THE MAGISTRATE'S COMMISSION FROM HEAVEN. Declared In a SERMON preached in Laurence jury, London, the 28. day of Sept. 1644. at the Election of the Lord Major. By Anthony Burgess, sometimes Fellow of Immanuel College in Cambridge; now Pastor of Sutton Coldfield in Warwick shire, and a Member of the Assembly.  
Imprimatur  
THOMAS GATAKER.  
LONDON, Printed by George Miller for Thomas Vnderhill at the Bible in Woodstreet. 1644.   

TO THE RIGHT HONOURABLE Sr John Wollaston Knight, Lord Major; AND To the Right Honourable Thomas Atkin Esquire, Lord Major Elect of the City of London.  
Right Honourable,  
IT is a serious and grave resolution of CALVIN, 
Calvin. in 1. Epist. in Tim. cap. 2.  Tenendum est illud principium, etc. That principle and maxim is firmly to be kept, viz. That Magistrates are appointed by God, to safeguard, and preserve Religion and public honesty, even as the earth is ordained to bring forth fruit for nourishment, and therefore as when we pray for our daily bread, we also entreat God to make the earth fertile and fruitful; so when we pray, that Christ's Kingdom may come; we also beseech God to raise up Magistrates, that may preserve and propagate his truth; But as the earth is many times cursed, because of the sins of the inhabitants thereof, so God for the iniquities of a Nation, raiseth up Governors in his wrath, to be a scourge to them; All which showeth the great necessity of that injunction, to pray for Kings, and those in Authority, that we may live a quiet and godly life under them; and this is the intent of the future discourse, which by your Command is now published, that otherwise had been buried in silence: I have not launched into that great question, De jure Magistratus circa sacra, though I have spoken a little obiter of it, The Magistracy and Ministry have their distinct bounds, and yet are mutually to help each other, Quamdiu Respublicae manent hospitia Ecclesiae, tamdiu sint mansurae; As long as Commonwealths are Inns, like that in Bethlehem, to lodge Christ in, so long they will abide and flourish. I have adventured to join you both in the Dedication of this Sermon; partly, because you both did encourage to the publishing of it: and partly, because the Lord hath raised you both up in the place of Authority; The one being almost at his races end, and the other beginning his journey. The one having found the experience of God's Protection in the managing of that Office, which is surrounded with so many discouragements; and the other needing all provocations not to faint in such a public work: The Lord so bless your Honours in this public Service, that the whole City, yea, whole Kingdom may praise God for your Fidelity, Prudence, and Piety therein.  
Your Lordships, to serve you, ANTHONY BURGESS.   

THE MAGISTRATE'S COMMISSION FROM HEAVEN.  ROMANS 13.4. 
For he is the Minister of God to thee for good.  
WHat the Father Gregory Nazianzen said of Moses, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ocean of Divinity, the same may be said of Paul: for do but view this particular Epistle to the Romans, you shall see in the former part of it, that he hath a Medulla, or a Synopsis, as I may so say, purioris theologiae, he hath a Synopsis of the pure and exact Divinity of Original sin, of Sanctification, of Justification, and of Election. In the twelfth Chapter you may see Paul's Ethics and Morals, wherein the efficient cause of Actions is made, not with Aristotle, man's power, but the grace of God; and the end, not man's glory, but the glory of God. And in the fourteenth Chapter, there you have Paul a Casuist, determining cases with a great deal of circumspection and caution. And then in this Chapter here you have Paul's politics: The beginning of this Chapter is the Magistrates Magna Charta, or his Commission sealed from Heaven, whereby he may be encouraged to go through his office, notwithstanding all men that dispute about lawfulness of Magistracy: and notwithstanding all the discouragements that he shall meet with in the practice of it; there being nothing more necessary to a Magistrate then to be informed of this, that his Calling is of God, and that God hath a peculiar providence over such. It is related of Frederick Duke of Saxony, when he was almost discouraged by the popish doctrine about Magistracy, and the office of a governor; at last, when Luther writ a book De magistratu, and the Duke had read it, he lifts up his hands to Heaven, thanking God that at last he was convinced, the state of Magistracy he lived in, to be pleasing to God, and that he might in it do him a great deal of service. Now the Apostle, he deals very exactly, and methodically about a Magistrate.  
First, he lays down a general Proposition at the 1. verse: Let every soul be subject to the higher powers: or unto the high powers: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek: and this translating of it, Higher powers is periculose says Beza: as if none but higher powers were to have obedience. Let every soul be subject: this brings in Papists, Monks, the whole Clergy of Popery: It brings in all spiritual men (as they call them) whatsoever: And as for that same evasion, Let every soul, Omnis anima, id est animalis homo, as they cite it out of Origen, it is very ridiculous: And as vain is that of others, who say, he speaks here of Ecclesiastical power, for he gives a sword and tribute to this power, which cannot be understood of Ecclesiastical power: So you have then the Proposition laid down: and this he backs with many Arguments: First from the efficient Cause: The powers that be are of God: how this is to be understood, I shall show you anon in the Text, only thus: when he says, there is no power but of God, it is not to be understood permissiuè, or ordinatiuè, or directiuè, for so sin, and evil, and wickedness, or the devil; these are of God by way of permission, and by way of ordering and directing: But the Apostle means more: He is of God approbatiuè & mandatiuè, by way of approbation and by way of command, as I shall show you anon. And the Apostle layeth it down both affirmatively and negatively, That there is no power but of God: This is more than affirmatively: for some might think, though the kingdom and power of Israel was of God, yet notwithstanding, is the power of the Roman Emperors of God? and then amongst Roman Emperors, the Christians might have thought, though Titus and Vespasian, these that were called, diliciae generis humani, the darlings of mankind, yet was Domitian and Tiberius Nero of God? He answereth, There is no power but of God, that is the first Argument.  
The second Argument is brought from the contrary: Whosoever resisteth the power, resisteth the Ordinance of God. This place you know is frequently brought by Court Divines against the Parliaments defensive war: but no such inference can be made; for the Apostle speaks generally: we may as well prove, that they that refuse the Parliaments war, resist the Ordinance of God; for the Apostle speaks largely, All power is of God; And Parliamentary power being power is rightly of God: therefore he that resists that power, resists the Ordinance of God: So that that makes nothing but the clean contrary may be as well proved from thence. As for the main question itself that is so frequently agitated, I need not insist on it, wherefore I proceed.  
The third Argument that he brings, it is from the end of these, they are not a terror to good works, but to evil, facile est imperium in bonos, the Government on those that are good, it is easy. And so he comes to this reason in my Text: For he is the Minister of God to thee for good. In which words observe,  
First, the Magistrate described by his Office or Nature, he is a Minister. Secondly, by the Efficient Cause, he is of God. And thirdly, by the end, To thee for good.  
1. He is a Minister, a Minister in what sense you heard: Not a minister as Nabuchadnezzar was said to be a minister: or as Attila was called flagellum Dei, a scourge of God, by way of God's providence, working such and such things, no, but he is a Minister by way of command, and by way of approbation. The Greek word is diaconos, those words that are applied now, and appropriated to Ecclesiastical Governors, they were at first used of Civil; as, Episcopos, the same is used by the Septuagint, for one that hath an oversight, or inspection in Civil matters: And so Tully useth the word Episcopos, for one that had an oversight over some State commodities. And thus diaconos here in the Text, though it is used now Ecclesiastically, yet at first it was taken largely, for any one that did serve: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word afterward here used; it is not as the Papists would have it, only to be appropriated to sacrificing, but is extended largely unto all kind of Service: he is a Minister, his power therefore is bounded.  
And secondly, He is said to be of God, that is the Efficient Cause: (I shall speak more of that anon.)  
And thirdly, You have the End: First there is the finis cui, the End for whom, and that is for Thee; for Thee a Christian, though he be a Heathen Emperor. And then the finis cujus gratia, for what it is, and that is for thy good: For he is the minister of God to thee for thy good. Thus you have the words explained. Now the Doctrine that I will raise from the points shall be this:  
That Magistracy or Government is appointed of God, for the good of mankind.  
In the handling of this: First I shall show you, how it is of God, with the Attributes that the Scripture gives to the persons in it. Secondly, the End of it. Thirdly, the Extent of this power. And fourthly, the Qualifications of the person. And the Reasons of it: And so make Application, not intending to be tedious.  
Magistracy or Government it is appointed and ordained of God for the good of mankind.  
First, the Apostle here speaks not of persons, but he speaks of the office, and of the Government itself: And then withal, he speaks not of the abuse of the power, and of the Office, but he speaks of the use of it, the right use of it: Now, I say, Magistracy it is an Ordinance of God not only under the old Testament (as Anabaptists would have it) but also under the New Testament. And that it is so, it will appear by places of Scripture that I shall bring: only, this you are to take notice of: That Magistracy may be said to be of God; partly, because God is the God of order, and so positively he commands it. And then partly, because he hath engrafted it in the Law of Nature, that there should be a Government, and that there should be power: Those two ways it is of God. But now in Magistracy or government there are these four things considerable:  
First, there is the Nature, and the forms or kinds of it: As Government, whether Monarchical, Aristocratical, or democratical: now all these are of God, one as well as the other.  
And then in the second place, You have the Designation, or the Application of Government unto this or that man: and this is of man.  
And then thirdly, You have the Extent of this power, how fare their power shall reach: and this, also is of man.  
And then lastly, There is the use of this power: and this, also, is of man; though to use it well, be of God. So then you may see in what sense it is said, That Magistracy, or Government is of God. And that it is so appears by these Arguments.  
First, Because the Apostle, not only here to the Romans, but likewise in the Epistle to Timothy, and in the Ephesians, doth diligently press this duty of submitting unto Government: now if it were a thing absolutely unlawful, if it were a thing that were absolutely a sin, why then would the Apostle press those duties?  
And secondly, You have Examples in the Scripture of those that did make use of the Magistrate: As Paul when he was in danger of his life, he makes use of the Magistrate for the saving of himself, which, how could he do if it were a sin? Thirdly, The second Psalm: and in the Prophet Isaiah, you have prophecies, and Psalms by way of Exhortation and Instruction unto Magistrates, that they should receive Christ, and his Kingdom, and order, and worship, and government: now all these things could not be, if the thing were unlawful.  
Yea, it is so of God, and so natural, that Divines do think that Magistracy and government would have been in the state of Innocency: for certainly there would have been paternal authority, and filial subjection: and why (when the World should have increased by time) should there not have been subjection unto Magistrates? not indeed by way of fear, or by way of pain, as it is now; no more than a child would have been obedient to his parents, on such terms, but in a happy, and in a blessed way, and for order sake. Thus you see, it is of God, and in what sense.  
In the next place, Consider the titles that the Scripture gives unto Magistrates, which mightily sets forth their duty, and their office. As in Joh. 10.35. they are called Gods: it is a place that is quoted out of the Psalm: If he called them Gods to whom the word of God came: Hensius, would have it, Against whom the word of God came: and certainly, if you consult with the Psalm, That seemeth to be reprehensory and objurgatory; to those that were Governors; and our Saviour's argument is stronger: If he calls them, against whom the word of God came; came condemning of them, and chiding of them, and reproving of them; if he calls them Gods, then is it any great matter that I am called God? But take it as we render it: yet you see it is, they are Gods: and the word of God came to them: that is, the word of God came to them, and appointed them; as well as it came to Ministers and appointed them, thus they are Gods.  
Furthermore, they are called Shepherds, often by the Prophet: and these sheep what have they done? and to feed the flock: this denotes what a great deal of care, aught to be in them about the Commonwealth.  
They are called Fathers: patres patriae: I risen up a Mother in Israel: to show that there is no Governor or Magistrate, but aught to love the Commonwealth more than his own child and the offspring that cometh from him.  
They are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that do good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some is properly applied to God, yet given to the Magistrate. So that these set forth the sweet affections, that aught to be in those that are Magistrates and Governors. Caligula, was a Monster rather than a Magistrate; he complained there was no public calamities, nor public judgement to destroy his people. And so Nero, when he heard that spoken out of the Tragedian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I die, let all the world be set on fire: he added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, while I am alive. These were Monsters of men, rather than Magistrates, according to these titles and offices that are prescribed.  
The Scripture also gives them Metaphorical Titles: as sometimes: in Gen. 45. they are called Adonim, the basis, foundation, the pillars: sometimes the shields, the corner-stones, the repairers, the Physicians: in Isa. 5. I am no healer, (saith he) that is, I am no Magistrate: this shows forth the great power, and great excellency of Government. And therefore in Dan. 4. Governors are compared to great trees, under the shadow of which there is a great deal of safety, ease and protection; And the reason (say some) why that Samuel in the sacrifice, gave Saul the shoulder, was to denote, how that Saul should bear upon his shoulders, the people, and be able with a great deal of strength, to govern and to rule them. Thus you see the second thing. That as they are instituted and ordained of God, so they have likewise glorious Titles and Names put on them whereby they may be made sweet to mankind.  
In the nexe place, You are to consider the end, for which they are: and that is laid down here in the text; For thy good, for the Commonwealth. And this is mainly to be considered, that the Commonwealth is not for Governors, but Governors are for the Commonwealth: they are the great servants of the Commonwealth: like the sun that hath not light for itself but for the world: and therefore the Hebrew word for the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a root that signifies to be a servant: the Sun it is the great servant of the world, it hath a light for the world and not for itself: and so likewise Governors they have wisdom, not for themselves but for the Commonwealth: they have parts, they have power, they have strength; all these things not for themselves but for the Commonwealth: That was a good Emblem of a Governor, that had a Torch burning with this Motto: Alijs inserviens meipsum consumo, While I serve others I spend myself; the propriety is in the Commonwealth, the administration, that is in Governors, so that this is mainly to be considered by Governors. And, oh! that this were planted in all their hearts, we are not here in this place to set up ourselves, we are not for our own honours, for our own wealth, for our own riches, but we are for the Commonwealth. Ideo haec feci (says he) ut conscientia & respublica mibi gratias agerent, therefore have I done these things, that the Commonwealth might thank me, and my own conscience. Among the Grecians there was an action called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against those Officers that did not administer for the public good: so by this you may see, that Officers, Magistrates, Governors, they are not to say, this is the glory I will have in such a place, and this is the pomp that I will have; but only, they are to consider the end, and that the people may know of them and say of them, that they are, tam pro se, quam super se, that they are as well for them, as above them, and if this were laid in the hearts of men, how would they be willing with Saul, to hid themselves among the stuff, rather than to be taken into public places; considering that as long, as they are there, they are not their own, but for the Commonwealth: this is the end of Government.  
Now in the next place, I come to show you the extent of their power.  
First it extendeth, unto the reforming, and to the redressing, of all the corruptions that creep into the Church of God, and into the Worship of God: this the Magistrates power reaches unto, in Deut. 23. And so we read of Josias, Moses, Hezekiah, all these worthy Governors, their power did reach to the redressing of the abuses that were in the Church of God, when Idolatry and superstition came in: so that it is made their sin, that the high places were left: Why the Magistrates had power then; and should not have power now, there can no solid reason be given. Indeed the manner of the punishment, belonging to God's Judicial Law, that may be altered, but their duty to preserve the Worship of God, which sloweth from the Moral Law, cannot cease: And certainly, such Governors that do arise to do so, they are as welcome as those men were that we read of, that came and rolled away the stones from the springs, and took away the earth which the Philistines had thrown in, that so the cattles might drink: I say, no less welcome are those Magistrates and those Governors to be that rise up, and take away the stones that have been rolled on our springs we drink of, and throw away the earth that was cast into them by the Philistines. Yea Magistrates are to do this in the first place, before all other considerations whatsoever: So Moses he began with the Administration of the Pascall Lamb, when he carried them out of Egypt: And Gideon began with the erecting of an Altar to God, before he purged the Commonwealth: And so Josias did, and others, they began in the first place with that.  
Again, in the second place, their power extendeth yet farther, and that is to restrain Heresies and Errors, or any thing that may spread itself to the destruction of the Church, they are to restrain them also. I know that this is a Question of a great and large dispute, and I have not time to venture into such an ocean as this is; only a little I will say of it: Austin, he was indeed of judgement once, that the Magistrate ought not forcibly to repress Errors and Heresies; but afterward, when by experience he did see, that the Gangreen did increase, and that it would spoil the whole body; and when he had experience that men who were by fear brought into their duties, at first, yet afterwards they began to know and love the truth, he altered and changed his mind: yet notwithstanding many things are warily to be said here: I will but briefly touch them, and so go on to other matters.  
As in the first place, the most proper, and suitable, and genuine way to cure an Error is, to bring Arguments out of the Scripture. Fides est donum Dei non Caesaris, says he well; Faith it is not Caesar's gift, but it is God's gift: and so, Fides est suadendo non imperando, many such things are out of Lactantius to that purpose: For certainly if humane persuasion cannot bring a man to believe: Veritas (as Tertullian says well) docendo persuadet, non suadendo docet, Truth persuades a man by teaching, it teaches not a man by persuading: it is much more true then of Threatening, and of outward violence.  
But then afterwards, if men still remain refractory, than the Magistrate hath a power to compel to the external means of faith, though the Magistrate cannot add fidem cogere, compel to believe; and no man doth credere invitus, believe against his will, all this is true, yet notwithstanding he may compel to the external means of faith and of salvation, as you see all the Magistrates in the Old Testament did: and Parents may do it, and aught to do it: and then why should it be denied unto a Magistrate?  
Again in the next place, there is a wary distinction to be made between Errors, some that overthrow fundamentals, whether directly, or indirectly, immediately or mediately, and here a great deal more severity is to be used: As, Popery, that overthrows fundamentals, directly or indirectly. Arrians and Socinians, that immediately oppose the deity of Jesus Christ, and such things. Also such, that deny Magistracy, and so overthrow politic societies: So likewise Antinomians, or Autonomians, men that would overthrow the Law of God, or be a law to themselves merely without any bounds: These opinions are plainly prejudicial to piety, or to civil societies, therefore the Magistrate is to see, that such fire do not kindle, and by degrees burn, till all be consumed into ashes; but yet still he is patiently to try all fair ways of convincing before he proceedeth otherwise.  
But then there are others that are of an inferior nature, and there Augustine's rule is good, Saeviant illi, qui nesciunt quantis gemitibus datur vel tantillum de Deo intelligere, let them be sierce, and cruel, who know not with what sighs it is given, even to understand but a little of the truth of God: In Rom. 14. there you may see a tenderness, aught to be allowed to those that are weak: and as the Physician saith, dies & quies quandoque sanant hominem, so it is true likewise of Errors that are of a less size, many times, ease and time they will heal the man: howsoever, the Magistrate is here to be wary, for, nihil est periculosius immaturâ medicinâ, nothing is more dangerous than an unripe, or an unseasonable medicine: But this requireth a large Tractate.  
In the third place: Their power extendeth to all the outward moral duties of the second Table: and here properly the power of the Magistracy is to be seen: to set themselves against all wickedness, to be zealous against vice, to see that the Law of God in all the Commandments of it be kept, remota justitia quid sunt regna, nisi magna latrocinia, said Austin, let Justice be taken out of the way, and then what are Kingdoms, but great piracies, and robberies? and therefore he ought to be zealous against vice, and to set against all impiety; if thou dost evil be afraid: Beloved! how happy is it, when the drunkard is afraid, and the swearer afraid, and when the ungodly man is afraid of a Magistrate: this is the end for which God hath given him his power: if thou dost ill (says he) be afraid: so then, his power, extendeth to the keeping up all the duties of the Law of God.  
Now in the next place, I must give you a limitation of this, that though the power of the Magistrate extendeth to all these things, yet for all that, there is a bounding of his power: therefore it is distinct from the Minister's power; it is distinct, I say, from Ecclesiastical power; Whose sins ye remit, are remitted, these things are not said to a Governor, nor to a Magistrate; And so to preach the word of God by way of office: And to administer the Sacrament, They are a distinct power, they are not to be confounded, though they mutually help one another: if we have a Ministry, but not a Magistracy, we may live (piè) godly, but not (commodè) quietly, and if we have a Magistracy and not a Ministry, we may live (commodè) quietly, but not (piè) godly, they mutually help one another. And yet for all that they are distinct, they are not to invade one another, but they are to remain different in their bounds: Besides, they are bounded in regard of their power; because they may not do any thing against God, he is but the Minister of God, and therefore is to take heed, what God will have done in his way and worship; least of a Minister of God, he be made an adversary to God: Hence people are not to obey a Magistrate, nor a Governor when he commands against the word of God. Colimus Imperatorem (said Tertullian) quemadmodum Deo libet, & ipse expedit, we honour the Emperor as it's commanded by God, and as it is expedient for him. This was their resolution in the Acts, whether it be fit to obey God, or man, judge ye, da veniam ô Imperator, tu carceres, ille gehennam minatur, pardon, O Emperor! thou threatnest prisons, but God threatens Hell; So that we are not to obey him against the word of God: He is but a Minister, and being but a Minister, he is bounded still, that he may not prescribe any thing in the worship of God, nor in the Law of God, that God hath not laid down. We read in levitical ordinances, that always the head of a Sacrifice was to be thrown away: though this beast were to be offered and that, yet still the head was to be thrown away: to teach (say some Expositors) that a man's head in the worship of God, it is to be laid aside: he is not to go according to his own inventions, but he is to keep merely to the command of God. And thus have I done with the first part of the Doctrine.  
In the next place, I come to show you the Qualifications of the person that is to govern: and so shall make Application. I intent to be short because of your great and weighty business. And therefore in the,  
First place, the first Qualification that is requisite in him that is to govern, and who is thus a Minister of God for the good of the people, is, That he ought to be knowing of the will of God, out of the word of God, and that he ought to have the fear of God settled in his heart: that, that is necessary, you may see how the King was commanded, in Deuteronomy, to write out the Law of God himself, with his own hand, notwithstanding all his public employments, that so he might be understanding of the word of God, and acquainted with it: nay, and not only to know it, but if he do err, that he be willing to be reproved and informed: dilexi virum qui magis arguentem quam laudantem probaret, I love the man (said Ambrose of Theodosius) that does delight more in one that would reproove him, than one that would flatter him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either nothing, or that which is sweet, is the rule given among the Heathens: either we must speak sweet things unto Governors, or else we must speak nothing at all: but now (says David) Let the righteous smite me; though it be a smiting, yet notwithstanding for all that, he shall count it better than oil: so that he ought to be understanding of the word of God, that is, willing to be informed, and reproved, if he go out of the way.  
And then this knowledge is to have all the affections joined with it; fear, and love, etc. to say as he said, Pereat magis totum regnum, quam ut semel contra Deum peccem, Oh! let all this earthly Kingdom of mine perish: yea, totus orbis, (as he adds) let the whole world, rather than that I should once sinne knowingly against God: this aught to be the resolution in every Governor and officer; Let the whole Kingdom perish, let all my estate, let all my glory, let all my pomp perish, rather than I should once offend against God: And as he is to have the fear of God in his heart, and the knowledge of God out of his word: so his delight is to be unto those that are godly, and to those that are holy: as David makes it his resolution, My delight (says he) shall be on the faithful of the Land. So then, this is the first thing necessary unto a Governor, one that understands the word of God, one that hath knowledge, soundness of judgement out of the same.  
In the second place, another thing requisite is; That he be of a public spirit: for beloved, to be in a public place, and to have a private heart, and to have private ends, how incongruous is that? Woe be to thee, O Commonwealth, where thy Governors have as many eyes as Argus, to find out profit, and matters of gain: and as many hands as Briareus, to receive and take the same: We told you they are for the Commonwealth, and the Commonwealth is not for them; and so they ought to labour for a public heart and a public spirit: My parts they are the Commonwealths, my power it is the Commonwealths, my time it is the Commonwealths: He ought to abhor all enriching of himself, on the loss of the public: oh! what a woeful thing will it be at the day of judgement, to have a man crying as Judas said, here, take this silver, and take the gold again, or take this estate again that I have got by robbing of the Commonwealth: And how necessary is this to our Governors, to our Magistrates, to our Commanders, to our Soldiers; all that have to do in the public, that they would consider, that they are for the public, and the public is not for them: Austin considers much that out of Tully, respublica, is, res populi, the Commonwealth it is the people's good, it is, res populi, and therefore now, they are not to enrich themselves by it, nor to look at their own ends in the public.  
In the third place: As they ought to be of a public spirit; so, much in prayer unto God, that they may be conducted in this way: for certainly, when you are put into an office, into a government, you do (as it were) set to sea in the midst of a storm, and of a tempest: and therefore how much need have you to pray to God, that the tempest and storm may be allayed: Ulysses would not go to sea till he had gotten all the winds in his vessel, that so he need not care for a tempest: and so thou that art to enter on an office, or a government, do not do it till thou hast prevailed with God by prayer; and be much seeking of him, that he might give thee wisdom; You see Solomon did it, he begged of God, that God would give him wisdom to go in and out before the people: and certainly, a great deal of reason there is, why they that are Governors should beg wisdom of God, if you consider but, how hard a thing it is, to judge of men that are of various dispositions, and various judgements, nullum animal est majori arte tractandum, (says he) there is no creature in the world that is to be handled with more art, than man is: And Father Nazianzen, he cries out, ars artium est, & scientia scientiarum, etc. it is an art of all arts, and a knowledge of all knowledges, to be able to govern a man: he is the most various, and the most uncertainest of all things in the world, and therefore he ought to be much in prayer to God.  
And then besides, the discouragements that are in the way, the murmur and repine of people; the loss of opportunities, and not laying hold of advantages: and then the miscarriages, that they cannot fall, but they fall like great trees, that beat down the lesser: if thou be'st a Governor, and thou art damned, thou damnest many with thee; therefore thou hast the greater cause to pray to God.  
In the fourth place: Another is, Wisdom and Prudence, that is a main, and a necessary thing too, in those that are to govern; and in those that have to do in the Commonwealth: for (as I told you) it is like a man in a ship in the midst of a storm: how unhappy, and miserable is that ship that hath an unskilful Pilot in the midst of a storm: and therefore 'tis said of Moses, that he did lead them with the skilfulness of his hands; there was a great deal of prudence and wisdom requisite in it, to be able to think thoughts of good for the public, to be able to know which is the best way to do good to the public: these are mighty things. And therefore you see how David was afraid of an Achitophel, he thought that a wise man would do him more hurt, than all the men in the world: They must be men, that can lay hold of all occasions, that are able to overcome difficulties, and able to compose them; able to heal breaches: it is true indeed, it is many times the fate of wise men, and those that are most prudent, to be less accepted with the people; because they are circumspect, and cautelous, and wary in what they do: whereas, papulus favet fervidis, the people they favour those that are violent: and they had rather have faelicia ex casu, then bona ex consilio, they had rather have happy things, by mere chance if it fall out by a bold venture: then to have good things slowly by a way of counsel and prudence: yet for all that wisdom is necessary: no man will bring a little light into a great room: and a little wisdom ought not to be brought into the office, that requires all the parts, and all the powers of a man.  
In the fift place, Another Qualification that is requisite, is, Fortitude, and Courage, and Zeal: Wisdom is the eye; but Courage and Fortitude that is the hand: and so to the one there must be the other joined; and certainly, where there is not zeal for God, and zeal against vice, there can be nothing done rightly: therefore Magistrates are called Elim, they are called the strong ones: as therefore, I told you, it is not enough for a Magistrate to say, I desire to do good, and I feign would do good, but he must know how to do good: So on the other side, he ought to be full of courage, and full of fortitude, that he be not any way hindered in the doing of the same, that he neither be flattered out, nor frighted out of his duty: not to be afraid of the people, nor yet to be afraid of great ones. You may see Saul for fear of the people, and Aaron for fear of the people, how they were forced to commit sin: And so likewise on the other side, not for fear of great ones, that was Zedikiahs' fault, that for fear of the Nobles, he delivered up Jeremy.  
Further in the next place, another great requisite in him, it is a holy care of Family, of Officers, of those that belong to him, if he be a superior. This you may see to be the resolution of David in the 101. Psalm: it is a Psalm that it is well if all Governors would be diligent in; you may see what he did resolve on, when he came to be a Governor, what family he would have, and what Officers he would have: thore should be no liar in his house, nor no man profane in his house, and he would destroy the wicked betime: and this was the purpose he did take on him: So that he ought to be careful of his Family, and of those that are under him, that they be not profane, that they be not bribed, that they be not deboist or ungodly. Beloved, to see a Governor with those following of him, that fear God, and that fear an oath, this is the best Lord-Majors show (as I may say.) It is spoken of Constantine to his great praise, that he would gather all his Court together, and have the Scripture read in his Palace, and pray with them, this shown his care of his Family. That was Joshua's resolution, I, and my house will serve the Lord.  
Then again in the next place, another Quality is diligence, and attending unto the office, making it to be their whole business: for so you may see here, the Apostle adds at the sixth verse, Attending continually upon this very thing: the word is emphatical: they attend only to this, and they attend wholly to this, they make it their business: Beloved! you aught to see the Laws be executed: it is a vain thing to have good laws, unless Governors be diligent to see them executed; a good Law without execution, is like a Bell without a Clapper: and therefore the good Laws that are against Swearers, and against Drunkenness, and breaking of the Sabbath, and the like; these things Governors are to be diligent in the executing of them: he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a walking and a living Law, diligent in this, Woe be to thee, saith he, in Eccles. 9 when thy Prinoes' eat in the morning: implying, that all the morning, all the day (almost) it ought to be taken up in the public business, and that it ought to be your day-care, and your night-care, and your morning-care, even the Commonwealth.  
And then another thing is Patience, that is also requisite in those that are Governors, under a world of unthankfulness, and impatience, and censuring by the people: you may see what a deal of patience the happiest Governors in the world have been put upon: Moses and Aaron, though they took them out of bondage, and would have led them into Canaan: yet the people when they were always in straits, were ready to cry out, these have undone us, and brought all this evil upon us. And so David, notwithstanding his good government, yet when the people were in danger, they spoke of stoning of him: And so we might speak of Themistocles, and Cato, and many others; that when they had spent themselves for the good of the Commonwealth, yet were most ungratefully, and unthankfully requited again by the people; so that they had need of a great deal of Patience and forbearance, regarding the public more than their private injuries: It is related of Themistocles that when he was old, and had long governed the people, being wearied out with their unthankfulness, he said; That if he had the power to dispose of his life, and that there was one way wherein the greatest and the highest honours were for him in the Commonwealth; and another way was present death; he would rather choose the one than the other. And so likewise of Aeschines, when he was delivered out of his office, he thanked God he was freed of the Commonwealth, tanquam à rabida cane. Thus there needs a great deal of Patience to go through the unthankfulness of people, through their murmur, discontents, when then have laboured for the public good, and spent themselves.  
Further, there is requisite a great deal of Clemency and Moderation too; it is true indeed, lukewarmness, or pusilanimity, those are cursed, and they ought not to be in a Magistrate: Nothing spoils Government more than when languor justitiae does come sub nomine pietatis, when a faint-kind of Justice comes under the name of piety: but yet notwithstanding when we are bend for, and set wholly for God, than the Administration of Government with a great deal of moderation and meekness is very excellent: it is true, Arduum est misereri simul & sapere, it is a hard thing to be pitiful, and to be wise too; to have one's affections up, and to be wise too; yet notwithstanding we ought to do it: and a man is to have command over his passions; especially a man that is in authority: it is more than to win, or overcome a great City; there is a great deal of difference between a moderate man, and a middle man; a middle man that lies down in a cursed indifferent neutrality (as the Covenant well calls it) He is not for the Cause of God, or the public good; but the moderate man is fully for God, wholly for the Cause of God; only the Administration of his power it is with a great deal of wisdom and mildness: here's a world of difference between these two; and therefore you ought mightily to distinguish them. It was noted as a wicked thing of Tiberius, that he medios viros optimos judicare, he did judge the middle men to be the best men: but what did he mean by middle men? Men that could not abide eminent virtues, nor great vices: He did hate eminent virtues, because from them he did metuere periculum sibi, he was afraid of danger by them. And then he did hate vice too, because by them he did metuere publicum dedecus, he was afraid of public disgrace: There are many of that temper: But now a moderate man, he is a man whose heart is faithfully set for God, and who is bend for the public, and all his soul is in it, and he is  in it; yet notwithstanding the administration of this is with a great deal of meekness.  
And then in the last place (and so I shall conclude) he ought to be humble, and trembling under this account that he is to give; that is necessary; they are not to lift up their heads above their brethren. As they are to take heed of pusilanimity and lowness of spirit, Contemnitur Magistratus qui seipsum prius contempsit: that Magistrate must needs be contemned by the people, that hath first contemned himself by his low carriage. But yet on the other side, he ought to be full of humility, to tremble under the account he is to give: what shall he say to God? what shall he answer to God? might not he have hindered this measure of vice? might not he have done this good, and that good? It was a good saying of Seneca, Principi non minis turpia sunt multa supplicia quam medico funera. Many punishments, they are as great a shame to a Governor as funerals are to a Physician: for it implies, that the Governor should have had a great deal of care, and have prevented the punishment: happily his carelessness hath wrought it; happily his negligence, or want of zeal hath wrought it.  
Now in the managing of these he is to follow the rule of the Word of God, without any carnal policy, or without any subtle considerations whatsoever; to be plain hearted in carrying on the work of God; and you see when David would run to carnal policy, it spoilt him. And so Jeroboam, it was his worldly and state policy that did undo him: we ought to be so trusting of God, and depending on his Word, that when we do our duty, we are to leave the success wholly to him.  
The Reasons why they that are in Government must be thus qualified:  
First, all their Actions have influence into the Commonwealth, and therefore it behoves them more than others to be so. The Eclipse of the Sun makes a great deal of motion and alteration in things below; and so, any Eclipse in those that are in Authority, and Government works great but sad effects in inferiors.  
And secondly, they are to do it, because God hath a special care of them; who keeps thee that art in Authority and Government, that the wicked rise not up, and that the ungodly conspire not as one man to destroy Magistracy? who keeps this, but the Lord, that keeps the waves of the sea that they do not overflow.  
A third reason is, because their guilt will be the greater: Oh! beloved, it may be God is never more angry with a man, then when he puts him into a high place; then when he puts him into some great Office, that which he is glad of, (it may be) and that which he studies for, and plots for, and desires for; the Lord says he shall have it, but he shall have it in anger; he shall have it as the occasion wherein he will vent his sins the more, and as the advantage wherein he will destroy his own soul; it may be God may never be more angry with a man, then when he lets him come into a place of Public trust; and therefore he ought the more to tremble and to quake under the consideration of this.  
Use 1 In the first place, let us make this use; is it so that Magistracy is appointed of God for our good? Government, is it for our good? Then it may reprove all those opinions and errors that are about Government; either in the defect, or in the excess of it: In the defect, Anabaptists and Socinians that question the Authority of Magistracy: and so likewise Papists, though they question it not, yet notwithstanding have many destructive opinions about it.  
And then, on the other side, in the Excess, for there is politic idolatry as well as spiritual; we may make a Magistrate an idol; and that is, when we will obey him against God, when we have no other ground for our Worship or Religion then the Authority of a Magistrate, we look not to the Word of God; this is politic idolatry, Quicquid rex Demetrius jubet id erga homines justum & Deos sanctum, that was their resolution.  
Use 2 In the next place, Is it so that Magistracy is appointed for our good, then let us humble ourselves under the consideration of the abuse of Government that hath been heretofore in our Kingdom and Nation, the abuse of it, I say; here (says the Apostle) if thou dost evil be afraid: Oh beloved, were not the times, when men to do good were afraid? were not the times, when if men prayed fervently, and when men preached powerfully, and when men stood for the public good of the Kingdom; when they did these good things, were they not afraid? how terrible is it therefore, when the Nature and the Office of Government is altered, when men to do good were afraid; and when men that did evil were not afraid, nor discouraged: when the Text now is altered, in stead of being a Minister of God to men for good, when Magistrates and Governors shall become Ministers of Satan for the evil and hurt of men, this is terrible.  
Use 3 In the third place, let us be thankful, when the Lord raises up Magistracy for all these ends that we spoke of: Let us bless God for the Parliament, for those Worthies that have been raised up, that have eased us of many burdens and superstitions. All Government it is a mercy, but now when they are raised up so, as to be effectual in a Reformation, and in working the will of God, this is much more. Beloved, any kind of Government is better than no Government. There was a Law amongst the Persians, that when their Governor was dead, there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be a lawlessness for five days after, that every man should do what he would: now for those five days there was such kill and robbing, and such destroying one another, that by the time the five days were over, they were glad of a Government again. So that I say, we are to bless God for all Government, how much rather now when it is raised up for our good, and happiness: And so likewise the City is to bless God for the vigilancy and prudence of Governors: for the peace it hath been kept in, in the midst of these great confusions, troubles that have been abroad; that such a City as this is should be so quiet, in such times of Civil wars and of great ruins: here we are to acknowledge the mercy of God.  
Use 4 The last use is of Exhortation unto those that have Elections and Votes, that are to choose to day their Governor. Beloved, ye see by all that hath been said, Magistracy it is of God: and you see what are the ends and qualifications that ought to be in those men: Understanding the will of God: Men that are much in Prayer to God: Men that are of Fortitude and Courage: Men that are Prudent and Wise; that have a knowledge how to do good, as well as a desire to do good: And so also, Men that are careful about Families, about their Orficers, about their Servants, about all that do belong to them: Men that will be diligent: Men that are of Public spirits, that will abhor to make a public place, matter of their own gain: Men that shall be diligent in these things, to the execution of the good Laws, that may be, or shall be established: whosoever is thus, think of such a man; whosoever, I say, is thus Wise, thus Diligent, thus Faithful; thus Pious, thus Godly: whosoever is such, set up such a man. Beloved, you may bring a great deal of comfort, or a great deal of trouble to yourselves this day: what a Comfort will this be to thee, that hast disposed thy Vote and suffrage; to say thus: I have chosen the man that will be a good Pilot of the Ship in the storm: I have chosen the man that will be a good Physician, that will heal the breaches. Nay, all the good that comes by such a Magistracy will at last come to be thine, thou mayst say, his Integrity is thine, the good he hath done is thine, it will all be counted to thee, who hast given thy suffrage for it. Therefore (beloved) deal faithfully with God; and the Commonwealth this day: and do you so set about your work, that God may be pleased; the good Cause of God may be advanced; the Parliament may be encouraged; the Commonwealth may be blessed; the City may be made happy; and we all may be made rejoicing, and praising of God for this day's work.  
FINIS.