MAGISTRACY GOD'S MINISTRY. OR, A RULE FOR THE RULERS and PEOPLE'S due CORRESPONDENCE. ( WITH Something in reference to the PRESENT POWERS: For restoring duty, AND Removing DISCONTENT.) Opened in in a SERMON at the midsummer Assizes in ABINGTON, Anno 1651. BY W. HUGHES. ROM. 13.3. For Rulers are not a terror to good works, but to the evil.— Tit. 3.1. Put them in mind to be subject to principalities and powers, to obey Magistrates, to be ready to every good work. PSAL. 2.12. kiss the SON, lest he be angry. London, Printed by T. M. for George Calvert, at the sign of the half Moon in Paul's Church-yard, 1652. To his excellency, the Lord CROMWEL, General of all the Forces raised by the Parliament of the Common-wealth of England. MY LORD, I Am as willing to acknowledge, as to know myself unworthy, thus, to appear unto the world; more, to approach your Honours presence. And yet I am not conscious that this discourse hath cause to blushy, save for its authors weakness. Nobility can cover that: much more Christianity. It can't but speak me happy, as it makes me bold, to meet with both in One. 'Tis not belief but sense, whereby I speak it; Which though it were not late, is not so long since, as to wear out by this. Nor may it; since those, Nec in te quicquam mutavit fortunae amplitudo, nisiut tantum prodesse posses, & velles. Praef. Nat. Hist. 2 Cor 10. when legitimate, never whither. The spring and winter is all one to them. I ha'nt forgot how Pliny once did court Vespasian: but well remember 'tis beneath your spirit to admit that dialect. And yet, me thinks, 'tis pity, genuine merit should not have its due reported, when the picture of it hath been even adored. But that your thoughts reply in silence. He whom the Lord commendeth; and works do echo thereto louder then to need our words. It is not doubted, though still, and therefore, 'tis desired, that God would led you in this way, even to your journeys end. And for this Tract before you, though 'tis granted, your turning to it may be a digression: Yet sure, the subject of it is the ready road your Honour doth, and is to walk in; according to that work God cuts you out, and place he sets you in. Yet don't my utmost thoughts reach farther then to make it, only as a Monitor, not Informer. And that if not so properly to your self, yet unto those subordinate to you, or on whom you may have influence: And, solely, for this end, the farther to promote the highest interest. My Lord, as it is the svit of many hearts, so thought the best expedient hereunto ( could an expedient to it be found) that your Honour, having now, to miracle( by the glorious arm of mercy only) subdued our enemies, would put on further to make the godly friends. It may be 'tis your chief, or only task behind. Were it but possible, Jer. 32.39. as it is desirable! And what should hinder, were our faith but answerable, to see one heart and way among the faithful? My Lord, I have adventured far upon your favour. It is enough, and over, for me( will your Lordship only, but excuse me) whilst by this, I tell the world, that, as I have been, for Christs interest and the Common-wealths, sometimes under your command, I am, and ever shall be, My Lord, Your Honours faithful Servant to be commanded, W. HUGHES. To the Reader. Reader, tis no such wonder, in this scribbling age, to find me somewhat of the fashion too. Although, I should be sorry for myself, and thee, if this were all my plea; Concluding, thou hadst little hopes of profit, or I of pleasure, in the product of such a principle. I tell thee truly, that my best inquiry can find no beetter reason of that numerous off spring of the press, in our days, but that so many men are troubled with the head ache; unless our best Physicians have been so long out, as never yet to find the Tympany of the brains; which being pressed, proves nothing but wind, and water. To deal ingenuously, the greatest benefit I have reaped by reading many of this kind, was, to bemoan the Authors folly, and Readers injury. But I must take heed of giving honest minds like cause of pity to myself. Then, for this tracts appearing public; Thou wilt find it practical, and( I hope) therefore useful. 'Tis too well known, our body politic hath been much distempr'd, and the grief scarce cured yet. My aim, I'm sure, is right to heal the sore, how e're I hit the mark. 'Tis well to will in things of weight. Former Injustice, and present Disobedience look like competitors, who should be greatest. I'd gladly be a Leveller, to make them equal. That, ( through mercy) we are fairly quit of: I wish it wre improved to sand this packing after. But if it will stay longer, why shall not we apprehended it, at least, by reprehending of it? It is a thievish principle, and 'tis pity but a hue and cry were upon the heels on't. That if we can't take it, may not take us, or others, e're we are ware on't. Worcester. How quick it thrives, how far it spreads, and what a crop it bears, last harvest told us here at home; Although the righteous-gracious Lord would have it ripe and rotten together. * Isa. 17.14. At evening tide trouble, and before the morning he is not: this is the portion of them that spoil us, and the lot of them that rob us. 'Tis time men should be wiser now, then kick against the pricks: or labour any longer for the wind. We may find it work enough ( and worthy of the best of us) to mind the duty of our places, not to pick quarrels at Gods Providence ( as many do) for placing us to such a duty. Those heaps of mercies( even by wholesale) England hath, and other parts may( happily) ere long enjoy, deserve some better answer from us. 'Tis shane men are so sluggish to it. Reader, three of the famous Monarchies of the world are down, the miscellany fourth, sure, is setting: make way, the fifth, the last, the everlasting one, Dan. 2.31. & 7.27. Rev. 13.2. & 17.12. & 20.4. & 19.6. &c. may rise upon us. It is Gods counsel that is given thee, and no worse then( through his grace) shall be taken by ( In him) Thy Servant W. H. ALL at ONCE. Text Efficient cause of magistracy, Of God. Text final cause of magistracy, For God. OBSERVATION. Magistracy God's Ministry, for the good of human Society. 1 Illustration. 1 God's Ministry 1 Their commission from him. 2 Wear his Livery. 3 employed in his business. 4 He bears them out in their service. 5 Takes their accounts. 6 pays them their wages. 2 For Good, &c. 1 natural: Life. 2 Civil: Comforts. 3 moral: virtue. 4 spiritual: Protection of the Gospel. 2 Inferences, to 1 ourselves: 1 Reverence to their persons 1 Possessed of our thoughts. 2 Expressed in our language. 3 Signified by our gesture. 2 Obedience to their Laws: Q. No resistance warrantable? A. When that required is not theirs to ask, nor ours to give. 3 Assistance to both, viz their persons, in maintaining their Laws: 1 In praying for them. 2 In paying to them a threefold contribution of— 1 Person. 2 Parts. 3 Purse. Scru. From attaimment of Powers by such a change, in to the hands where they are. Sat. By four Conclusions, 1 States and Kingdoms at Gods disposure. 2 Forms of Government but prudential. 3 All unusual, not straight unwarrantable courses. 4 Powers de facto, to be obeied de jure. 2 Themselves: 1 Encouragement of righteous, 1 In repelling injuries from them. 2 Preserving liberty to them 1 That no supreme, 2 That foreign Laws, 3 that Censures may not. 3 Encouraging Gospel Ministry For Them, yourselves, The Nation. 4 joining with them in subjection to Christ. 2 Execution of righteousness: 1 Requisites 1 Preparing 1 Piety. 2 Prudence. 3 Activity. 2 Perfecting 1 Mat●●ity in examining. 2 Impartiality in dispensing. 3 Expedition in determining. 2 Reasons 1 The work not yours, but Gods. 2 The States security in your fidelity. 3 yourselves responsible. MAGISTRACY GOD'S MINISTRY. ROM. 13.4. For he is the Minister of God to thee for good. THis Epistle is first in order of all the rest, and( if it may be said) in worth and excellency: The Author, the Apostle Paul, Ephes. 3. 2 Cor. 12. though in his own account less then the least, yet by the grace of God, inferior unto none: This book,( to pass by others) bears witness of it. Wherein the Method is conceived by some to be most exact and perfect: I shall not be so curious as either to confute, or else confirm it: 'Tis enough for us, that himself reporteth, he did not use to preach, 1 Cor. 2. ( howe'er he wrote) in the wisdom of this world. But for the Matter or Argument, we are sure the chiefest Points of the Christian Faith are contained in it. The Parts are two: Wherein the Apostle is like himself in his other writings. The former mainly cleared up our justification by Gods free grace alone in Christ: The later pressing chiefly unto sanctification for his glory: That ending with the eleventh Chapter, and this beginning at the twelfth: which being next before us, may be observed to treat of duty unto God and Men in general, as ours unto Men particularly: but these, either equals, as the later part; or else superiors, as the beginning of the Chapter. The Occasion different Interpreters judge differently of; I spare to quote them. Calvin, I think, comes nearest; His words are to this purpose: There are always some men of turbulent spirits, who think their Christian liberty not enjoyed, unless all subjection be cashiered with it. And this was rife among the Jews; who also thought it scorn that Abrahams seed, whose kingdom flourished before messiah came, should now, being come, be in subjection. Besides, there was that might equally trouble Jew and gentle; namely, that Magistrates were so far from being godly then, that they were most bloody persecutors of the faithful: So that, to acknowledge such Kings and Governors that would root Christs Kingdom out of the earth, might be a little uncouth to them: whence its likely the Apostle takes such pains to set them right in their obedience to superiors. However, his Meaning may be plainly seen in that his Propsition, ver. 1, Let every soul be subject. And this confirms he afterwards by many Arguments. As, 1 From the Author, God: ver. 1. 2 The dangerous effects of disobedience; and that 1 In regard of God: verse 2. resisteth the ordinance of God. 2 Of the Magistrate: verse 3. terror to evil works. 3 The end of this Ordinance, ver. 4. our Text: which, that we may not over-run it, hath a repetition of the first Argument; and so gives you The 1 Effic. 2 final cause of Magstracy: Or the Institution & End 1 of God. 2 for God. The Observation, without much ado, is this; Magistracy is Gods Ministry, for the good of human society. However these words may sound, the matter cannot be unsound; you see the holy Ghost is preacher of it. There is a Scruple thus: Apostles, Prophets, Evangelists, Pastors, Teachers, &c. are Gods Ministers. Both are consistent: Cyrus was Gods Shepherd, so was Peter; Feed my sheep. The like is every Pastor: though ordinarily the Scripture calls these Ministers of Christ; as those, of God. They agree then, First, In their Institution: Both Gods Ordinances. Secondly, In their general End: The good of those that are under them. But the difference lies in many things: To note the chief. 1 The special end of their functions; Gods Ministers respecting Civil, Christs spiritual good; they for the body; these for the soul, and body also. And 2 In the Means for accomplishment of their ends. The one by the Word. For the weapons of our Warfare are not carnal, &c. The other by the Sword: For so he is the Minister of God to thee, &c. In prosecuting this, Our task is twofold. 1 That 'tis Gods Ministry. 2 For good of human Society. A little briefly( and there needs not much) for Illustration of them severally: and then the Inferences from them jointly; Whereon our purpose is to spend most time. First, God's Ministry, or his Ordinance. [ 1 Gods Ministry.] It were almost a wrong to this Apostle, to look further then himself for confirmation of it. How often in a few lines is this repeated? No less then five times in a breath or two, as we say: as verse 1. & 2. twice in the fourth, then once in the sixth verse. Sure, we may use the words of Christ with a little alteration. If this suffice not to gain mens credence to it, neither would they believe, though one came from the dead and told them. And yet such giddy spirits ever were abroad the world,( and 'tis no marvel the infection reach our coasts this very age) that they durst deny the Powers to be of God, and endeavour to destroy them too. 'Tis true, they'l have some talk for this, but at this time it is not worth the hearing: The body of their Arguments have been often routed, and the carcases may be seen in many Authors. If any think it worth their labour, I refer them to Pareus; from whom I might transcribe, but that I hasten to more important business. I shall only briefly show you why it may be called God's Ministry. And this because First, They have their Commission from God, as here: 'tis not permission barely whereby they stand. Secondly, They wear his Livery on them; I said, Ye are Gods: Their superiority over others represents Gods supremacy over all. Thirdly, They are employed in his business, to discourage evil, and to encourage good, as here; And ye judge not for men, but for the Lord, 2 Chron. 19.6. Fourthly, He bears them out in their service; He that resists, resists the Ordinance of God, &c. As unto Samuel, They have not rejected thee, but me. Fifthly, He takes their accounts: Give account of thy stewardship, &c. Sixthly, pays them their wages: Well done good and faithful servant, &c. Or the contrary. Now for the other. This also is asserted so beyond exception, [ 2. For good.] by this Apostle, that sure none in his wits can make a doubt thereof. To what a Chaos would the world return, were this but down, is evident( to say no more) in the case of Israel, who did what was right in their own eyes, judge. 17.6. when there was no ordinary * Jun. & Tremel. hic. settled Magistrate among them: Where, though it be translated [ King] it cannot be intended of a Monarch,( as we use the word) although Court-parasites would have the world believe it as an Article of their Creed; because indeed, it was not known among the Jews what that kind of Government meant, till many years after, for their rebellion God gave them a King in his anger. Hos. 13. But to return. How should the fabric of a Common-wealth subsist, if this foundation once be shaken? loose but this rain, what would become of all propriety? That men might carve unto themselves what their corruption leads them to! Sure, they are fools or mad, for certain, wicked men, that will not grant this for the good of man. But to dispatch it briefly. That good the Magistrate should promote is reckoned fourfold. First, natural, our Life; he is our earthly refuge when attempts are made against it. Secondly, Civill; Goods, State, or Comforts: wherein, if wronged by a stronger hand, how should we right ourselves without the Powers? Thirdly, moral; Encourage virtue, and punish 'vice: How soon would this choke that up in the world, should not the Magistrates husbandry weed it out? Fourthly, spiritual; Protection of the Gospel, and professors of it; that under them we may led a quiet and peaceable life, in all godliness and honesty. And thus in short, we have dispatched these severally; which in my purpose mainly serve to usher in the Inferences from them jointly. They are but two more general. The one respects Themselves, that are Gods Ministers. other respects ourselves, that should be theirs. Then 1 They owe subjection unto God for us. 2 We owe subjection unto them for God. Here needs no proof that these are not extorted, but deduced from the premises. So to the business; save that, for once, we shall make bold to let the first in honour, be the last in order. Then 1 ourselves: We, Infer. 1 ourselves. that are placed by Gods pleasure on a lower Form, whose lot is not to led, but follow; not to govern others, but by others to be governed ourselves, must yield subjection to superiors: It is not the intendment of this text alone, but of great part of the Chapter also; but vers. 1. especially, Let every soul( without exception) be subject to the higher Powers. As for the Popes large Charter, whereby he doth usurp dominion over Powers, it hath been long confuted by arguments from hence and elsewhere, and we have good cause to hope, ere long will be confounded by another now on foot; Worldly power in godly hands. Mean while, that we may take just measure of our homage due unto them, consider it in three particulars. First, [ 1. Reverence to their persons.] Reverence to their persons: which is nothing else but the honour and observance due to those that excel in worth or power. We red in Joshua, that the people feared him( that is, reverenced) as they feared Moses; both their Governors: chap. 4.14. In our Chapter here, verse 7. 'tis said, * 〈◇〉, reddite, non date. Ut praestationem horum officiorum ad justitiam, negationem ad injustitiam pertinere docent. Par. hic. Dec. 3. l. 4. pag. 100.( mihi). Render, not give fear and honour, &c. to intimate it matter of duty, not a thing of courtesy. We red of those that carried it otherwise in 1 Sam. 10. but the Scripture calls them sons of Belial for it. livy tells us, that Fabius Maximus reverenced his own Son, being Consul: The light of Nature could teach an heathen that, which others, who pretend to better breeding, are found too ignorant of, at least, in practise. Well, to despise dominion, is made the character of an ungodly person, judas v. 4. Now, that this Reverence may be duly managed, it should be 1 Possessed of your thoughts; 1. In thoughts. as to breed a good opinion of them in your minds, so to put the best construction on their carriages: How subject are Good undertakements of the Magistrate to evil surmizings of some discontented spirits, cannot but be too well known unto us: And 'tis no news. Exod. 16. & alibi. Let Moses and Aaron keep never so close to their Commission, there will not be wanting many to murmur against them. We know bad spectacles make fair letters look far otherwise to such as look through those upon them: and the brightest Sun doth most offend bleer eyes: the Apostle doth commend it, that things should be done without murmuring. Phil. 2. And surely, 'tis worth remembering, Eccl. 10.20. that Solomon said, Curse not the King, or Magistrate, no not in thy thoughts. 2 Expressed in your language: 2. Language. 'Tis God commands it, Exod. 22.28. Thou shalt not revile the Gods, nor curse the ruler of thy people. What's become of the fear of God then, indeed, of common modesty, with those to whom it is a solemn thing to verify the Psalmists words; Their teeth are spears and arrows, their tongue a sharp sword, to wound the reputation of our Magistrates? 'Tis true, that David was indulgent unto Shimei, when he cursed, 2 Sam. 16. and called him bloody man for doing Justice; and upbraided him as an usurper of the Power in Saul's stead, when by Gods conduct that change was ordered: yet 'tis as true, that vengeance overtook him for it at the last. 1 Chron. 2. 'Tis worth your noting, what Paul's behaviour was in Act. 23. where he quotes that former Text in Exod. Thou shalt not speak evil of the Ruler, &c. It's suitable to his carriage at other times; Most noble Festus, and King Agrippa, &c. I shall close up this with sending you to judas, to see what men they are that speak evil of Dignities. 3 Signified by gesture or behaviour: Levit. 19.32. 3. Gosture. besides that fifth Commandment: In general, what may( according to the custom of the Country) express respect unto them: A deportment favouring of humility, not of insolency. Nor can it be just ground of breeding disrespect in any of us unto Magistrates, because perchance you sometimes knew some of them equal with yourselves; at least, inferior in descent to others over whom they are. For first, Is this not usual over all the world? And were we strangers to it in the dayes of monarchy? When men of low descent, and less desert, had highest trust committed to them. Again, as for descent, the Heathens scorn such trifles. Genus & proavos, & quae non fecimus ipsi &c. And what's their Pedigree? Is it not from Adam our common Parent? and his but from the dust, whither we must all return? Lastly, David was a Shepherd, and 'tis like he heard on't too by some sons of Belial. And who was it said of Christ in reproach, Is not this the Carpenter's son, Matth. 13. but the wicked Jews? Consider then, 'tis God that pulls down some, and sets up others: and happy 'tis, when the change is for the better; that now those eminent promises do hasten to accomplishment, for binding Kings with chains, Psal. 149. and Nobles with fetters of iron: Such honour have all his Saints. And as to point of merit or desert, how can there more be said in that, then when we may truly say of us to them, as Paul did of Philemon to himself, We owe our selves unto them? Our lives and liberties, &c. whereof they have been Saviours in the hand of God. 2 Obedience to their Laws: [ 2. Obedience to their laws] As here you find it made a case of life and death; then surely weighty, and of moment to us. Mark verse 2. Shall receive to themselves damnation: which word in Scripture is sometimes taken for eternal, sometimes onely temporal punishment: There's danger clearly of the later by the Magistrates Law; and so it seems, of the former too, by the Law of God: Now this is certain, Such disobedience as is sinful, must needs be damnable, unless the blood of sprinkling wash it off. In 1 Pet. 2.13. 'tis, Submit yourselves to every Ordinance of man for the Lords sake. Which later words may be understood by way of Motive, or of Caution: Both may be true; but whether there intended, others may detertermine. Is no resistance Warrantable? 'Tis possible, things may be required by the Powers, which are neither theirs to ask, nor ours to give. Christ saith, Give caesar Cesar's, and God God's: Religion, Faith, Conscience, &c. are God's; and therefore by that other part of that same Rule, must be reserved for him: For this we have the practise of the 3 children, Dan. 3.18. But if not, be it known to thee, O King, we will not serve thy Gods, &c. And Peter's plea, Acts 5.29. We ought to obey God rather then men: This may be called resistance negative. But as for that which may be called positive, or open opposition unto Powers, if any look I should say something unto it; I answer, the Quarrel being happily ended, it shall not be my part now to renew it. Besides, it is indeed too far digressive from my present scope: and therefore rather will refer them( besides later Tracts) especially to Pareus on this Chapter; where it is largely said and proved( and now as safely may be looked upon by those that list) In what cases, by what persons, and with what cautions this resistance may be warranted. 3 Assistance unto both: [ 3. Assistance to both.] That is, their persons, in maintaining of their laws. This would be done in a twofold action. 1 Praying for them. No worse a man then the Apost. Paul is author of it, [ Praying.] 1 Tim. 1.1, 2. Let prayers and supplications be made for all men; Kings, and all that are in Authority, &c. There is the reason to be subjoined, That we may led a quiet life, &c. Which shrewdly blames the failer made herein; not only when the duty is omitted, but much more when the contrary is committed. Doth the Lord Jesus command us to give blessings for cursings, and prayers for persecutions? Must not then the neglect hereof for pious, and not persecuting Magistrates, be very sinful, and admit the greater aggravation? 2 Paying to them. [ Paying.] Wherein is intended a threefold Contribution: 1 Of Person; Submit yourselves, saith Peter. 1 Person. Ittai's example is very imitable, 1 Sam. 15. Wheresoever my lord shall be, whether in life or death, there will thy servant be also. Do we look to eat, and will not labour? shall we think to reap the crop of peace and plenty, and leave our Governors alone to take the pains to till and sow? Should a wicked Haman conspire the utter extirpation of the Jews, and they leave it only on the back of Mordecai and Esther for their preservation; and not rather rise as one man to engage their persons in the quarrel against the common enemy? Heathens will say, It is a sweet and noble act to stake their lives down for their Countries good. Alas, a Pilot may be chief, but cannot be all in bringing of the vessel safe to shore: If Mariners will lye dormant in a stress of weather( as some of us) no pity though they suffer shipwreck for it. 2 Of Parts: This is dependent on the former; 2 Parts. and as being less then it, so is included in it. What counsels may be given, or discoveries made, those to impart for public good unto our Rulers. Hushai's fidelity in this, was very eminent, 2 Sam. 17. although some circumstances might not be right; I wish, 'twere well observed, that Ahitophel's wisdom did subvert himself, when 'twas inverted against the State: 'Twere well this age could not afford a parallel thereunto. 3 Of Purse: Tribute to whom tribute, &c. And render too, 3 Purse. as before was noted: Ye have a reason for it from the work they do, as verse 6. Is it meet they should expend their time, exhaust their estates, and expose their persons for our common interest, and we mere lookers on the while? Can you be content to spend some money on a Doctor for your health; and pay the Lawyers fee for recovery of an estate; and is it much to part with somewhat more for both, for all? Have not relations, liberties, and life too been upon their death-bed, as it were? May not I say, Religion, Gospel,( which should lye closer then our very hearts unto us) have not these been gasping as for breath? Doth not the brood of Edom still cry out in their ancient dialect against the power of godliness; Psal. 137. Rase it, rase it to the foundation? Yet do we not see them all( through rich mercy) fairly on recovery? Are we not re-entering the possession upon surer grounds then ever formerly, if our impatience do not prevent it? Now, what's so small a cost for so rich a purchase, that can never be over-bought; especially, when your moneys paid are gone from you, but as Onesimus from his Master, for a while, to return and abide for ever? You can part with it when at use, because it comes again with interest; or to buy reversions when the bargain's worth the taking: And is not this our case, save that we have the better on't? And thus I have endeavoured to chalk out faithfully our duty to our Governors; for which we have the Apostles practise here, as breaking ice; and precept elsewhere, that we should follow, Tit. 3.1. Put them in mind to be subject, to obey Magistrates. It doth remain, that with due respect unto their persons, though without respect of persons( in the Apostles sense) we fall upon the second Inference, that concerns the Magistrates Office; save that one Doubt must first be removed, which else might make this counsel, with very many, ineffectual. And this ariseth from the attaimment of the Powers to those hands wherein they are, Doubt. by such remarkable changes Providence hath lead us through. Which, Satisfact. in four Conclus. that it may be answered to the satisfaction of sober spirits,( for others are unreasonable) I beg your serious thoughts upon four clear Conclusions. First, States and Kingdoms are at Gods disposure. Grant the worst, that sinistrous aims may be in Instruments of an Alteration; yet still the thing's from him; whose great prerogative 'tis to be Lord paramount of heaven and earth, and things therein. What clouds of evidence doth Scripture offer unto this? See but two places; the one, Psal. 75.6. So, 1 Kin. 12.15, 24. Job 34.24, 29, 30. Psal. 76.12. Dan. 4.14 &c. Promotion cometh neither from the east, nor &c. but God is the judge, he putteth down one and setteth up another. The other, Dan. 2.21. God changeth the times and the seasons, he removeth Kings, &c. Now then, it is a currish part, to snarl at the ston, and not take notice of the hand that threw it. What cause of vexing then at what the Lord hath done to us by those, whose aims you have cause to judge, were right; as the fruit thereof already doth declare? Secondly, Forms of Government are but prudential; and therefore alterable upon just occasion. They reckon three simplo Forms; monarchy, wherein One; aristocracy, wherein the Nobler; and democracy, wherein the People rule: And 4. others mixed of these. Now my meaning is, that though the Powers be of God in any of these forms; yet is not this or that particularly prescribed to us in the word of God, as necessary to be received by us: and so the Institution of a Form of government is not divine, as Government is itself. The Jewish State of Gods own moulding, was long without, as well as after with a King: and doubtless, had they been contented to have so continued, might have fared the better for it. 'Tis true, some learned pens do almost blunt their points in extoling monarchy above the rest; but it may be shrewdly feared, it is because they do live under that; and 'tis counted wisdom to be of the * Periculosum est, contra eum scribere, qui potest proscribere. stronger side, besides the hopes of great rewards. The Papists are the greatest sticklers in it; and it most concerns them, for preserving of his Holiness's universal monarchy( believe it if you list) of Heaven, Earth, and Purgatory;( if they would only say, of Hell, and leave the other out, it were nearer to the matter; for that most rightfully is his Inheritance, as being The Anti-christ, eldest son and heir to the devil:) For all this, De Rom. Pont. Bellarmine himself confesseth, One mixed of all the three forenamed, is best of all. But still, if monarchy must be mens darling, or their Idol rather, as they make it, I would beseech them out of passion to consider of its Founder, Nimrod, Gen. 10.9, 10. compared with Jer. 16.16. It is said, He was a mighty hunter, that is, Par. in loc. Sic Arg. Euch. Hieron. & plerique veterum.( apud eund.) of men by tyrannicall cruelty( for so the word is taken figuratively in that other Scripture:) and before the Lord, that is, openly, or to his teeth,( as we say) in despite of him. I will not say, that this beginning seems somewhat ominous; and yet the event doth almost prove it natural, for Monarchy to degenerate into Tyranny. Would you see its rise among the Jews? Look to Hos. 13.10, 11. I gave thee a King in mine anger, and took him away in my wrath: Consult your margin; it refers to 1 Sam. 8.5. and especially verse 10. You will find there monarchy set forth to the life; but in such a dress as may turn the edge of the sharpest appetite: He will take your sons, and daughters, and vineyards, &c. And( I believe) most Kingdoms of the world have found the truth of this in some degree. No● Dei praecepto, said populi temeritate. Cham. de Oecumen. P. l. 9. c. 50. Livius dec. 1. l. 1 It is the note of an eminent man, that Israel first obtained a King, not by God's precept, but precipitancy of the people: And 'tis worth the hearing, what the great Historian saith upon the Romans forwardness for a second King; They all would have a King, because they never tasted yet what sweetness Freedom hath. I shall not sand you to the Books of Kings and Chronicles, to examine whether number did exceed, of good or evil Kings; nor to the Revelations, where many think their downfall long ago presaged; and verily, what I am forced to speak of this kind, is not to disgrace that Form, but detect their folly, who, like the dog in the Fable, will yet again adventure Substance for a Shadow. 3 All unusual, are not straight unwarrantable courses. Although of late, less beaten paths have been walked in, it follows not, that 'tis a trespass presently. What will you say to Phinehas, Num. 25.6. Psal. 106.30. who executed judgement upon Zimri? The one a Prince, the other but a Priest, and so no Magistrate, nor commissioned from him, that may be clearly found. Not that such instances are always, or in all things imitable: Yet, 1 Where circumstances do concur, the Plea is somewhat strengthened that's drawn after so fair a copy as brought Gods approbation to the Author, and imprimatur to the Action. 2 à minori, If a private man, without a hearing, &c; much more a supreme Court, by fair proceedings, &c. And yet that action of the Parliament is not without precedent neither; and therefore not so uncouth as some do render it. Indeed, I look that peevish spirits will be angry that I tell them so, although the sober may accept it as a courtesy; for whose sakes are the following Instances: tarqvinius superbus, the seventh and last King of Rome, Liv. Dec. 1. l. 1. Suet. dist 8.49 was expelled, and Monarchy thence together with him. Nero, the sixth Emperor of Rome, was by the Senate declared an enemy, and condemned to be whipped to death. Wenceslaus, Par. Rom. Fox Monum. King of Bohemia, was deposed by the Electors. Richard the Second, King of England, was deposed by Parliament, and after famished in Pomfret Castle. 2 Kings 11 Athalia the Queen was slain by the Officers and Captains, 2 Kings 11. Amaziah the King, after he forsook the Lord, was executed, 2 Chr. 25. 2 Chron. 25. Which I only mention, to the end mens discontents might once be ended. 4 The Powers that are de facto, ( or in being) should be obeied de jure,( or by right): red but this Chapter, and it may satisfy you. If any harp still on that old string, How came they to it? Christ's words to Peter answer him, What is that to thee? Do thou thy duty, let them see to theirs. It could not but be well known among the Jews, how caesar got into the Empire; yet Christ said, Give caesar what is Cesar's; and paid tribute too himself. Let Malice make the worst on't, that there was some transgression in attaining; wilt thou transgress too in resisting? But now, when that wants proof, and this is clear; besides, that such a series of Providences( in despite of all opposition) hath conspired, as it were, for the establishment of our present Government, in subserviency unto higher ends then some, even of themselves that govern( it may be) are ware of; I mean, the setting Christ upon his hill of Sion: In such a case as this, I would have you think that counsel proper unto you, that's written in Act. 5. Beware lest you be found fighters against God, in plotting evil to those among us that are his ministers to you for good. And now unto the second and last Inference. Themselves, Themselves. that are Gods Ministers, They owe subjection unto God, &c. How much of reason is there in it, that they should employ their power for him, from whom they do derive it? The rivers, it is thought, proceed, and we are sure they do recede, return unto the Ocean. Betwixt ourselves we count, in such a case, to be as neutral or unfaithful, is a like abominable. The Scripture speaks of Moses,( to his eternal praise) that he was found faithful as Gods servant. Heb. 3. O that our Magistrates would be Mosites in that business: You have Gods counsel in the second Psalm, Be instructed, ye that rule the earth; and, unto what, doth follow, kiss the the Son: Superiors are subordinate to promote the interest of Jesus Christ: It's for certain, he will have it so one way or other; All earthly powers shall bend or break to his. Joseph's sheaf must have obeisance; Gen. 37. Dan. 2.45. & 7.22. and the ston cut out of the mountain without hands, will bruise to pieces what opposeth it. We may be ignorant when or how this should be accomplished; but of the thing there's no more doubt, then that God is true. But here's not all your business, being strictly taken. Two things I would propose therfore, whereby the Magistrate may approve his fidelity to the Lord his Master, as also to set up his interest on the earth. 1. Encouragement of the righteous throughout the Land. 2. Execution of righteousness throughout the Land. For the former, Encouragement to the righteous, favour to the faithful. Encouragement to the righteous. How stands the Lord affencted to them? They are his Portion, Treasure, Jewels, apple of his eye, almost himself. Why Me, saith Christ, when Saul did persecute his members only? Psal. 16.3. David's delight was in the Saints, and yet he was a Magistrate. We have a blessed prophesy, That Kings shall be as nursing fathers to the Church; Isa. 49. As God is now beginning, so may you happily go on to perfect its accomplishment; that the Lords people may have good continued to them under your Government over them. I am not now commending the godly to you under some outward badge, whereby they commonly are distinguished( as indeed I ought not, and I hope, you will not so consider them) I mean, in respect of age, or stature, complexion, or the like adjuncts or circumstances,( or what you please to call them,) That old dividing livery, to be of Paul, of Cephas, of Apollo, 1 Cor. 1. is now grown threadbare, and 'tis time to leave it off; I wish 'twere done accordingly: But if the Apostles characters be found upon them, Holding the Head, and the power of godliness, you would vouchsafe the owning of them, notwithstanding want of other circumstances. For prosecution of this motion, please you to go on, as you have most happily begun. First, In repelling injury from them: [ 1. Repelling injury.] Christ told his people, they must look for scratchings in a thorny world; they were to be as Sheep in the midst of wolves: And we all know the experience of many hundred yeers confirms that prophesy. The wicked are no changelings, still the legi●imate issue of their father, called, The enemy. Now the tender care of God is eminent, as elsewhere, so( and I beseech you note it) in Psal. 105.14. He suffered no man to do them wrong; yea, and rebuked Kings( your eyes have seen it) for their sakes. The God of heaven doth thus; you that are gods on earth, 2 Chron. 19. be like him in it. It was a shrewd blemish upon good Johoshaphat, that his countenance was too much unto the wicked, and therefore less unto the godly. We have now presumption, indeed experience, that that prophesy is near its journey's end, The earth shall help the woman: Rev. 12.16. But it may suffice to hint this only. 2 Preserving liberty to them; [ 2. Preserving liberty.] 'Tis pity the abuse of things should make their names unsavoury. It is not meant, they should be lawless; God forbid! How can that be, when the law of God is written in their hearts? My wishes are, that Magistrates may be as they ought to be, a Terror to evil works, where-e're they find them. The design is briefly thus: 1 That no restraint be laid upon them from the exercise of Christ's worship as himself prescribes it. 2 That no constraint be used to any other that is not his, or onely so. Otherwise, it falls into three pieces, thus: First, That no Supreme, save their own Sovereign, should usurp dominion over them; I mean, their Conscience, in point of Doctrine, matter of Faith: It is Christ, not Man, or many men, makes rules for that; both Prophets and Apostles, yea Gods own mouth saith, Matth. 17. Him shall ye hear. I need not tell you, it hath been half mens religion to believe as the Church believes; to say as our Fathers said. You are not ignorant how great a sway Tradition lately carried over all the earth; and indeed, our very coasts are scarcely clear yet. believe it, there have been Dictators since the Roman Empire; and we must receive for currant what had their stamp upon it. And yet I am not of their giddy mood, that straight would burn all godly books, or deaf their ears to such discourses; I hope, none can so( justly) apprehended me. My aim is simply this, that none should pin their faith on these: yet follow such, as they do Christ, not otherwise. No King but caesar, said the Jews; but Christ, say Christians. And therefore Ministers, 2 Cor. 1.24. even the ablest and sincerest, are not masters of our faith, but helpers of our joy. Though yet I trust, this will not loose the adjoin to blasphemous heresies neither: they have scope enough, too much already, the Lord rebuk them: My business is not to excuse them from the lash of him that beareth not the sword in vain. I must confess, I cannot bless the Historians times, wherein a man might think what he would, Tac. Hist. l. 1. and speak what he thought. Secondly, That foreign laws be not imposed on free-born Subjects, in point of Discipline. It was resented by the * Anno 1648. Parliament, justly, as a foul indignity, that the Scots should offer to impose their fancies on our Nation. How should Christ take it, if his be dealt with after that rate? Sure, ill enough. What hath Justinian for to do with Jesus? I must confess, I know not, not as to certain circumstances; wherein there is necessity that a latitude should be left. Was Christ as faithful in his house as Moses? No doubt, there is provision then made for the government of his Church, though we may not clearly see the same. Mean while, why should we to another? As a result from both. 3. That censures be not passed on them that modestly refuse concurrence in those ways wherein they cannot safely walk. Whatsoever is not of faith is sin. Rom. 14. Wee speak not this to countenance discontent against the State; He that troubleth you, let him bear his own judgement, whosoever he be. Gal. 5. The plot is this; That no prevailing party may set copies to dissenters, when both are godly. Why should these sail by their compass? Or plainly, that a supercilious or magisterial Spirit to their brethren, may not be owned by you. Have not the faith of God with respect of persons. Jam. 2. De vit. Const. lib. 1. Eusebius tells us of Constantine the Great, how equipoised the balance of his affection stood at the beginning of the discord betwixt Alexander and Arius: and how great pains both then, and after at the Nicene Counsel, he did take in reconciling of them. He was sweet and pleasant( saith the Author) whilst by persuading some, and allaying others heat, he sought to bring them all to concord. A man would think it were almost the counterpane of Christs own practise, when his Disciples striven who should be the greatest. 3. Encouraging an able Gospel Ministry, for them, [ Encouraging Ministry.] your selves, and for the Nation. I need not be ashamed( though it be out of fashion with many now, to speak or think of such, but in reproach) I say, I need not blushy to commend them to you, Christ hath commanded all the world to harken to them. We know, faith comes by hearing, that by Preaching, both, Rom. 10. by some sent to do it. So that from first to last, ordinarily, there neither hath been, nor is any true conversion, without an outward Ministry. To pass by others, the sad profaneness on the one hand, blasphemous heresies on the other, and gross ignorance on them both, are Arguments enough and over to convince us of the necessity of such a Ministry. But God forbid my mouth should open for those, whose mouths are shut: Dumb Doggs the Scripture calls them. Or, that I should pronounce one word in their behalf, whose wicked conversation doth as it were renounce the Gospel they profess; He that labours not, or not to purpose, let him not eat. I humbly beg, that those commissioned to that purpose, would both be active and impartial, as to find out, so to turn out such; that if they do no good, you may prevent them from doing hurt. We are sure, there is a nest of such about the Country; but where the fault is, whether because the people will not inform, or those impowred not reform, I cannot say, what ever others may suspect. Nor is my purpose to confine this necessary to a coat; our heart's as Moses's, Would all the Lords people were prophets. So then, that those found worthy and approved for the work, be rewarded in it. Christ saith, The labourer is worthy of his hire, which is meant of a Gospel Minister. 4 joining with them in subjection unto Jesus Christ. We red, [ joining with them.] Rev. 4.10. They cast their crowns at the feet of Christ, to intimate subjection and obedience to him; Would you have your people to do so, begin unto them: Remember how they are biased by that in Scripture, Do any of the Rulers believe in him? It is observed, that caesar used not to say to his souldiers, — Venire Te Caesar, non ire. Go, but Come; he still made one among them. How much to be desired is it, and God to be entreated for it, that all our Rulers once would say unto the people, as they shall say unto each other, Isa. 2.3. Come, let us go up to the mountain of the Lords house? &c. Besides, how happy were it, after all those hazards and encumbrances that do attend you as men, and the chief of men, to have a crown of righteousness prepared for you? Whereas, without the putting on the yoke of Christ, your honour will be turned into scorn, your greatness to disgrace; these troubles changed into worse; as Rehoboam's words, now with whips, and then with scorpions to be chastised; All outward weal or wo but serving as to usher in eternal misery. Your Motives to the whole, [ Motives.] are First, Point of Conscience: As you are Gods Ministers, make much of God's children. Secondly, Point of Prudence: for they are the chariots and horsemen of Israel. The other proposal was, Execution of righteousness, &c. Which is nothing else but the distribution of their due to all, [ Execution of righteousness.] in point of praise or punishment, as their deserts amount to. And that this is the thing the Lord expecteth from you, how many Scriptures do declare? Jer. 22.3. Execute ye judgement and righteousness, deliver the spoyled out of the hands of the oppressor, &c. Speaking to the Magistrate, Amos 5.24. Let judgement run down as waters, and righteousness as a mighty stream: That as of water there is great plenty, besides its cleansing faculty; and as your mighty streams will suffer no opposition to stand before them, yet both are common unto all: so should by your means, great store of justice wash the Common-wealth, by being, notwithstanding all obstructions, impartially ministered unto all. What need we go beyond this Chapter? A terror to evil, a praise to those that do well. Moreover, this is that cements the fabric of Societies; all is out of joint without it: yours 'tis( bear with the homeliness of the phrase) to set the bones. Physicians are you, to cure the distempers of the body politic: The Law is a dumb Magistrate, Lex Magistr. mutus: Mag. Lex loquens. Calv. the Magistrate a living, speaking Law: Without this [ Execution,] the Magistrate is but like the George upon the post, his hand ever up, but never strikes. Sure, when this pulse beats slow, all is not well at heart. To make this more effectual, I beseech you, hear some Requisites for the right, some Reasons for the ready discharge of duty in this important business. I shall endeavour so to offer them, not that some onely may have all, but all have some, who are concerned in this solemn Meeting. The Requisites are twofold: Requisites. 1 Preparing, which concerns the person that should execute, chiefly. 2 Perfecting, which respects the action of executing, specially. Of the former. The first is Piety, the due fear of God. [ Preparing.] 1. Piety. It is no wonder I begin with this, which the Scripture saith, is the beginning of wisdom. And this is such a necessary ingredient, that where it's wanting, it may be sadly feared, Pro. 9. little good is to be expected. Luke 18. No marvel that we red the unjust judge feared not man, when, He feared not God, went just before it. No matter who 'twas brought that counsel, we are sure it was God that sent it, Exod. 18.21. about the choice of Magistrates, Able men, such as fear God, men of truth, and hating covetousness. What the Apostle saith of Ministers, is true of Magistrates, If they cannot rule their own house, 1 Tim. 3. how should they govern others? It was therefore Solon's saying, Laert. They that govern others, should first learn due government of themselves. Alas! what horrid inconveniences unto themselves and others, ungodly Magistrates have bread over all the world, all stories witness. The holy Scriptures are full of such like Instances. What need I speak of Jeroboam, Ahab, Jehoram, and the rest? Think of those years( among ourselves) that were but lately over. Although great mercy hath fairly cured the wound, yet do the scars remain. I will say nothing of the general oppression upon all, or special persecution of the Saints; they are well remembered. And therefore God would have the Magistrate conversant in the word of God, as Deut. 17.19 he shall red in the Book of the law all his dayes, that he may learn to fear the Lord, &c. And indeed, I think it well observed by the Historian, Just. lib. 1. of Cambyses, It was hard for him to spare his own friends, that in contempt of Religion, durst assault the Gods. But now, because right fear of God can never be had without true faith in Christ; that blessed gift is to be sought for with the greatest diligence. I may not now enlarge upon it; onely know, 'tis not so easy, nor so ordinary as people commonly do imagine it. I leave it to your thoughts in the words of worthy Mr Rogers, Life of Faith. wherein you'l find it much talked of, but little known; Saith he, the Pulpits preach it, scholars dispute it, profane men swear by it; but few there are that live by it. 2 Prudence, 2 Prudence. taken in the latitude, as it may comprehend speculation and practise. And this now, to be skilled as in the Laws of Nations, and your own, so specially in the Laws of God. Besides, discretion, for strict enquiring after, and finding out of truth through many blinder Tracts, or Mazes( sometimes) in your Examinations. Lastly, due judgement to discern when to remit, or else intend your power in Sentence, as all circumstances thoroughly weighed, seem to require: viz. The Person, his Offence, the Place and Time, &c. So that, to be rightly qualified for such a business, is some difficulty. And foul Miscarriages do arise from the want of these. It was threatened as a judgement unto Israel, Isa. 3. That their Princes should be children, that is, uncapable to administer justice duly to them. That wisest King well knew how requisite wisdom was for Magistrates, as you plainly see in, 1 King. 3.9. It is a gallant copy for others to writ after. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad, &c. Alas! were the like proposal made to others, as to him, how many would prove like the cock in the story, prefer one barley corn before all the Jewels in the world? I remember, I have red of Julius Caesar, the first Roman Emperour, that he was wont to say, Ex utroque Caesar. Caesar by them both, meaning the Book and the Sword. And truly this is a good Caution unto those that are, or may be in commission for the Peace, or any other public office: To undertake no greater charge, then they are are able to discharge. Remember an unskilful Pilot doth not only hazard those embarked with him, but his own life too; which makes me think of the ingenuous counsel Fabius gave to Octacilius when he sought the Consulship: Livius Dec. 3. lib. 4. p. 84.( mecum.) It concerneth none more then yourself, that a load be not laid upon your neck to make you sink. 3dly. Activity: 3. Activity. I have red of one that was by all concluded fit to be made their King but that he halted. Agesilaus. Just. lib. 6. Certainly, the best accomplishments without activity, proves but a lame Magistrate. A zeal for justice is commendable in all, but necessary in you. We red of holy Job, Job 29. that he put on righteousness as his garment. He could as well have walked abroad without his clothes, as suffer justice to be neglected. 'Tis very noble that is reported of Vespasian, that he used to say, An Emperour should die standing. And the Allusion of Bishop Jewel is as observable, A Bishop should dy preaching: To note, how active both the Magistrate and the Minister should be in their functions. I do intend this especially for our worshipful Justices in the country. Of whom( may I be so bold) I will determine nothing, onely make inquiry. Are not abuses almost daily before your eyes, and have they not too much counivance? I do believe you think it little for Gallio's credit, in such great disorder, He cared for none of those things. Act. 18. Are not complaints presented to you, and either no cognizance taken of them, or else with Foelix, answer, another time. They say a woman called on Philip King of Macedon, for relief in wrong: his answer was, Noli ergo imperare. I have no leisure; her reply was ready, Then have no leisure to be King. So, what will people say to you( in their thoughts at least) dispatch us, or do not deceive us; by being like the figtree in the Gospel, full of leaves, but no frnit. It is likely, so much plainness may be taxed, by some, of rashness. And as like, that neutral frame shall be defended with a pretence of discretion and Moderation. It will be no offence, I hope, if for this once, I be bold to say, The want of conscience, or of courage, or both, applies that salue unto this sore. 2dly. Perfecting, which respects execution specially. They are but three, [ Perfecting.] 1. Maturity, 1 Maturity. or due deliberation in examining and considering the case before you: whether it be criminal or civill. It is in every ones mouth, that hast will make waste, in any business undertaken. It was good counsel that the Town-clerk gave the Ephesians, Acts. Joh. 5.30. to do nothing rashly. And doubtless the Lord Jesus would take the fairest course, As I hear, so I judge, saith he. The liberty of both parties speaking for themselves, is no less commendable, then with us usual. Senec. Trag. Seneca's speech is better known then to need my naming. He that determines any thing before he hears both parties speak, though he should hit the right, himself did wrong. And it was the providence of holy Job, who said, Job. 29.26. The cause that I knew not, I preached out. Besides, in civill cases, there is this yet more; for whereas things are reprresented unto your Honours in a dress the lawyer puts upon it, perhaps it may be hard to have a naked view of truth sometimes. We know a beggar in a rich mans habit may be taken for a Gentleman. And 'tis easy for a juggler, by slight of hand to deceive an eye, that is not quick and piercing to observe his cast. Whence Solomon saith, The glory of a King is to find out a matter. [ Reader, there was exception taken( judge you by whom) at this last instance. Perchance the rather, for the next particulars sake, save one. My answer then and now is the same; Those that are Innocent, have no cause of anger, because they are not meddled with: and for the nocent( touch the sore, and you know what follows) I wish they would amend hereby.] 2 Impartiality in dispensing justice, 2 Impartiality. Plut. de. Sol. Anacharsis told Solon, his written laws were but, like the Spiders web, small flies were catched, when the great ones did escape. Blessed be God, our Magistrates practise hath confuted this. Oh that they may be careful to continue it. That whether men be great or mean, friend or foe, all may be on Justice. It is painted blind, with a sword in one hand, and balance in the other; What pity 'twere, the Shadow should excel the substance. But let us hear Gods voice, Levit. 19.16. Ye shall do no unrighteousness in judgement. Thou shalt not respect the person of the poor, nor honour the person of the mighty, &c. 'Tis the causes equity, not the persons intimacy, should turn the scale in judgement. As I red of Trajane to his officer, Take the sword saith he, if I do well, employ it for me; if not, against me. Let men be never so worthy in the world; yet if you find them wicked, you must not bear the sword in vain. I broke the jaws of the wicked, and plucked the spoil out of their mouth; Job. 29.17. There's a a pattern. If near unto you in relation, yet a delinquent, you ought to be a terror unto evil. I red it of a Roman, Te Patriae genui, non Carilinae. that for rebellion against the Common-wealth, sent his son unto his grave with this farewell, I begot thee for thy country, not for Catiline. Or though the Divels bait to Christ, should be presented unto you, yet Peters resolution should be yours. Thou and thy money perish together, rather then justice be perverted by it. You know when nothing else will do it, Exod. 23 8. this is the last refuge men betake them to; and a gift blindeth the wise, and perverteth the words of the righteous. But I would not be interpnted as to insinuate a charge upon the reverend Benchers. Yet though they may be free, Gehazies may be under them: who when his Master will take nothing, must have his fee. The Apostle tells us, the love of money is the root of all evil. And how much 'tis the darling of the earth; is too much evident. But woe to those superiors, or the Subject; Be he Judge or Jury, counsel or his client, Pro. 17.5. Evidence or inferior officer, that on this score or any other, shall justify the wicked and condemn the righteous; Shall seek to make a good cause bad, or a bad one good. 'Twas a Heathen said, Laert. in Chil. that loss is rather to be embraced than sinful gain: for that will be your grief but once, and this for ever. 3dly, 3 Expedition. Expedition in determining of those controversies that come before you. They say, that there are such Physicians in the world, who keep a slight disease so long in cure, that though the patient doth at the last steal a recovery, as it were: yet when he casts up his accounts, a worse infirmity is found to hang about him, he can ne're claw off, Poverty to his grave; I let that pass. But certainly suspension of mens suits at law have made their remedy worse then their malady. Insomuch that many think they may at a cheaper rate suffer wrong at home; then seek for right abroad. A sheep may get some shelter from the storms among the thorns and briars, but shall surely leave some of his fleece behind him. The Lawyers are concerned in this especially. And some of them, they say, have such a faculty of spinning suits into so long a thread, that their client wears a threadbare coat at length. The Country man hath a proverb, That Assizes are the Lawyers harvest. Alas, poor man, I wish it prove not true of himself; I mean according to another proverb, Long harvest, and a little crop. I am sure, the Lord would have us loose the bands of wickedness, Isai. 58.6. and undo the heavy burdens, that the oppressed might go free. But if this be not to tie them faster, I have lost my aim. Yours therefore it is, who are the Honourable Moderators, as to discover, so to discourage such abuses: yea to punish them if they may be found. And now my last is on the loom. The Reasons for the ready discharge of duty in this weighty business. They are but three, and I shall be brief. To set an edge upon the whole: Consider first, The work is not your own, but Gods: [ Gods work.] You are his deputies in the business; he supraviseth all your doings: So saith the Scripture we have fore-quoted, 2 Chron. 19.6. 'tis worth your serious heeding; And he said unto the Judges, Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement. Wherefore now let the fear of the Lord be upon you, &c. You may see it to the same purpose in Psal. 82.1. God standeth in the congregation of the mighty, he judgeth among the Gods. 2 The States security lies greatly in your fidelity. Remember that when Phineas executed judgement, [ States security.] the Plague ceased. And observe that place of Prov. 14.34 Righteousness exalteth a nation, and chap. 16.12. The throne is established by righteousness. By this then it appeareth, that the stability of our Common-wealth may be secured, and its exaltation furthered by our Magistrates care to do their duty. 3 yourselves must be responsible: Your places are but Stewardships, and your lives without a lease. [ Selves responsible] I have said ye are Gods, but ye shall die like men, Psal. 82.6, 7. Be wise therefore ye Judges of the earth, Psal. 2.[ Of the earth] note that. 1. In respect of Egress, from thence ye came. 2. In respect of progress, there's your business. 3. In respect of regress, thither you must return. Judges of the earth, must answer to the judge of Heaven and earth. That strong conceit of answering none but God, had it been but thought on with half that seriousness it was contended for, would have brought forth other fruits, then e're we found. But this is not the case of great ones only, but others, all mens also. For we must all appear before the judgement seat of Christ, 2 Cor. 5. &c. There is appearance without default; no fee will excuse thine absence. Examination without deceit; no juggling can commend thy cause. Sentence and execution without delay; No favour can reprieve thee. Oh think on't then, I beseech you, think of it. If there be any here that dare to be unsound in judgement; That for a fee can put a comely dress upon an ugly cause; That can swear to any thing, right or wrong, as their prompter would; That can bring a verdict in, in depth of ignorance; as their foreman says, so they; or for others humours or their own advantage. Lastly, that can take a bribe, hunt counter, or the like, for perverting Justice. I beseech you think of it. Rom. 2.16. What answer can you make when the secrets of all hearts shall be ript open? That time doth hasten, 1 Pet. 4.7. rides post, is upon our very heels. The end of all things is at hand. Adieu ere long to all, your souls now dote upon: and then stand naked before Gods bar of Justice. I red of Xerxes, Herod. l. 7. p. 309. ( mecum). and to think ere long, so many Gallant men should be swept away by death. Did he weep at that? How would he then have howled, if he had known, Heb. 9. as we, that after death comes judgement? The sum of all. For the fear of God, the regard unto your Country: but mostly( as that comes nearest to you) for respect unto your souls, yourselves. What then? Why, kiss the Son, rest not until you get an interest in Christ through faith. Be faithful to the duties of your respective places, in what condition soever God hath cast you. 'Tis Christs own saying, Blessed is that servant whom his Lord, when he cometh, shall find so doing, Luk. 12.43. Whereto I now dismiss you. FINIS.