A SERMON PREACHED At saint Bartholomews the less in LONDON, on the xxvii. day of March 1642; Being the day of the Inauguration of our sovereign Lord King CHARLES.  
By WILLIAM HALL. Minister of that Parish, and now thought fit to be published.  
LONDON, Printed by T. Badger, for Samuel Brown, 1642.   

To the Right Honourable saint John BANKS Knight, Lord chief justice of the Court of Common pleas, and one of his majesty's most honourable Privy counsel.  
My Lord,  
THis Sermon being delivered by a son of mine, whom it hath pleased God to call to his special service in the ministry of his Gospel, upon the anniversary day of the Inauguration of our gracious sovereign, the 27 of March last. In the passing of it, not only through my ears (for I may well be deemed partial) but of diverse others of the than Auditors (who surely could not be partial) it found such approbation, as we did not think fit it should be confined within those narrow limits of a small Parish but that it should be communicated to others, by this diffusive way of silent speaking by these dumb Characters, to the eyes, ears and hearts of all who please. My Lord, I have long studied to find out some way or other, whereby I might return some acknowledgement of those many undeserved favours, which I have received from your Lordship, and having the free tender of this Sermon, from the Deliverer of it as a pledge of his duty to me: I could not but think fit (I having nothing else so worthy) to present it to your Lordship, the rather; First because the subject of it is touching Rulers and Magistrates, amongst which your Lordship sits in none of the lowest ranks. Secondly, because it teacheth the duty of the people to their Rulers and Magistrates, and how they ought to deport themselves towards them in words and actions. A thing very necessary in this licentious age of ours where every man conceives he may not only think what he list, but utter what he thinks, be it of the greatest or highest: I shall humbly desire your Lordship, to set apart one vacant hour for the perusal of it, and consider it comes from a higher Spirit than from the spirit of the Speaker; Wherefore it cannot be altogether unworthy Your Lordships sparing so much time for contemplation of it: We shall wish it may prove acceptable to Your Lordship; And for us, both the Author and the Presenter, we shall ever (as exceedingly obliged) rest desirous to take hold of all occasions to offer to Your Lordship all fit testimonies of our duties and respects and shall ever remain  
Your lordship's most humble and affectionate servants in all we can perform, NATHANIEL HALL, WILLIAM HALL.   
EXOD. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. 
THe Pulpit is not to be made the theatre to vent politic Discourses: Nor is it the task of the Preacher of the gospel to busy the minds of the people with civil matters, who are more easily fixed upon them than upon Divine. It hath been one of the diseases of our age, not only for laic preachers, but some of the lawful Ministers of Christ, to make the matters of the times the subjects of their Sermons, more than matters more necessary to Salvation, they have taught {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the course of the World more than the cross of Christ. My Text (though it concern politic Government) will not, I hope, engage me to such an error, to unprofitable discourses of Policy, or intermeddling with the times which is not for edification: yet you see it is fitted to the day. The day is both Gods and the Kings, and therefore challengeth the remembrance of those duties, which God requireth towards Kings and Governors. Neither indeed is such Doctrine more seasonable in respect of the day (the anniversary of our Prince's inauguration) than for those days wherein we live. The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or liberty of the tongue extends so far that every man or woman make themselves the Censurers of Magistracy; one disrelishing and taxing the actions of the sacred Senate of our commonwealth; another throwing his private imputations upon the person of God's anointed. One undertaking (that which only is peculiar to the highest) to stand in the Congregation of Princes and be judge among the Gods; another using such language as that of Shimei to David, or as innocent Naboth was falsely charged to have used against King Ahab. The propounded Scripture will meet with both kinds of presumption; for God forbid we should so reprehend one sort of presumers as to countenance the other. All sorts of governors are here united in my Text, both the supreme and subordinate: and may they never be disunited among us; censorious or bitter speeches against both kinds are severely prohibited, Thou shalt not, &c.  
God himself had now made known the moral Law in ten precepts, upon Mount Horeb, and Moses having a Legislative power derived to him from God himself, propounds ceremonial and judicial precepts to the people: The one sort to prescribe those formalities wherewith God would be worshipped, the other, to order their political government, for the better maintaining human society in that populous commonwealth of Israel. This latter sort of judicial laws, we shall find to begin in the first verse of the former chapter, where we shall find them entitled judgements, which God commanded Moses to set before them. Judgements quia sunt leges secundum quas judicandum est, because they were laws according to which judgement in judicial trials, was to proceed in Israel. Many particular laws there are to prevent private injuries betwixt man and man, and here in this precept the Law giver adds a peremptory precept, for deportment towards public persons, Thou shalt not, &c.  
It is indeed, a moral precept in its own nature: a stream derived from the fountain of the fift commandment (as those are the strongest and most obliging judicial laws, which have nearest dependence on the moral Law) and therefore is of perpetual efficacy, and obligeth all to perpetual observation, but is here placed among the judicial or politic laws for double reason.  
First, Because it concerned the policy or government of the commonwealth, the duty of men towards their Magistrates.  
Secondly, Because upon breach of this precept the Delinquents should be proceeded against by the civil Magistrate, and in a judicial course, punishment be inflicted. This was now made a penal statute to Israel, as well as it was a branch of a moral commandment, and though we find not the nature or degree of the punishment expressed (because God leaves that arbitrary to Magistrates, who would be forward enough to punish indignities to themselves) yet is it most probably conjectured to be no less than death itself, for notorious open railing upon the highest Magistrate. He that railed on his Father or Mother, was to be put to death, Chap. 21.17. and surely no less was he to suffer, who should curse and revile them who were publici parents, the public parents of the Country: Neither was it more for blasphemy against God, than blasphemy against the King, that Naboth was stoned, though he was guilty of neither. What ever their judicial punishments were in that Hebrew commonwealth, that indeed obligeth not other nations to inflict the same, for punishments were only national, and the indulgence of our Christian laws, may perhaps not exact such rigour; but still the sin must needs be as heinous as ever it was then. There is still the same stamp or impression upon Magistracy, by the same Almighty hand, and the precept is no less pressing upon Christians than upon Jews. Thou shalt not revile, &c.  
The Command you see is double: but the latter part is either exegetical, of the former, by way of explication, or else it is emphatical, to urge it on with vehemence by double repetition: yet may we justly find some advantage from the variety or duplicity of the words, and therefore thus distribute them.  
First, Here is dignitas Magistratuum, the Magistrates dignity, and that first, of Magistrates in general, they are all Dii Gods. Secondly of one Superior above the rest: he is Princeps populi sui the ruler of &c.  
Secondly, Here is officium privatorum, the duty of private men expressed in a double negative precept. First, for regulating their carriage towards Magistrates in general; they must not revile nor rail upon them. Secondly, For their behaviour towards the principal Ruler, they must not curse him, Thou shalt not, &c.  
First, the dignity of magistrates in general, the Rulers they are Elohim's Gods. There were a kind of nominal Gods, which Saint Paul mentions, 1 Cor. 8.5. there are God's many, and Lords many, which some would understand in the same sense (Saint Austin for one) with these in my Text, of Rulers and governors, but the Apostle alludes there to none other but the vain idols of the Heathen, who in the blockish imagination of the people were esteemed Gods, and so were Dii nominales, nominal Gods though not digni nomine, worthy of that title, being indeed nothing at all, as Saint Paul, in that 4 verse of that 8 to the Cor. nothing but by mere fancy, and supposition. Besides these even Satan himself is entitled not only a Prince, but Deus mundi hujus, the God of this world, 2 Cor. 4.4. because he is so reputed by the men of this world: the wicked make Satan to be their God, they obey his dictates, and so do serve and worship him, in stead of him that is God essentially. But these are God's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, only abusively, so called by the opinion of foolish and sinful men: But such there are who are dignified with this title by him, in whose only power it is to communicate so high an appellation, Ego dixi quod vos Dii estis, I have said ye are God's. Psa. 82.6. It is not the idolization by men's vain opinion, that defies Judges and Rulers nor such an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or ridiculous deification as the Romans used to their dead Emperors, nor their own arrogant assuming the title of God to themselves (as did Alexander, and also many of the Roman Tyrants) that makes them to be called Gods; but God's own appellation in his Word, he honours some of the sons of men with that title which is his own, and calls them Gods who are but mortal men.  
Many significant Epethits we find ascribed to magistrates, which speak some of them their eminency, some their duty by profane Writers they are called sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Leaders, because they ought to lead others by their virtuous example, sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, adorers, they should beautify the world with Order and Government; sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Keepers, for they are for the safety of their charge▪ some time {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Benefactors, as our Saviour entitles them, Luk. 22.25. because they are set up for the good of men, not for the hurt. The Scripture addeth to them many other expressive attributes, they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Saviours, because of deliverances wrought, by their means, Judg 3.15. Nutricij, Nurses by the Prophet Esay, because they are to tender, and educate the Church of God; in Ezekiel's language they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shepherds, to feed and rule over the people; in S. Paul's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ministers of God, Rom. 13.6 but this in my Text transcends them all, they are Elohim, Gods themselves. All lawful Rulers than be they supreme or subordinate, judges or Magistrates are in some manner mortal Gods, sublimes & sapientes viri, as Gregory understands it, Elevati, as the Hebrew word signifies, those whom God hath exalted and set over others, such as was Moses and Aaron, and the Rulers of the great Sauhedcim among the Jews, these are God's in Scripture language; and that not with impropriety.  
For first, they are Imagines Dei, Images of him who is the universal Ruler and judge of all; there is a representation and resemblance of the Deity in Magistrates, more than in Common men; judgement is committed to them, which belongs ultimately and properly to him; some rays and beams of his Majesty, he hath made to shine in them, though not in all alike, for one Star may differ from another in glory: shadows and pictures may be made in several proportions, one piece may represent the person only to the shoulders, another to the middle, some at full length; still all are Images, and have a resemblance: inferior and supreme Rulers there may be, but all have (more or less) some of his likeness: to have a power of judging and ordering others, to have some splendour and honour above others, is a Character of Divinity; Gods they are as by their office and dignity they resemble him.  
Secondly, Gods they are quia Dei locum sustinent tanquam legati & vicarii, they sustain the place and person of God to men, as his deputies and vicegerents; God judgeth mediately by and through them, and executes those things, which (were they not) he would immediately do himself; they do the works which God himself would do: thus Moses is said to be (loco Dei) instead of God to Aaron, Exod. 4.15. thou shalt be to him in stead of God, that is, thou shalt give him council, and direct him as my Oracle: and the same Moses is called Pharaoh's God, Exod. 7.1 I have made thee Pharaoh's God, because he should execute God's judgements upon him; God would execute judgement upon Pharaoh by Moses. Those who do those actions, which belong to the Highest, as his Ministers and Substitutes are Dii minorum gentium, they may be called petty inferior Gods, he hath so honoured them.  
Thirdly, Gods, all magistrates are, quia à Deo ordinati, because they are ordained of God, as S. Paul in express terms, Rom. 13.1. ordained they are, not only permitted, but established by providence, by precept; it is the same reason which our Saviour himself gives of this title, Joh. 10.34. he calleth them Gods (saith he) to whom the Word of God came, that is, cui speciale venit dominandi mandatum, to whom the special Word of God came to give them power to rule; there is no authority but is from God, he is not only the permitter but the author of it: All Magistracy is God's Ordinance. Should we seek to the fountain and original of all power, we shall find God Almighty investing man with a threefold power at the first.  
First, with that which is called liberum arbitrium, free will: he erected in Man a Magistracy and power over himself, ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, pre esset {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the leading rational part of the soul he made the Leader and Commander over the inferior appetite; he made man Master and governor of himself till his fall overthrew that internal Magistracy.  
Secondly, he gave a second power, of man over the creatures, that he should be Lord of them Dominamini animalibus terrae, rule ye over the beasts of the earth, Gen. 2.8.  
Thirdly, he at that time gave a power of man over man, which when there were but two persons could only be potestas maritalis in uxorem, the power of the husband over the wife; the Magistracy could only appear in that, and in that it did, Gen. 3. ●6. But as the World increased, so did this power extend itself.  
First, in potestatem Patriam, into the paternal power of parents over their children.  
Then secondly, in potestatem herilem, into the power of Masters over Families, and as human society multiplied, so did God by the light of nature imprint in man a knowledge of the necessity of Order and Government, he taught them by their own bodies, that some members must be superior to others; and from the Bees and Cranes, Men learned to choose a Ruler over them. Indeed we find Magistracy implicitly instituted by that peremptory Law, Gen. 9.6. That whosoever shed man's blood by man should his blood be shed; Now that any man should promiscuously at his own pleasure execute the Law upon a murderer without warrant, would make him still a murderer, and introduce confusion. It must therefore suppose a Magistrate, who should have power to execute this Law upon offenders.  
Rulers than are all of God's appointment, they stand by virtue of his Ordinance; be there different ways of administration of Power, different States and forms of Government, yet are they still from the same author: ecclesiastical and civil governments, Monarchies and Democra●ies, hereditary crowns and magistrates chosen by suffrage of the People, Kings and Parliaments, all are ordained by him; For his providence doth variously call the sons of men to authority, and orders several forms of exercising Magistracy. Thus in that people Which he had taken into his own special immediate care, he ordained various ways of Government; by captains, as Moses and Joshua, by assistance of a counsel of 70 Elders; by Judges, and then by Kings, and so mediately in several commonwealths he ordains several Magistracies, though not by his own immediate appointment yet by the agreement of men, such as shall best consist with the constitution of the People: and upon all those he hath stamped the character of his authority, they are not rashly to be disobeyed or altered, they are God's by his ordination Yet there are scruples raised against this third reason (that all Magistrates are called Gods, because ordained by him) for some would take away the foundation of it: Surely, say some Objectors, all Magistrates and their power cannot be from God.  
1 Object. For first, they are his own words, by his Prophet Hosea 8.4. They have set up Princes, but not by me, they have made Princes, but I knew it not.  
Solu. It is true indeed, God speaking there of the rending of the Kingdom from the son of Solomon by Jeroboam, saith, that they have set up Princes but not by him, and yet himself tells Jeroboam by his Prophet Ahijah, Behold, I will rend the kingdom out of the hands of Solomon, and will give the ten Tribes to thee, 1 King. 11.31. In one place God saith the people had done it, in another, himself had done it; surely than the rending of the kingdom was from God as a just revenger for the sins of Solomon; the rebellion of the people without consulting with him, was not from him: Jeroboam's power was from him, though not the people's rebellion and revolt; still all authority finds him for the author, and therefore they are called Gods.  
2 Object. But secondly, they cannot all be ordained of God and so be styled Gods for that reason, for then would all the worst and most tyrannical governments claim God for their Patron: hath he ordained Tyrants, and made them Gods on earth? Did he appoint Nimrod and Pharaoh? Did he set up the Babylonian and Persian Tyrants? Did he authorise the Mahumetane Sultuns? and set up governments that prove scourges to the sons of men?  
Solu▪ To answer this, we must first know that all tyranny is the corruption of Government; it is not that sound and lawful authority of which God is the author. Government and Governors have all their degenerations and corruptions, as politic Writers describe them, and these are not from God, but from the vices and wickedness of men permitted by him for their punishment.  
There are three things which must be considered in all Governments, in every Ruler.  
There is first, ipsa potestas, the power itself, and this is by the Will and Ordinance of God, in whose hands soever it is, for by him Kings reign, and though in anger he gives a King, yet still he gives him Hosea 13.11.  
Secondly, there is acquisitio potestatis, the obtaining of this power, this may often be by usurpation, by corrupt unlawful means, and of this God is not the author, he may permit evil Governors, by forcible or unjust means, to get that power into their hands unlawfully, which himself hath lawfully constituted.  
Thirdly, there is Executio potestatis, the execution and use of that power, which if it be abusive, exceeding the limits of justice, can no way be ascribed to him, but to the wickedness of men: tyrannical oppression, establishment of superstition and error, by a lawful, though an abused power, have no relation to God's ordinance, they find no support or authorization from him: Yet those who execute them still quoad potestatem, in respect of their power are from him, they are ordained by him, and in that respect are called Gods in Scripture.  
We must yet add a fourth reason, why Magistrates are called Gods, and that the best and most proper quia Deum imitari debent, because they are, or should be like God himself in their actions and qualities. They should be well acquainted with his attributes; of wisdom, to discern betwixt good and evil; of Justice to distribute to every one with an unpartial hand; of Mercy in mitigating the utmost rigour of severity. God hath in Scripture assumed the same titles which he hath given to Rulers: he is Pastor Israelis, the shepherd of Irael, and they are (or should be) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the shepherds of the people. he is Salvator Israelis, the Saviour of Israel, they should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, deliverers of them (like him) in times of danger. He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the great Watchman over his people, & they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, watchmen also subordinate to him: They should be like God in all their actions, but especially in these two, first, in protegenda Ecclesia, in protecting Religion, and the Church of God; it is that whereof the highest takes the principal care, he by ordinary providence cares for the just and unjust, affords them all life, & air, & rain, and sunshine, but his special eye is over his Church, how to preserve his truth, and his servants; so should earthly Magistrates show themselves similes Deo, like Gods in this; Their care and their endeavour should be principally fixed upon the establishment of Religion, the advancement of the Church; they can never be more like God, than when they do his work, defend his truth, advance his glory. Secondly, like him they ought to be in faciendo justitiam, in doing justice and judgement: God is known by this, that he is the great executer of justice and judgement, relieving the injured, vindicating the oppressed, punishing the wicked, rewarding the righteous; then are Rulers truly like him when they do that which is correspondent to these: thus did the Queen of Sheba tell Solomon, that the Lord his God set him upon the Throne for that end to do justice and judgement; It is the great end of Magistracy, and they properly deserve the title of Gods, no longer than they resemble him in that. unjust Magistrates have more of Satan in them than of God, more of the God of this world, than of the true God of heaven. Their power makes them like the highest, but their injustice like the father of wrongs: Properly and truly are they called Gods, when their ways are like his. It is the general title of Magistrates to be called Gods; here is another added, which seems to be singular. The Ruler of thy people. &c.  
Moses was at this time constituted by God the principal Ruler of Israel, and so himself particularly might be thought to be designed by this expression, The Ruler of the people: yet Saint Paul applying this expression to the high Priest, when he was charged to have reviled him, Act. 13.4. calling him the Ruler of the people, implys that it is not wholly to be restrained to one, but to any ruler; yet certainly it may include an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upon the supreme Ruler, where such there is; if there be one Ruler of the people, whom God hath placed in more eminency than the rest, (as Kings or Monarchs) the Command is principally given concerning him: such as was Moses at this time, such as was the High Priest in Saint Paul's time, for he was then (excepting those governors which the Romans set over the Jews) the chief ruler in Israel. It is not indeed of absolute necessity, that in every nation there should be one person honoured, with the title of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the sole ruler of the people: for God hath not expressly imposed it on all Nations: were the Question to be discussed in general, what Government were best, it were not rashly to be concluded for any one, universally to be the best: But that were best for every Nation, which would best consist with the disposition, and manners, and frame of the people. The mixture and contemperation of them, is without question the most universally profitable and of longest duration; where there is one supreme Ruler, and yet supported with and strengthened by representative Counsellors, where there is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, one chief, and yet plures Consiliarii, a multitude of Counsellors. When only one would rule without subordination of other Magistrates, the burden must needs prove unsupportable: & where each member would rule, there must needs be Ataxy and confusion; where there is one superior Ruler, and he standing in Congregatione Principum, in coetu Deorum, in the congregation of Princes, amongst the inferior Gods, there surely is the happiest commixture, there may be expected with God's blessing, the fruits of a happy temper. It is (beloved) the happiness, wherewith God hath blessed our sinful Nation, that we have both parts of the subject of this precept in my Text. We have those who are called Gods without flattery, wise, and just, and provident Rulers. We have one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Ruler of the people, a gracious King, appointed by God over us, to do justice and judgement, established in the Throne by long succession, from many Ancestors: May we therefore join them together; and proceed to see what it is God Commands us concerning them, which is the second Part of my Text, Thou shalt not, &c.  
The command is not in terms affirmative and proportionable to the appellation.  
For first, it is not said Deos adorabis, thou shalt adore the Gods.  
Nor secondly is it said, thou shalt flatter them. Non jussi sunt sacrificiis adorari, saith S. Austin, they are not commanded to be honoured with sacrifices, though they are called Gods. It was the foolish presumption of the Heathens, that they would indeed be styled Gods, and have the people offer them sacrifice, forgetting they should die like men. Though God give Rulers his own title, he would not have them arrogate it, so as to forget they are men: though he call them Gods, that men may honour them; yet he would not have them call themselves so in the pride of their hearts: It was Lucifer's sin to say similis ero Altissimo, I will be like the Highest. Neither would he have private men suppose them to be God essentially, and to forget him in respect of them, nor to ascribe that honour to them, which is only due to himself. It was the madness of the ignorant Heathen to account Paul and Barnabas Gods in the likeness of men, and to be ready to offer sacrifice to them; may such idolatry never be found in knowing Christians. There have been no greater enemies to the happiness of Princes than flatterers: Nor is there any way speedier to bring judgements upon Rulers and Nations, than when the due honour shall be taken from God, and ascribed to men, which are but secondary subordinate instruments to convey them. For God is a jealous God, and though he give the title of Elohim, yet he will not give his glory to the sons of men: While the people cry out to Herod, that it is the voice of God and not of man, they draw down a sudden vengeance upon him; for immediately the angel of God smote him, and he is eaten with worms, Acts 12.23. There contrary to the old verse, deliraat Achivi Rex plectitur, the people flatter and the King is smitten.  
It was the frequent affirmation of the late heroic and Victorious King of Sweden, that he feared the people's ascribing too much of that glory to him, which was due to God, would be a cause that God would remove him before the work was finished; and perhaps it was a speech too prophetical. We must not ascribe,  
First, God's Power, his Omnipotency to Princes and Rulers, as Flatterers have made weak Princes believe that they had power to do any thing, that their will was a Law, that Quicquid libet licet, that they should be able to bring any design to pass, be it never so impossible or unjust; this was Jesabell to Ahab: dost thou now govern Israel, and canst not do this? Whereas the power of earthly Gods is circumscribed both by Law, and by the short limits of human power; they neither may nor can do all things; they are Dii, but non Omnipotentes, they are God's, but not Almighty.  
Secondly, we must take heed we do not ascribe to them God's glory, that is, not make them the utmost objects of our thankfulness, or the first and prime causes of any happiness that betides us; we must look beyond them in our deliverances, give glory to God on High, above those on earth.  
Many eminent and unparalelled blessings God Almighty hath conveyed (Beloved) upon this Nation, by means of those who are called Gods amongst us, our gracious King and Parliament, and more we expect by their means▪ he is not worthy of a tongue or a heart, that will not acknowledge them; but take we heed we do not forfeit them all, by ascribing too much to the second causes, and too little to the first, by looking more to them for safety, than to him from whence it cometh. As I am confident, none of those Worthies will arrogate it, but take up that of David, Non nobis Domine, Not unto us o Lord, &c. So let us also ascribe the honour of all ultimately and principally to God, for thine is the kingdom, and the Power, and the Glory. Surely it is the Lord's doing, if our liberties be asserted, our Religion settled, ourselves secured: Blessed and renowned for ever be the sedulous Procurors, and the royal ratifier of it: But let not our thankfulness to them, make us forget God above. God's they be called, but not Dii, imprimis glorificandi, Gods principally to be glorified, here is neither an injunction of adoration, nor of flattery.  
But a negative command it is, either because negatives are more peremptory and general, they bind ad semper, For it is never lawful to do evil, in no place, by no person; or because the first work of Reformation must be by not doing evil; But as in the Decalogue or moral Law affirmative precepts do include negative, and negative the affirmative, so here we may conceive this negative precept to comprehend also affirmative duties to Magistrates; and so shall consider it both ways, negatively and affirmatively. And first as it is a prohibition: (Thou shalt not rail, or revile, or curse) so it includes three sins to be avoided.  
First, it is Contra resistentiam in factis, it is against resistance in actions; for the Argument is good in logic, à minore ad majus, we must not revile, or curse in words, therefore we must not resist in actions.  
There is a threefold distinction of resistance observed by some, One is Precepta negligendo, by neglecting commands; For this is a kind of resistance.  
A second Peter Martyr observes, fraud by deceiving or misgoverning Princes or Rulers, for such abuse is indeed no better than an unfriendly opposition, and may come in (rightly understood) under the title of resistance.  
A third is, aperta vi, by open violence, & this is surely prohibited inclusively by God's Commandement, Thou shalt not revile the Gods, as it is expressly by S. Paul, whosoever resisteth the power, resisteth the Ordinance of God, Rom. 13.12. Rebellion against authority, which God hath set over men is contrary to his precept, to the practice of all his Servants. If indeed such earthly gods and rulers there shall be, who shall impose impious or dishonest commands, contradictory to the Laws of God, it is then no breach of this commandment to disobey him; for than they cease to be called Gods properly, they are rather diabolical; the immortal God is rather to be obeyed than they, according to the determination of the Apostles, It is better to obey God than man, Acts 4.19. Yet even then find we not resistance countenanced against them in private men: Much difference and many restrictions there are amongst the Casuists, how far the whole civil State united in itself, may oppose the supreme Ruler; but all agree upon such cases only as can hardly be imagined, to fall out in Christian commonwealths.  
If there be any such resistance tolerable it must be say they First, where there is direct and absolute Tyranny executed upon Lives and Consciences.  
Secondly, where there is flat Idolatry introduced by force.  
Thirdly, where there is none other refuge left, but resistance; neither flight nor suffering, and in these cases (which God forbid should ever go further than supposition) there are so many cautions added for moderation, and against revenge, that they who maintain resistance lawful, yet might as well conclude it impossible to be merited, unfit to be executed. But as for us who are but private persons, there is no difficulty but that we may resolve against all resistance, without an extraordinary perscription. The Lacedaemonian resolution, becomes Christians to their Rulers. Si duriora morte imperetis, potius moriemur, if ye command things harder than death we will rather die: There is no allowance of offence, or opposition against those whom God hath set over us: the Primitive Christians have no arms but preces & lachrymae against their furious persecuting Magistrates. Saint Ambrose useth no other force but of his strongest Petitions, Rogamus Auguste non pugnamus: Surely there is no resisting the Ordinance of God: that is the first thing included in the prohibition.  
Secondly, as it is a negative precept, so it forbids maledicentiam in verbis, railing or reviling in words, God hath not allowed man a liberty of reviling his neighbour, his equal; nor are men's tongues at their own command so absolutely as to vent that which their malice or virulency shall dictate against any man: for did not the Law of man take cognizance of their slanders, yet if they shall give account of every idle word, much more of every malignant and slanderous word against their brethren. The cursed speaker is a greater enemy to himself, than those he curseth. But needs must it be more blameable against public Magistracy, then particular persons; for there the Magistrates resemblance to God, makes the injury reflect on him. He that speaketh evil of Rulers, speaketh not evil of man but God, and therefore it is called no less than {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} plasphemy in Scripture. Those whom God hath set in Authority, he would not have subjected to the scurrilous tongues of railours, no more than he would have his own name blasphemed: Saint Jude therefore makes those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (those filthy dreamers as we translate it) the worst of men who speak evil of dignities: Michael the archangel (saith he) durst not bring a railing accusation against the devil. We never find the Saints of God, though never so highly provoked, uttering bitter words against the higher powers, not Moses against Pharaoh, not the three Children against Nabuchadnezzar, when the Furnace is prepared, but O King live for ever. We hear not our Saviour exclaiming against Herod, or Pilate condemning him; not Paul speaking to Festus in other terms when he saith he is mad, then in that mild reply, I am not mad most noble Festus: Once when he seemed to the standers by to forget himself, he recollecteth himself with this Text of mine, I wot not brethren that he was the high Priest, for it is written, thou shalt not speak evil of the Ruler of thy people Acts 23 4. a great difference there is amongst Expositors, upon those words of Paul, which are partly quoted from my Text, and therefore I shall shortly endeavour to clear them. He had called Ananias the High Priest whited wall, because he had commanded him to be smitten, and being rebuked by the standers by for reviling God's High Priest (for so they called Ananias) he answers, I knew not, brethren, that he was the High Priest, for it is, &c. Some say his meaning was, that he did not regard or consider him as the High Priest: others, that he did not account him worthy to be the High Priest: others, that he plainly meant he did not know him to be the High Priest, for it was possible he might mistake: The chief captain sitting there also in judicature, and the High Priest not in his Priestly habit, which should distinguish him from others; so that Paul's answer to them consists of two parts. First, an acknowledgement of his ignorance, that he knew him not.  
Secondly, a denial that he did rail at all, for he knew that there was a law against that: as if he should say, I did not (I confess brethren) know that he was so great a Magistrate as the High Priest, yet be he so, as I know him to be a Judge I did not rail upon him, though I sharply reprehended his injustice towards me, for I know very well I should not revile the Ruler of the people.  
Reprehensions there may be of Rulers, but no reviling, just charges or accusations against them, but without railing or cursing; All manner of railing against them is here prohibited, be it in secret murmured amongst friends, by still detraction: or secondly, be it openly before many, and that either by traducing them before others, or impudent reviling them to their own faces, as Shimeis was to David, all these are here forbidden, Thou shalt not, &c.  
How can we then but from hence tax and condemn three sorts of breakers of this Law?  
First, even those of the Ministry, who take too free a liberty of traducing, if not the highest Magistrate, yet at least inferior rulers, both ecclesiastical and civil, in rude and homely language. It was never the lesson their Master taught them to mix their own virulency with preaching the gospel. It is true the Minister of the gospel, who will be faithful, must admonish the blamable Magistrate, he must boldly exhort, rebuke, convince him; Elias may reprove Ahab to his face, and John Baptist doth well to tell Herod plainly it is not lawful for him to have his brother's wife; Nathan may come and tell David, Thou art the man; and Ambrose boldly tax the Emperor Theodosius. But much caution there is necessary in such reprehensions of Princes and Rulers, they must not be for suspicions or jealousies, or supposed faults or slighter error, but for enormous & apparent sins, for such there were in all those we instanced: Open Idolatry and oppression in Ahab; Incest in Herod, Adultery and Murder in David; Injust tyranny in executing many Innocents in Theodosius: The sins of Rulers must be very evident, ere the pulpit tax them.  
Secondly, there must be distinction made betwixt the persons & their faults, the persons of magistrates must be spared (for they are called Gods) while their sins are taxed.  
Thirdly, there must be discretion used, no bitterness or unmannerly terms, no railing or reviling.  
Fourthly, it should be coram too before them, as all those reprehensions were. Ministerial reprehensions must not degenerate in tribunitios clamores, be turned into popular clamours; the people not be rated for the sins of their Governors, and the Magistrates faults be aggravated before those who are not to redress them To exceed these limits, is an unhappy breach of this Law, with which our Churches have lately rung too loud, so that we had need have it the Mottoe of our Pulpits, Thou shalt not, &c.  
Secondly, this must also condemn the scurrilous generation of libelers, who taking advantage of the freedom of our times (of which we should make better use) have vented their railing invective Pamphlets against many sorts of Magistrates; were the accusations never so just, the crimes never so odious, yet could not these men be justified in their bitterness; which exceeds the bounds of Christianity, of Common humanity itself; the devil that great accuser durst not have brought such railing accusations against Michael. These must needs stand guilty of the breach of this injunction.  
Thirdly, It must also reprehend those who in their Common discourses make themselves too eager Censurers of the actions of the Higher Powers; tongues are not left at liberty to accuse and Censure as they please, the proceedings of the Superiors.  
It was indeed a noble and generous speech of that Roman Emperor August. In libera Civitate liberas linguas esse oportere, That in a free State tongues should be at liberty, and a happiness truly accounted by the Historian of his Times; ubi sentire quicquid velis, & quicquid sentis dicere licet; When men may think wLat they please, and speak what they think: nor can we but admire the lenity of those Christian Emperors, Theodosius and Honorius, & Arcadius, who would have no man punished for speaking evil of them, for Si ex levitate profectum, est contemnendum; Si ex insania, miseratione dignissimum; si ab injuria, remittendum: if it proceed from lightness, or vanity, it is to be despised; if from madness, it is to be pitied; if from malice, to be forgiven: But notwithstanding such indulgence (whereof our times have had a share) Christians must know not to abuse their liberty: if they stretch it to traduce and censure those who are set over them, they use it for a cloak of maliciousness, and break that peremptory Law, which expressly saith, Thou shalt not revile, &c.  
There is yet more in this Precept: for as it forbids resistance in act and railing in words; so thirdly, execrationes in men●e, cursing in the thought of those who are called Gods; malignant conceits of their actions in our breasts must not be entertained, nor evil wishes imagined and contrived against them; for even the soul must be subject to powers that are ordained of God. Rom. 13.1. They are little beholding to him for restraining his tongue, who harbours and frames curses in his heart: It is the advice of the wisest of men, Eccl. 10.20. Curse not the King, no not in thy thought: and curse not the rich in thy bedchamber, for a bird of the air shall carry the voice, and that which hath wings shall tell the matter: that is, thy guilty thoughts may betray thee before thou art aware: for Kings and Magistrates have quick eyes and ears; or at the least thou Mayst be sure thy thoughts are known to him to whom thou must give account of them, and he can never approve them, when there is cursing of his Ordinance.  
For us therefore (Beloved) let not our impatience or misunderstanding drive us to such intemperance: let us not harbour any cursing or malignant thought, either against him whom God hath made our gracious sovereign, or those who under him, he hath designed to be the instruments of our establishment. The meek and patient Spirit, must look upon the actions of both, as them whom God hath ordained for his good, and in stead of these requitals, which are flatly forbidden in my Text, railing and cursing (which neither become our mouths, nor hearts) let us frame ourselves to the contrary affirmative duties, which are here virtually included, But I must but name them.  
In opposition then to reviling and cursing, there must be used towards them who are called Gods. First, Subjection, we must heartily submit ourselves to them, 1 Pet. 2.13. Secondly, honour and reverence, we must honour the King, and consequently all who derive power from him. Thirdly, fidelity, as I●tai to David, 2 Sam. 15.21. Wheresoever my Lord the King shall be, whether in life or death; even there will thy servant be: and while we are faithful to him, we cannot, we must not be unfaithful to his Counsellors, as our own late protestation will remember us. Fourthly, We owe them obedience, for this is due to the Commands & Laws of Kings & Rulers, while they are consonant to those of God. Fiftly, Let us allow them paying of tribute, for this both our Saviour, and Saint Paul tells us is due to Kings, and Rulers, and never let that be denied, which must purchase public security. Lastly, in stead of this forbidden cursing, let us allow them prayer; for if Saint Paul enjoin supplication for Kings, and all that are in authority in general; much more doth it oblige us to pray for a gracious King, for the authority we have most desired and prayed for; and this duty is the most necessary, and highest we can allow them. May we therefore never cease to pray, that God would unite the hearts more and more, of our King and Parliament: That he will direct and assist them with his Spirit of wisdom. That he will prosper them in their designs, against enemies abroad, in their Reformations at home. That he will protect them against all oppositions foreign, or domestic. That he will give us a blessing upon all their determinations. These things we most humbly beseech thee (oh most gracious Father) to grant unto us, and that for the merits of Jesus Christ, &c.  
FINIS.