places wherein the Creatures are to perform their Duties, and enjoy their Happiness: The Angels had Heaven, which was their 〈◇〉; if they will not keep their Stations above, Saint judas assures us they shall be reserved in chains of darkness below: Adam had Paradise,( a small Prohibited circled excepted;) but, if the Curiosity of his Gusto must stretch out to the Forbidden Fruit, a Sweaty Brow, and a Barren Land shall be Entayl'd on him and his for it: Christians have the Church, now keeping by the Tents of the Shepherds, they are safe: but, if they forsake the Assemblies, they may justly fear Cains judgement, or a Tradere Satanae. Keep your Stations then, and answer every Temptation that shall flatter you to the Opus Alienum; as Cujatius, that famous Lawyer of France used, when any requested his resolve in a point of Divinity; Hoc nihil ad Edictum Praetoris, That's our of my way. The Wisdom of King Solomon gave Shimei his Limits; safe he should be in Jerusalem, but, if he pass the Brook Kidron, he suffers: God, in confining us to our Callings, gives us a Line and Measure, which we should not pass, except we would incur the Apostles Censure, in being busy-bodies in others matters; Tertullian calls them Alieni speculatores: Like those Lamiae, that had Eyes Abroad, and Blind at Home. Sibi parciores foris toti sunt, saith St. Ambrose, This 〈◇〉 is a vile fault; Study to be quiet, and do your own business, mind your 〈◇〉.  
Corah riseth up out of his place, the Earth sinks under him: Sheba blows the Trumpet, which was not in his power, he forfeits his Head for the Blast. Absalon gets up into the Tribunal, which was none of his but his Fathers; his Ambition is humoured, and he mounts an oak, a fitter place for such a traitor. They that will not know their proper place here, shall go, 〈◇〉, Acts 1. 25, Judas-like, to their proper place after. Though Uzzah may have a very honest intention to support the tottering ark, yet, if he put forth his hand not being a Priest, digitus dei appears against him forthwith, because he did not 〈◇〉; They escape that sin by Negligence( for the Ark should not have been carried in a Cart, but upon their shoulders) but he suffers for his Presumption: Nay, even King Uzziah himself, a Prince, unlimited in the Tent, shall find, a Hitherto shalt thou go in the Temple, and no further: Though Civil things pass through his hands, Sacred must not. The sceptre is the Kings, the Censer is the Priests: and if Uzziah be a Rank-breaker, whilst Fury is in his mouth against the Priests, a wrathful leprosy appears in his own Forehead.  
To that extravagant Question, Master, What shall this Man do? How Tart is our Saviours Reply? What's that to thee? follow thou me: that's thy business. And, if the highest Prince hath his limits, lets see the 〈◇〉 he is bound to mind: And now I know not how to resemble these two Pronouns better then to the dansel Rhoda, Acts 12. 13. when St. Peter knocked, she opened not the Gate her self, but ran and fetched those that did it; so, when we knock to know the particular verge of Princes employment: These two Pronouns speak little themselves, but yet they call up all the preceding Verses to make answer concerning their attendance; the first Verse tells us, They serve us by that Order, which he, who is not the God of Confusion in kingdoms, any more then in Churches, hath appointed: The Fourth Verse tells us, They serve us for Chastising unruly Spirits, dissolving Religious Riots, for the punishment of wicked doers. 'Tis his Power that must cut off a wicked Haman, and advance an honest Mordecai, for the praise of them that do well, Vers. 3. He searcheth for a Joseph that can Divine, good Obadiahs, Daniels, persons of an excellent spirit, such as are faithful in the Land, these he advanceth: Would you know Heavens Imposition upon Princes? 'Tis for Order, for Punishment, and for Reward; this is their 〈◇〉.  
And now give me leave to Ingeminate the words; Are Princes Servants? this word may cool the too Imperious Spirit of any in Authority: Meminisse oportuit officii sui Titulum, as Pliny said to one newly elected Praetor.  
Remember the first word in your Definition is Servant.  
In the midst of the Triumphs of the Consuls at Rome, a Servant was thrust in: So Princes, upon the same account, have Service in their very Name, to mind them of their Office.  
Secondly, Are they Gods Servants? then must they do his Will, all his Wills, with a Princely spirit; bind yourselves in an everlasting apprenticeship unto God as David, lay down your sceptres at his Foot-stool, O Princes: If this great Master command you to Sacrifice your Joy, your Laughter, your Isaac,( though it sound never so harshly) it must be done. If a Captain of a Hundred could say to one, Go, and he goes, &c. What exact obedience is due unto the Lord of Hosts? 'tis your Interest as well as Duty to serve him: You that are public Servants shall have great Reward at the End, and great Protection in the Way; for, Who can lift up his hand against the Lords anointed, and be guiltless? Why, Are you not afraid to speak against my Servant Moses? this is Blaspheming Glory: nay, the very Intention, volverunt insurgere, in the case of Bigthan and Teresh, may fright the Rebel.  
Lest the Birds of the Air should reveal their secret, and the thing that hath wings declare the matter; both Intelligencers and Executioners it seems these may be: The eye of him that nurseth the Father,( of his Country especially,) the Raven of the Valley shall pick is out. Do they attend continually? And, the business they ought to attend? Doth not St. Paul insert one blot in the Character of Nero? Is he styled Gods Minister? then, servants, be obedient to your Masters( such are Princes to us) not onely to the Good, but to the Crooked, to the Foolish; 〈◇〉, saith the Apostle. To Tiberius Caesar our Saviour bids render: To Nero St. Paul:( for shane then to our Charles.) What Application can be more apposite then this of the Apostle, Render therefore to all their deuce. And now the 〈◇〉, Janus-like, looks 〈◇〉; As it binds the burden of Order, Punishment, and Reward, upon the backs of Princes in the former Verses; so, it imposeth upon us Tribute, Custom, Fear, Honour in the latter: Observe I pray you, how St. Paul spreads this Verse over the subsequent, Print for Print, as Eliah stretched himself over the Zareptan Child, to revive the Duty of Obedience, so dead in most: The several Offices in this Verse are as so many Load-stones, to attract the Renditions in the other.  
The Harmony of my Text, and this Rendition, would have been able to have quieted the Evil Spirit in a Judas Gallilaeus himself, this therefore is so adequately convincing.  
More strictly; Servants they are,( saith my Text.) Now Servants that venture for others should be born out in their Casualties: Quis militat propriis Stipendiis? Who goeth to warfare at his own Cost, saith the Apostle? Render therefore Tribute.  
Secondly, Gods Servant; And, they that have so Royal a Master, must have a Salary certain, that's most for his Honour, therefore pay we Custom.  
Thirdly, Such Servants as are of the Closet, and in their near Attendance, have a Reflection from his Deity: Moses his Face shone when he had been in the Mount with God; render therefore Fear.  
Fourthly, Gods Servants, for the good of Church and State: To whom should Honour be due if not to these? By the great Orator Tertullus his Insinuation Learn we may to address ourselves to our Prince, in that confessed Truth Acts 24. 2. Seeing that by Thee we enjoy great quietness, and that very worthy Deeds are done unto this Nation by thy providence, we accept it always, and in all places, with all thankfulness: O! How becoming is this Language in our Mouths, and this Tribute in our Hands?  
Tribute is due to them in token of our Subjection; and, by way of recompense for the great care, pains, and perils Princes sustain, that they may preserve us in Wealth, Peace, and Godliness. Suis rebus neglectis nostrae Curiae invigilant: Tribute therefore is due by Nature and Original Justice, as to the Defender of our Estates, Persons, of our Lives, yea of our Faith. God, who alone sets the Crown upon their Heads, bids us eye Him, and render to His Vice-Roys Tribute as a due Debt, not an Arbitrary Gratuity or Benevolence: Praestatis, non datis; Render, 'tis but a Restoring of part of that which God hath delivered to us. The arabic Version of my Text flies high, Siquidem exactores illorum Ministri Dei huic eidem negotio inservientes exactores: The worst of them are Gods Ministers; and, that of St. Austin aims no Lower, when in that Triumphant Language he breaks out, Dent nobis Tales Debitores Redditores, & Exactores ipsius fisci, quails praecepit esse Doctrina Christi: Give us, if you can, such Tribute-Payers as Christians, and this the Doctrine they Preach presseth upon them: And again, the same Father; Si censum filius Dei solvit, quis tu es qui non putat esse solvendum?  
The Wise Man tells us plainly, Proverbs 24. 28. He that robs his Father( and 'tis most true of the Father of his Country) he is the Companion of them that destroys Nations. But, What need we further witness, when every Woman that looks at her coin with the Mother of Sisera, may Answer her self, Whose is this Image or Superscription? From whom hath it its Authority? Receives its Value or Estimate? Is it not from King Charles? Render therefore— He hath a Right in it. What can the Loyal Party think too much to give to the Restorer of their Temporal and Spiritual Freedoms? What can others think too much to give him, who hath forgiven them their Heads? Kings are Nursing Fathers; What, Will you starve your Nurses? They are the Physitians that heal our Nation when it shaketh; Honour the physician whilst you live, render plentifully: Is not the Belly answerable for its viands by a suitable supply? and, So the Head for the Ornaments with which it is crowned? The Overflowings of a King, like that of Nile, makes the Country fruitful. Doth Saul enjoy plenty? he clothes the Daughters of Jerusalem in Scarlet: Then is Peace within our foretells, when Prosperity is in their palaces.  
Neither yet are they Cistersn that hold, but Conduits that convey your Money. The Circulation of your coin is as sure as that of your Blood: Petimusque damusque vicissim; They do but hand it to us. Render therefore a just payment for so great pains, a poor Pay( God knows) for so great Work, were they not assured withal, that what the People impart was not Praemium Laboris, a full reward of their Service; but, Stipendium Laborantis,( as Goran stiles it,) a Trifl●ng supply during their Service.  
Then do they receive a full recompense, when they pass from Attending many times an unthankful ingrate People here, to wait upon God and his Holy Angles after. In the mean time, if those solid celestial Orbs above, move not from any Internal Principle within but by their assisting Angel or Intelligence; Why marvel we that these Fluid, Sandy, Terrestrial Bodies below, cannot continue in any Religious or Civil Course except Princes attend their Motion, this great business. The Aethiopick version of the Text gives the very reason, Quia misit illos Deus; They were designed to this end: Et ad hoc opus praeficiuntur, to bend this Point where the Holy Ghost intends it; Suppose this great business a great Ship, where every one is an Adventurer; she makes a Return, not like Solomons Navy, 1 Kings 10. 22. of Ivory, Apes and Peacocks; but, with the Richest Jewels of Heaven, Plenty, Peace, Justice, Religion: Now, if this Pilot demand repairs of Wrecks or Losses, is it not sin in any to quarrel at his Bill, that believes he is Gods Servant for our Good? 'Tis not honesty to deny a due to his Servant, the Labourer is worthy of his gospel-privileges, and we have our penny-worth for our Penny: To deny Gods Servants Tribute, is Impiety; to deny Diligent Servants is strange Obstinacy; and, to deny Servants employed in so great and profitable Work,( as Hugo renders it,) is flat barbarism: And yet, all these he must be Guilty of, that will not Render; For they are God's Ministers Diligently Attending the same thing.  
You then that really are such Servants of God, desiring to Walk in Your Places Answerable to Your great Names, Comfort yourselves with this Title; I have a Good Master( said one of the Fathers frequently;) And, good Hylarion hereupon breaks out, Egredere anima mea— Thou hast served thy God Seventy years, go forth Joyfully; Lord, now lettest thou thy Servant depart in peace, and let every of us strive to do such Faithful Service to our God in our several Stations and Generations, that we may at last hear that Harmonious Voice of our Great Master, Euge bone serve: Well done, good and faithful servant, enter thou into thy masters Joy.  
FINIS.