A SERMON PREACHED AT DORCHESTER IN The County of Dorcet, at the General assizes held the 7. of March, 1632.  
By John White of Dorchester, Rector of the Church of the Holy Trinity.  Pro. 24. verse 21. 
My Son fear thou the Lord and the King, and meddle not with them that are given to change.  
LONDON, Printed in the year, 1648.   

SIR,  
AT your last being in Dorchester, you seemed to receive some addition of Confirmation of the Justice of the Parliaments cause in taking up Arms against the King, from some discourse which you heard from Mr. White: But I than told you that Mr. White not many years since was clear of another Judgement, not only in this point of Resistance, or more properly making War, but almost in the whole matter Controverted between the King and the two Houses, And that some of us who were his daily hearers were much scandalised to see his late practice and Preaching to move Antipodes to his former Doctrine, especially recommending and pressing things so point blank opposite, on the consciences of his Auditors, as no less than the truths of Jesus Christ, and necessary in respect of our Obedience: This I told you I could make good unto you in four particulars, First in the point of the Subjects taking up Arms against their Sovereign, Secondly in that of Episcopacy, Thirdly concerning the book of Common Prayer, and Lastly touching the Ceremonies of the Church: But your haste then going for Exter Fair, and your many businesses with your other Chapmen, would not dispense with you to stay the making good of my Allegation: And therefore it was your earnest desire, That at better Leisure I would in writing give you such satisfaction as might leave you without all scruple in these particulars, which I shall now endeavour to do as briefly as I can.  
First for the unlawfulness of Subjects resistance and taking up Arms against their lawful King, or supreme Magistrate, what his Judgement was in this point, I must appeal to his Sermon Preached at the Assizes held for this County, The Copy of which Sermon, together with the Epistle Dedicatory to the Judges of the Circuit, I have here se●t unto you. I would not trust to the fidelity of my Apprentices Brachigraphi who took this Sermon from the Pulpit, when he Preached it: for so the Necessity of keeping pace with the Speaker, The easy mistake of those Characters, and the supplements of Memory used by those that are Maste●s of that Art, might render this Copy suspected: But to take away all Objections, I procured a more Authentic Copy from his own Original. I say no more but as our Old Schoolmaster Mr. Chick was wont to say, Res ipsa loquitur: Out of his own Mouth you may Judge of him.  
Secondly for the authority of Bishops, and Thirdly for the Lawfulness nay Necessity and Excellency of the Book of Common Prayer, There are two other Sermons of his published, not in print, but in Manuscript: The first asserting the Authority and callings of Bishops to be, if not jure Divino yet are Apostolico; and equalling the Authority of their Order with that of the Observation of the Lords day: The second vindicating the Liturgy from the usual cavils of Se●taries, and by impregnable Arguments preferring this set form before all Extemporary Conceptions especially for the Public worship of God. Nay, we that were his Parishioners, and daily hearers in the execution of his Parochial Exercises, must testify, That he hath very frequently magnified the Book of Common prayer, justified it against all Objections, and affirmed, not only that it was consonant to the word of God, but likewise that if the Holy Ghost had vouchsafed his immediate Assistance in composing any book since the Bible, it was in composing the Common-prayers of the Church of England. But though I have laboured it yet I cannot procure these Sermons: They were by Master White himself presented heretofore (as a Testimony of his conformity) to Bishop Cook, late Bishop of Hereford but then Bishop of Bristol, and Master Whites Diocesan, whose Executors are able to produce these undoubted Testimonies both of their Authors (then) Orthodox judgement, and the truth of my 〈◊〉  
Lastly for his Approbation of the Ceremonies of the Church I shall appeal, First to his own Practice in his Pastoral charge, not only in my time but in my Fathers as you 〈…〉 Secondly, to his frequent justification of them in the Pulpit; when you see Master ●tro●g at Dunstan's do but ask him what he hath heard, and seen in this particular: Lastly to his serious Recommendation of Doctor Burges his Defence of Bishop Mortons' Treatise of the Three Innocent Ceremonies to the Clergy of these parts, exhorting them to buy them: And though his mere Intimation of things to be done, or not to be done, had more influence on his brethren of the Ministry than the Commands of their Bishop, yet to be sure to put one of those Books into the hands of every one of the Clergy, he prevailed with Master Archdeacon Fitz●erbert to recommend the Book to those with whom he thought his own persuasion had not so effectual authority: I cannot have so mean an opinion of Master White that he should thus industriously recommend this Book to others, merely to help off an impression, though Doctor Burges were his Wife's Brother, mistake me not, I mean not your Paul's Purgation Burges, no, this Doctor john Burges Pastor of Sutton Coldfield 〈◊〉 Warwick-shine, was an 〈◊〉 man, and a Schol●r, Things (God knows) that Cornelius was 〈◊〉 guilty of; But I believe he did recommend that Book not out of my sinister or by and but purposely to propagate those Truths which were learnedly defended in is; and because they were such Truths of which he himself stood fully convicted in conscience, for had he but doubted of the lawfulness of those Ceremonies he was better acquainted with the regulations of a Scrupulous Conscience then to recommend that to the practice of others, of whose lawfulness He himself doubted. But I detain you too long. Read this Sermon and then judge of the truth of my Affirmation of the rest, by what satisfaction you receive in this Particular, from  
Your Friend and Servant, W. P. Dorchester, Sept: 14. 1647.  
For my Friend Mr. G.S. at the Sign of the— in Watling-street, London, these.   

To the Right honourable Sir Thomas Richardson Knight, Lord Chief Justice of the King's Bench,  
And Sir John Denham Knight, one of the Barons of the Court of the Exchequer,  
And to the right Worshipful John Browne of Frampton Esquire, high Sheriff of the County of Dorcet, mercy and peace from God the Father through our Lord Jesus Christ.  
RIght Honourable and Right Worshipful, howsoever your Command for the publishing of these Impolished and scarce well-digested meditations, plead my Apology in this act, both to yourselves and to the whole world, to yourselves who cannot distike the fulfilling of your own will, and to the world when have nothing to blame in my exposing these Imperfect notes to the public view, but my obedience to your Command (which I was the rather Enforced to yield to in this action, by laying aside and renouncing mine own will, and Judgement, that I might subscribe to the direction of so high authority, lest I should be produced as an Instance against mine own doctrine) notwithstanding it lies upon me to present both unto you, and to all an account of my grounds and Intentions both in the choice and in the manner of prosecuting this subject concerning the dignity and power of men in authority. I confess I might for my Justification here in have recourse to the usual plea, of the Correspondency of the argument to the auditory and occasion, but I must freely acknowledge unto you, to whom I own an account of all my action, that besides this general respect, other Incident occasions have carried a great stroke in fixing my thoughts upon this Subject above any other.  
You may be pleased therefore to understand that a good spare since, the observation of some passages, here at home among our neighbours, begot in me a resolution in my ordinary course of Catechising, among my own people, to handle and open at large this argument of the power and authority of Governors as to inform them more fully of that whereof too many of them seem to be Ignorant, as also to put them in mind of that which was too often forgotten; while I expected to bring this resolution into act, in my ordinary walk, which mine own bodily Infirmites' Interrupted, it fell not in so soon as I expected, I was not only requested, but in a sort Importuned, to supply that room in which I stood before your Lordships at the last assizes, and by that means as I conceived, hastened by God's hand, to the undertaking of this task, which had been too long deferred; and because withal some like occurrence in other parts discovered the errors of men in their Carriage towards Governors to be an Epidemical disease, I conceived it needful, not only for the instruction of my own people, but for the removing of scandal, to proclaim unto the world, that groundless Jealousies, uncharitable Constructions, harsh Censures, unchristian Imprecations, Insolent behaviour, and uncivil Carriage towards such as are in place of authority, are but the fruit of some distempered passions, of ill governed minds, and not the effects or Issues of any godly dispositions, which being governed by the Spirit, are taught to yield unto all men, the fruits of Love, Peace, long suffering gentleness, goodness, and meekness; and much more towards such as are in authority, honour, reverence, subjection, and fervent Prayers, for the prosperity of their persons and estates It is easy to observe, that, that dangerous evil of swelling the heart against the higher powers (being the Issue of pride and Atheism) is nursed up in our private families, wherein undutiful Children and Servants, being unacquainted with bearing the yoke of their own Masters and Parents, by use of Custom easily take heart, to break in sunder the bonds of Subjection to public Governors. Ignorance of God and his word, must needs be a great occasion of this mischief, and withal, neglect of that private Discipline which was exercised in former ages, of which we come so far short in these times, that if the succeeding generation suffer a decay this way, proportionable to that which we find already, it must needs be esteemed a sad presage of a fearful Confusion to Ensue: as the Prophet gives it the symptoms of a state past hope of recovery, that the Children shall presume against the ancient, and the vile against the honourable, Esay 3.5.  
As for my manner of handling so weighty an argument if it be performed Crassa Minerva, men may be pleased to consider that it was intended for a Sermon, not for a Treatise, a Sermon to be heard, not one (as Lisias said of his oration) not to be passed over often with a curious eye, a Sermon Confined in the limit of an hour, in which when many things were to be delivered, it cannot be wondered if that fell out, which is observed to happen in the re-edifying of Rome after the Gauls had burnt it, festinatio ademit Curam viros dirigendi, haste occasioned the neglect of art in ordering of the work: which also enforced the breaking off the very body of the work itself in the midst, as all that heard me know; so that what is now presented to your view may be termed rather mince murorum, as the Poet calls them, than a complete building, wherein yet if the foundation be firmly laid, I shall have no cause to repent my labour, hoping that some skilful Architect may be moved by this occasion to take in hand so weighty a work, and to raise it up to some larger proportion, and to bring it on to perfection; the same scantness of time which hindered me both in digesting, and delivering, these abortive meditations, a consideration which might have sufficiently warranted the carrying of them from their birth to the grave of oblivion, will I trust plead my excuse before all equal minds, against such as may perhaps blame my large unfolding of the duties of obedience, when I throng up the Correlative duties of Governors into a more narrow Room, seeing they falling into the last place, must of necessity be handled, not as was intended, but as the time permitted. If it be replied, that men usually take Impression of things as they are presented unto them, and consequently that such a manner of pressing the duties of Subjects at large and of Rulers more slightly, may probably breed in Governors minds a large expectation of reverence and obedience from Subjects, and a slight regard of their own Correspondent obligations to them again; Let me crave leave to be so Charitable as to hope better things of them, that great Law giver would not believe that any would be so wicked, as to Commit parricide, and therefore thought it needless to make a Law against it. God forbidden that any man's eye should be evil because other men's are good; and that good deserts should breed thoughts and purposes of evil in any heart, much more in such excellent and divine Spirits. It is the honour of Princes to resemble God, that they hold all men obliged unto them, and yet themselves lie in no man's debt. If it be Regium benefacere & male audire, to do good when they receive evil, how much more doth it become Princes when they are provoked by Love, observance and patience, to cry out with David, quid Retribuam: or with God, who hath given first and it shall be recompensed? Rom. 11.30. to receive all and pay nothing bacl again (which is the manner of Cheaters and bankrupts, It is a thought that can as little enter into Prince's hearts, as it beseems their person and places.  
I have thus far endeavoured to satisfy your Lordship's concerning the occaesion of the choice of the argument handled in this Sermon, and the manner of my prosecution thereof, wherein if any man observing that by-possage, Concerning some abuse in point of Customs, and wonder that I take occasion by way of digression, to discover my Judgement concerning that evil; he may be pleased to understand, that the groundless and foul slanders of shameless men who amongst others have charged myself in particular, not only with secret encouragements, but with open Justifications, of all the fraudulent and Indirect courses that are used in those affairs, Enforced me to a necessary clearcing of mine own Innocency, which I conceived might to best advantage be performed publicly, and that in the presents of a thousand witnesses of my own people, who may testify the Consonancy of my Apology to that which at other times they had heard more than once out of my own mouth; of the various Censures that may pass some on the substance of the doctrine, others on the form of delivery, the stile and phrase of speech, and manner of application, a third sore on mine own person, and the most on my scope and Intention, in undertaking this task, I am neither altogether regardless, nor too much solicitous. If I say not with the Apostle, 1 Cor. 4.3. I esteem not to be Judged of man's Judgement, yet I may truly say, that as no humane respect guided me in the choice of the argument, the deductions of the Conclusions, the forms of expressions, or manner of application, so I see no reason why I should Judge of mine own work, altogether according to the Censures and opinions of men, whom if I should study to please, then can I not account myself the Servant of Christ, before whom in the sing leresse of my heart having poured out the thoughts of my soul, I leave him to plead my Apology before all men's Consciences, in the faithful performance of this service in this work: wherein how fare I have trodden under foot all self respects, other than such as concern me as a Minister of the Gospel, I appeal to his Judgement, who knows the secrets of all hearts. There remains no more but my hearty prayers for you all, and for all in authority, for the multiplying of all those graces abundantly on you which may adorn both your persons and places; and make you accepted of God and honoured of men, that when you have in the fear of God ruled over men on earth, you may receive Crowns and Sceptres and Kingdoms that cannot be shaken hereafter in the highest Heavens.  
Your humble Servant in the Lord Christ, John White.   

A SERMON Preached at Dorchester at the General Assizes held there the 7. of March 1632.  Text, Psalm 82.61. 
I have said ye are Gods.  
THe words, which I have Chosen, as the fittest theme for this Assembly and Occasion, are part of an Assize Sermon Preached by God himself in Person, in the most Solemn Assembly that ever was, a meeting of the Gods of the earth; upon an occasion of a high nature, the arraignment of all the great Monarches of the world; Indicted of the foulest Crime that can be charged upon them, the abuse of their places and offices; producing the most dangerous effects that can be Imagined, the general disturbance of the whole world; and thereof by the most authentical testimony, Gods own witness, Convicted and found guilty. This Crime is aggravated divers ways, First, By the nature of the fact, it was Injustice, and that in the highest degree, Injustice in Judgement. Secondly, By the Inducement thereunto, it was the acceptance of persons, and those of the worst deseres, of the persons of wicked men. Thirdly, By the fearful consequence which followed thereupon, the putting the foundations of the earth out of course. Lastly, By the cause of all, wilful Ignorance, both of their duties which was to defend the fatherless, and of their condition both present, they were Gods, in this verse, and future, they shall die like men, in the next verse.  
So that these words which I have chosen, taken in relation to the scope to which they are here directed, are, one circumstance of this fearful crime of Injustice; it was acted by Eminent persons, dishonouring their places, and abusing the trust committed unto them by God himself: I have said ye are Gods.  
But if we take them simply in themselves, they contain a Description of the state of Governors, by 3. Circumstances. First, By their Eminency, to which they are advanced, they are Gods. Secondly, By the person that advanced them to this honour, he who hath all honour in himself. Thirdly, By the Evidence by which they hold it, by the word of God, which is stronger than all the Potentates in the world, yea more certain and durable than the world itself, for it abideth for ever. Esay 40.8. Every one of these Circumstances yield a Considerable observation, of them therefore in their order, as the time will permit, and first of the state to which Governors are advanced, they are Gods. God himself hath spoken it, and therefore we have warrant to Justify it as an undoubted truth.  
Doct: Magistrates are Gods.  
God's indeed, but with many differences, which make them Deos minorum gentium, Gods of a younger house; for First, They are no Jehovahs, that is a name peculiar to the God of Gods, and his memorial throughout all ages; as himself speaketh of an other title of his, Exo. 3.15. A name ever held Incommunicable and uncommunicated unto any Creature, until our new Pelagians in their late Censura Censurae told us that the name Jehovah is every where Communicated unto men in Scripture, which yet you must in Charity believe upon their bare words; for neither do they quote one Text, among all the Texts that they allege, neither do we yet find any one considerable testimony of Scripture, to Justify that bold assertion (no) the highest Title given to Magistrates, is that which they enjoy in Common with Angels, they are Elohim, which is rendered strong and mighty powers, or as the Apostle Rom. 13.1. Calls them, higher powers; he could not say highest: for there be higher than they, Ecclesiastes 5.8. Secondly. They are called Elohim in the plural number, not Gods alone, for that God also appropriates to himself, Esay 46.9. I am God and none else, and so Moses proposeth him to his people, The Lord thy God, is one God, Deut. 6.4. Magistrates are Gods with God, There be many that be called Gods, 1 Cor. 8.5. All of them the Sons of the most high, as it is affirmed of them in the latter clause of this verse, whereupon they have good warrant to call one another Brother as usually they do; they be Gods not Nati but Facti, by nature the best of them considered in himself, is but Adam, a man of Read earth, or if you will Enoch a man of miscries and weakness, as both their birth and death, and manifold Infirmities of their lives declare. But they are Gods by Institution and special Commission, Gods to whom the Word of God comes to make them so, as our Saviour Speaks citing my Text, john 10.35. Men called to be Gods nor by a Writ under Seal, but by a bare Message from God, as we shall see hereafter, and yet with a Teste me ipso, I have said ye are Gods. These differences my Text points unto us, between God and the Assembly of Gods, out of which ariseth a Fourth, they are Gods not absolutely, but in relation to God: they are no Gods before him, they stand in the same Rank with the rest of the works of his hands. Job 34.9. But in Relation to Men they are Gods, Ruling over Men, but in the fear of God, as David tells his Son Solomon in 2. Sa. 23.3. Wherefore God who found no place for them in the first table, which is plena ipso, filled with himself, yet set them in the front of the second, as it were in a middle rank between God and Man, to whom that of the Poet concerning fame may be applied, Ingrediturque solo et Caput inter nubila Conduit, they have their footing on earth, but are lifted up to the heavens by the Eminencies of their Dignities and honours. Lastly, Unto all these Dignities must be added a Fifth as a necessary Consectary of the former, Magistrates are no Gods at large, or boundless Gods, they are Gods within a Compass, within certain restrictions and limitations. First, They are limited in time, only Jehovah is God from everlasting to everlasting, Psalm 90.2. Whose Dominion therefore is an everlasting Dominion, Dan. 7.14. But Men-Gods as they are not from everlasting, so they are not to everlasting; every one of them apart holds his Commission at longest but for term of life, and all of them together, their Patents are terminable with the world: at the end whereof. Christ himself the grand Patentee, under whom all earthly Monarch's claim, Pro. 8.15.16. shall yield up his Sovereignty into his Father's hand, that God may be all in all, 1 Cor. 15.28. Secondly, Magistrates are limited in place, in heaven they have nothing to do, that is God's Jurisdiction alone, there he hath Set his own Throne, Psalm 11.4. Magistrates have their thrones on Earth at God's foot which is called his footstool, Esay 66.1. And yet not one Magistrates Commission extends over all the earth, that God challengeth to himself too, to be The Lord of all the earth, Psalm 24.1. Princes and their deputies are every one of them Governors within their Circuits and several limits and no farther. 3. Magistrates are limited in the bounds of their authority both in respect of the object and subject thereof; in respect of their object a Magistrates authority reacheth not to all things: to prescribe and set out Rules of duty, whether in worship to God, or service to men, or sobriety to ones self, this belongs to God alone as his peculiar prerogative, whose will is the rule of righteousness, and the foundation of all; duty only the prescribing of order in duties required, and the limitation thereof in the Circumstances of their persons, times, places, manners, measures. Or for the Conservation of peace and uniformity, that is the Magistrates task. Wherefore the Apostle commanding us to pray for such as are in authority, prescribes the petition in this form, That we may lead under them a peaceable life in all godliness and honesty, 1 Tim. 2.2. Where he makes godliness and honesty as the foundation laid to their hands, and requires us to pray that Magistrates only by their wisdom and Laws, may take order that such as walk in those ways, may live quietly, and peaceably, without molestation or disturbance.  
Thus Magistrates are limited in respect of the object of their authority, their limitation is no less in respect of the subject of their power; for their Commands reach no further than the outward man, the spirit is God's peculiar, none but he alone can erect a throne in the Conscience who is the Father of Spirits, Heb. 12.9. A God of the Spirits of all flesh, Num. 16.22. Wherefore no earthly Prince did ever make a Law to the thoughts, which he only can know, that searcheth the heart and Reins, and knoweth the thoughts a far off, Psalm 139.2. And therefore he only can prescribe unto the thoughts, who is able to examine and take account of them. Let me not be mistaken, when I say the Magistrates Command reacheth no further than to the outward man, I still hold the Apostles Rule, that obedience must be yielded to authority for conscience sake, and therefore with sincerity and truth, and not only in fear and outward show, as we shall see anon. Lastly, Magistrates are limited in their power both of Jurisdiction and Conservation; in their Jurisdiction, the distribution both of rewards and punishments is limited, as well in the subject, which is man's outward estate, over which Magistrates have power, (no mortal man can either distress or relieve the Conscience) so in the time and duration, men's rewards and punishments reach not beyond this present life, when that is ended they can do no more, as our Saviour speaks, Luke 12.4. In which place he forbids us to fear men, but adviseth us to fear God rather who can cast both body and soul into hell, that is, whose power reacheth beyond men's, in those two respects that I have mentioned, namely that it is both Internal and Externall. Again, in the power of Conservation Magistrates are limited, it is God alone who upholdeth all things by his mighty power, Heb. 1.3. and in whom all things live, move, and have their being, Acts 17.28. to sustain without means, as Moses and Eliah, for forty days without meat; to create and give means, as Manna in the Wilderness, and water out of the Rock; And lastly, to give efficacy and power to means, when they are prepared, whether extraordinary, as to a little oil, and a handful of meal to be sufficient for many day's food or ordinarily, as for bread to nourish, or  to keep us warm, this is God's work, Deut. 8.3. and Job 37.17. Magistrates cannot give, but lay up provision for a time of need, as Joseph did, and may use and apply means, but cannot give them efficacy and success. So that to support and help where the Lord helps not is beyond the power of the greatest Prince, even in the judgement of that wicked King. 2 Kings 6.22. Thus we see how fare such as are called Gods come short of the true Jehovah, the King of Kings, and Lord of Lords.  
But if Magistrates be not such Gods, as we have mentioned, what Gods are they then? wherein consists their mighty power? and what dignity have they above their Brethren? surely very much every way: for first, they are honoured with Gods own Title, they are called gods, not by base flatterers, as the Popes are by the Canonists, but by the Oracle of truth, by Gods own mouth, and by his servant Moses, who forbids men to revile the Gods, Exod. 22.28. and by the Apostle, who tells us that Antichrist shall advance himself above all that is called God, 2 Thess. 2.4. that is above all authority and power, even above Kings and Princes. 2. Magistrates are graced with God's ornaments, Majesty and Glory, wherein they are invested, Dan. 5.28. God's own Robes, Psalm 104.1. 3. Magistrates sit upon Gods own Throne, the Throne of Israel (for so it is termed, 2 Kings 9.25.) it is God's throne, Jer. 3.17. they shall call Jerusalem the Throne of the Lord. 4. Magistrates execute Gods judgements, as Jehosaphat calls them. 2 Chron. 19.8. and Moses, 1 Deut. 17. So that Magistrates are every way God's representative; and are therefore said to judge for him, or in his steed, 2 Chron. 19.6. Again, they are Gods in respect of those whom they govern, they are their heads. 1 Sam. 15.17. to guide and direct them; and thus Moses was Aaron's God, Exod. 4.16. Gods in respect of their provident care over them, for their good, whom they do as it were bear in their bosoms, as Moses speaks, Num. 11.12. as God doth his people, Exod. 19.4. Gods in observing and taking an account of their ways and actions, and Gods in rewarding and punishing their deserts. Neither are all these vain Titles to commend them to men, and to make them glorious in outward pomp; but they are accompanied with a divine spirit for the most part, wherewith God furnisheth and assisteth them to discover secrets, and to discern and judge between Plea and Plea, between Cause and Cause, Deut. 17.8. this spirit came on Saul when he was set apart unto his sacred function, 1 Sam. 10.9. and upon Solomon being yet a child; and although it be not inseparably annexed to the seat of Justice, yet it is rarely denied to such Governors as seek it as they ought, where their own or their people's sins hinder not that mercy. 2. These outward dignities are accompanied with an effectual power by which the hearts of people are subdued unto them; so that when he saith to one go he goes, Luke 7.8. nay nations and kingdoms are moved and quieted, commanded and countermanded by their words, trembling at their Indignation, as the beasts at the Lion's roaring, Prov. 19.12. So that Solomon had good cause to say, that there was power in their word, Ecclesiast. 8.4. and that, of death in their wrath, and of Life in the light of their countenance, Prov. 16.14.15. These are no small advancements unto mortal men to have power to dispose not only of the hearts and lives, but in some sort of the hearts and wills of their Brethren, many times their matches every way save in their place and dignity, and for that honour which God hath put upon them; and as Magistrates are called Gods, so they be to be esteemed Gods, and that for two weighty reasons.  
First, for the preserving of God's honour amongst men: of wicked men it is testified, that God is not in all their thoughts, Psalm 10.4. and that because he is not in their sight as his Judgements are not, verse 5. wherefore as Kings make their power visible to all their subjects, even those who are removed from their presence in the persons of their deputies to whom they delegate their authority, that their fear may be preserved, and their power be acknowledged throughout all their dominions: so God to preserve his fear and honour among men, that cannot behold the presence of his invisible power and godhead, stamps his Image upon mortal men his Deputies that they may be as it were visible Gods amongst his people. And indeed as it argues a Prince's power, when his stamp and Proclamation can make base mettle pass for current coin, as well as gold and silver; so it cannot but be acknowledged as a mark of God's fear in the hearts of men, when his Commission not only procureth reverence from men who are of worth in themselves, but acceptance and respect unto such, who sometimes have nothing to honour them, but the very stamp of authority that God hath put upon them.  
Secondly, if we regard public peace and prosperity, Governors and Magistrates must needs be acknowledged to be of absolute necessity as well for direction as correction: (seeing order which is the foundation of peace must needs proceed ab uno as well as it tends ad unum) there must of necessity be one like the head in the body to command all the members, and direct them in their several offices and employments: and for Correction the necessity thereof is manifested by daily and lamentable experience; the petulancy of untamed spirits, impatient of rule and order, which know no Law but their own lusts, is such, that notwithstanding Laws and Magistrates, prisons and gallows, judgement and executions, vix nunc obsistitur illis qui laniunt mundum, we have much to do to keep the world in quiet; what would be our condition if all these means of restraint were removed? Solomon tells us that deferring sentence against an evil work sets the hearts of men on fully to do mischief, Ecclesiastes 8.11. what would be the effect of taking away the sentence altogether, and the authority that decrees it? thus it is not only true, but every way necessary, that there should be Gods upon earth, furnished with his spirit, armed with his power, and made awful by his Majesty, that God may enjoy his honour, and men their peace and safety.  
Before I can apply this point (for the correcting of this general evil custom in Sermon-hearers) who oftentimes make use of the directions and reproofs, received from the mouth of God's Ministers, to prescribe unto, and censure others, rather than to apply them to their own souls; Let me crave leave to intimate that I have nothing to do at present with small or great, but only with every soul within these Walls, which hear me this day. To you therefore I say, are Magistrates Gods? and dare you deny them that service and observance which we are to yield even to ordinary men? how dare we deceive and beguile them? will a man rob God, Mal. 3.8. 
☜  Are we not ashamed to slight and despise them? they are marked out for Sons of belial that despised Saul, 1 Sam. 10.27. Do we not tremble to scandalise and traduce them? either with whispering Insinuations with treacherous Absalon, 2 Sa. 15.3. Or by open railing with wicked Simei, chap. 16.5. Do we not account it presumption to pass our censures upon their persons and actions, more freely than we are warranted to do, upon our Brothers of the lowest rank? Is it fit to say unto the King thou art wicked? Or to the Prince's ●e are ungodly? Job. 34.19. Who art thou that Judgest another man's Servant, Saith St. Paul? Rom. 14.4. We may more justly object, who art thou that judgest thine own Lord? Do but weigh how fare the eminency of the person against whom we offend advanceth the sin, to beguile the King is not only base robery but sacrilege, to scandalise him is not a simple slander but a degree of blasphemy, 
☞  to violate his person is not an ordinary murder but treason and parricide, in the highest nature. Secondly, Consider that things of this nature, are not more heinous than manifest, and impossible to be hid, Curse not the King, no not in thy thoughts, nor the rich in thy bed Chamber, Saith Solomon, for a bird of the air shall carry the voice and that which hath wings shall declare the matter, 
☞  Ecl. 14.20. As if God had given charge to all his creatures to attend upon the persons of his Gods, and to avenge their wrong. Lastly, rest assured that such sins can much less escape unrevenged than they can pass unespied, when so many parties of such eminency and power are Interested in the wrong; Princes for their places and dignities, the state for her peace and safety, and God himself the avenger (as David calls him) Psalm 94.1. for his own honour which is shamefully defaced by slightning his Commissioners, neglecting his deputies, and consequently vilifying his authority. Injuries which if men avenge seven sold, as appears in the fearful execution done by David upon the Ammonites for abusing and disgracing his Ambassadors, 2 Sa. 12.31. Surely God must needs avenge seventy times seven fold, and so much more, quanto magis potest qui pollet, etc. These considerations laid together, cannot but make a tender conscience tremble at such a gulf of mischiefs, careful to avoid the occasions, appearances, and bordering passages, of such dangerous courses as lead so apparently to destruction a; wise man will rather choose a foul way, than a path so near the edge of the Clife, that a slip of his foot, a blast of wind or the least unexpected accident, may cast him head long into the Sea; and a man possessed with God's fear, would rather trespass upon his own liberty, estate or peace, 
☞  than hazard himself upon the gulf of God's fearful indignation, by slighting or contemning his power and authority in the persons of his Vicegerents, that bear his Image. But I choose rather to insist upon an exhortation than reproof.  
If therefore Magistrates be Gods, let them be respected and acknowledged to be Gods, both by the duties of performance and the manner of performance; the duties we own to Governors may be reduced unto three heads, reverence to their eminency, subjection to their authority, and retribution and supply to their maintenance for their care and providence, all included in the fifth Commandment under the name of honour; all to be seasoned with that sweet affection of love, of which they are the fruits, and all Enforced by the strength of the law of nature, as that Title of Parents given to all kinds of Governors by God himself as in that Commandment necessarily implies: of these three Circumstances in order a few words.  
The first of these duties is reverence; distinguished from fear taken in a strict signification three ways. First, Fear seems to be an Involuntary passion, arising Immediately upon the representation of a formidable object, whereas Reverence is a voluntary affection, grounded upon Judgement and approbation, and mixed with some kind of love and desire, towards that which we reverence. Secondly, Though eminency may be conceived to be common to the object both of reverence and of fear, yet fear seems to look more directly at the eminency of power, and reverence to respect the eminency and worth of goodness. Lastly, Fear supposeth Inequality between the persons fearing and feared, for a man fears not much his equals much less his Inferiors; but a man reverenceth oftentimes eminency of the worth and abilities of such as are below him, not only in place, but in worth and parts. This reverence we may conceive to be the advancement of another's Eminency either in worth or place in our Judgement and affection, with the manifestation thereof in our words and behaviour; that reverence which we yield to a person for his worth, is given unto him for himself, and is grounded upon the due estimation of his eminent parts, whom we reverence; reverence given to a man for the place & rank wherein he stands is bestowed on him not for himself, but for him which placed him in that room, as upon an Inferior Magistrate for the King's sake, and upon the King for God's sake; and this is that reverence which we claim unto Magistrates as their due; 
☜  and that not belonging unto their personal abilities, but to their places, and consequently yielded unto them, not so much for themselves, as to God in whose room they stand, and whose person they represent; a circumstance worth our consideration, as serving for a double use, First, To Enforce the necessity of that duty of reverence to Governors howsoever qualified, or deserving otherwise, as not due to his person but to his place not to himself whom we reverence, but to God whose Image we reverence in him: seeing there is no more reason why God should lose his right, because he demands it by the hand of an unworthy person then why a Landlord should lose his rent, 
☞  because his bailiff that requires it is a wicked person, or an unfaithful Servant. Secondly, This consideration of the ground upon which reverence is due, discovers the heinousness of men's sin, that deny it to those to whom it belongs; it is not a trespass against men, but a sin against God himself as he tells Samuel, 1 Sa. 8.7. They have not rejected thee, but they have rejected me; 
☞  This reverence (as hath been intimated to you) hath the spring whence it flows in the heart, the judgement allowing, the will submitting unto and choosing, and the affection embracing and entertaining any person Invested with authority from God by his Ordinances; this reverence of heart casts a veil before the eye of the mind, for prying too boldly into Magistrates secrets; it serves for a bridle to the thoughts, to hold them back from uncharitable censures of their purposes and actions, and for contempt of their places for their failings & personal defects, from this root of inward reverence, springs all the fruits of respective carriage towards Governors, such are, waiting for their words and directions, keeping silence at their Counsels, receiving and performing of their Commands, keeping distance from their persons, advancing them in their presence with honourable Compellations and reverend gestures, and in their absence Commending their deserts, silencing their defects, excusing their errors, and opposing their detractors: without the Concurrence of both these, 
☞  I mean inward and outward reverence, we fail in this duty, and especially where Inward is withheld, there outward performances are no better then Histrionical gestures, and base dissimulations. Reverence to the Eminency of Magistrates places must be accompanied with subjection or rather obedience to their authority, the foundation of authority originally is the dependence which one person hath upon another, now seeing not only men but all Creatures have their total and absolute dependence upon God, it must needs follow that to him alone belongs absolute and plenary obedience, this obedience we term an absolute and full submission of the whole man, to do and suffer according to Gods will. Submission we term it, which is a voluntary act, and is then truly performed when sensible appearances, natural Inclinations and self respects, raising in us a desire to do any thing, which the will of God hath discovered to oppose, we readily lay aside our own choice, and choose and embrace that which God prescribes of such submission we find a lively evidence expressed in our Saviour's Prayer, Ma. 26.39. Father if it be possible, yet not as I will but as thou wilt, we always call this an absolute submission, to distinguish it from that which is respective, which is obedience yielded unto one for another, as the Apostle calls obedience of Children, obedience in the Lord, Eph. 6.1. And the service thereupon, service to the Lord, and not to man, verse 7. We add further that this submission is total without limitation, either in the subject or object, it hath no limitation in the object, for it must be obedience in all things, such as the Children of Israel tender unto God, Deu. 5.27. All that the Lord shall speak unto thee we will do, and that (as God supplies it afterward verse 32.) not only what, but as the Lord hath Commanded, without turning aside either to the right hand or to the left; the limitation of the subject is Included in the term following, when we say it must be the submission of the whole man; of the understanding, to approve that which is Commanded as just and holy, Psalm 119.128. Ro. 7.12. Of the will, to elect and choose it as good, Psalm 119.30.137. Of the affections, to embrace and delight in it, Psalm 119.16.24. And of the outward man, to prosecute it with cheerful and constant Endeavours, which the Prophet terms, Running the way of God's Commandments, Ps. 119.32. Lastly, It is added that this obedience must be manifested in doing and suffering, doing with all the heart as our Saviour did his Father's will as himself expresseth, 4. John 34. My meat is to do the will of him that sent me, and suffering cheerfully and with joy, Ro. 5.3. Heb. 10.34. Choosing and embracing the will of God in that which we suffer, not only as necessary, but as good, as the Prophet David doth his Chastisements, Psalm 119.71.75. This is truly to Bear God's yoke, Lament. 3.27. or Indignation, Micah. 7.9. Of this kind of obedience to God we may discover a double foundation. First, God's sovereignty and authority, Secondly, His goodness and holiness, so that we own subjection to his person as to our Lord that hath right to Command us, and to his will as holy and good, both in itself and unto us which therefore we Embrace as the rule of our duty, not only submitting to it of necessity, as not able to alter it, but embracing it voluntarily, as not willing to alter it, and esteeming it the fittest for our good, and this is properly obedience for Conscience sake, both of the power of the Commander, and of the equity, holiness, and goodness of the Commandment, and is that obedience, which is peculiar and due to God alone; obedience to man is submission to do what man requires, or suffer what he Inflicts for the Lords sake: we term it submission because it must be voluntary otherwise it is slavery and not obedience; and in this Circumstance obedience to God and man agree, as also they do in some others that follow; for obedience to man as well as to God, extends both to doing and suffering, and to both these for Conscience sake as the Apostle tells us, Ro. 13.5. That is, Conscience of the power of the Commander, as being established by God the Lord of the Conscience; although not Conscience of the Commandment, which we are not obliged always to approve as holy and good, and thereupon to Judge ourselves unholy and unclean persons in swarving from it, when it appears to be a breach of Gods Law. In other Circumstances obedience to God and man differ both in the ground and the foundation thereof: for we obey God for himself, and man for God; and in the measure of our obedience, to God, as our love to him doth require the uttermost strength of all our affections, obedience to man, as our love to man requires sincerity of the heart but within certain limits and within degrees of moderation. Lastly, Obedience to God and man differ in the extent obedience to God reacheth to all that he Commands, obedience to man in as much as man Commands according to God's w●ll, or at least not against it, for where the will of God and man stand in opposition one against another, there the Apostle hath resolved the Case, whether it be meet to obey God or man Judge ye, Acts 4.19. A resolution notwithstanding which must be wisely applied, lest whilst we refuse a total obedience, we slip into a total disobedience, and so became Sons of Belial, fanatical Anabaptists, who can bear no yoke. For the preventing of that mischief, it will not be amiss to attend unto these Ensuing rules, of which some give direction for the right ordering of the mind and Judgement, and others for the guiding of the practice: First, Therefore for the prescribing of limits to the Judgement, Wheresoever any humane Law tends apparently to the prescribing of peace, and public utility (for which humane authority was ordained) there a man is bound to approve the Law as expedient, in relation to that state, although not as simply Just in the nature of the Law itself, that is to allow it as a rule, although not of absolute, yet of respective Justice, and by Consequent a man's own heart must censure the neglect of such a Law as disobedience to authority, disrespect to the State and disreguard to the public good, and himself a sinner against God mediately and respectively, if not immediately and directly. Secondly, When it is doubtful whether the Command of authority, Conduce to public peace or no, there a man is bound to guide his opinion by the Judgement of those that give the Command, against his own Conjectures, unless they be grounded upon very pregnant evidences, as well, because the ground and end of such Commands, being best known to those that give them, may have relation to public utility, known to them though they appear not so to others; as also because good Governors are presumed to have, though not a certain and Infallible, 
☜  yet a more constant assistance of the spirit of wisdom and Judgement in prescribing, than other private men can ordinarily be assured of, in censuring and Judging of those things that are prescribed; these two rules are needful for the direction of the Judgement in approving or Condemning orders and directions given by such as are in authority: Concerning the Conforming of the practice to their orders and Laws, we may do well to take notice of these three rules that follow. First, Whensoever humane Law requires any thing to be done, which is Correspondent to the preservation of peace, and furthering of public welfare, that every subject is bound not only not to oppose or neglect, but to submit to such penalty as the Law Inflicts on such as observe it not, as also to do and perform what the Law requires to be done, according to the true Intention of the Law, and that Conscionably without any careless neglect or wilful omission; seeing the relation which such a Commandment hath to public good (which Gods Law Enjoins us to further to our power) bindeth the very Conscience itself to the choice of every way, 
☜  and to the use of every set means tending thereunto; much more of those means which are prescribed unto us by such an Ordinance of God, as the Law of the Magistrates, the Primary Intention whereof is to bring a man to Conformity to the order prescribed, and not to subjection to the punishment in case of transgression. Secondly, Where the Magistrates direction proves some way inconvenient, either particularly to ones self, or generally to the public, notwithstanding if the Inconvenience be not greater than the hazard of Infringing public peace, or of Incurring the Scandal and Contempt of authority, or of Encouraging the Careless or the froward, to neglect or oppose Government, there the less evil must be chosen according to that received maxim, Salus populi suprema lex, and to the Apostles rule, If it be possible as much as in you lies have peace with all men, Rom. 12.18. One of these considerations (even the avoiding of offence) moved our Saviour to pay tribute though unjustly demanded of him, Ma. 17.27. Lastly, 
☜  Where obedience to the will of God dischargeth a man from performing the will of the ruler; there it binds him to a modest and respectful refusal, which may testify his reservation of due regard to the power that Commands, where he cannot allow the Commandment itself. Secondly, 
☞  A quiet submission to whatsoever authority lays upon him, although for his just refusal. Looking to God's equity in man's Iniquity, as the nobles of J●dah did in Shishacks' oppression, 2 Chro. 12.6. This is to Endure grief for Conscience sake towards God. 1 Pet. 2.19. To these rules let me add this Caution: Seeing God Enjoins obedience in doing the Rulers will in all things wherein he gives us not a discharge by a Countermand of his own, 
☞  Let every man advisedly Consider, whether his discharge from doing be as clear and evident, as his charge is to that which is required, doubt in this Case is no sufficient plea against obedience: and that rule quod dubitas ne feceris, that which you doubt of forbear to do, must be limited to such things only as are in our free choice, wherein our forbearance is without danger, and our performance carries with it the hazard of offending; and this is that obedience which is due to authority,  
The last duty wherewith we stand charged to Rulers, is supply of maintenance, which also seems to be appendent to their honours and dignities. Sure the Apostle reckons it among their deuce, Rom. 13.7. Hence it was that such as brought Saul no present at his first entrance into his Kingdom, even before the means of his maintenance were settled by Law, are as well marked out for that refusal of theirs for Sons of Belial, as they are for despising him, 1 Sa. 10.27. as denying him two duties of service and honour entailed to his Crown. Whteher this supply of maintenance be God's portion as Ministers Tithes are, and therefore to be received by such as have authority as his due, I will not dispute. Sure the Apostle seems to imply that we ought to pay Custom for Conscience sake, Rom. 13.5. And this is out of Controversy, that the duty of supporting Governors by a supply of maintenance, proportionable to their places and dignities, is built upon a double foundation. The first is Justice and equity, not so much distributive as Commutative, whereby we are bound to recompense the wasting of the Rulers Spirits, the wearing out of their bodies, and the neglect of their private affairs, for public service, among other Encouragements with a public retribution; besides the profits which accrue to the body of a State by the Governors' care and provident direction, by which every man without fear or disturbance, eats the fruits of his own labours, requires the Countervayling of so large benefits by a public acknowledgement, wherein we render unto Magistrates a portion of that abundance and plenty which we Enjoy by their providence, as we render unto God the first of that Increase which is multiplied by his blessing. The Second foundation of this supply of maintenance unto Governors is necessity, seeing neither the Majesty of the ruler's place, nor his ability to support the public, Can possibly stand to be upheld without such a supply from the body of the State; The measure whereof Reason proportions, at least to the quality, Eminency, and Importance of the Ruler's place, and to the necessity of the occasions Intervenient. As for the means of rasing this maintenance, reason again Informs us, that seeing it is retribution for a Common benefit, and supply for the furthering of a Common service, it must be raised out of a Common purse, whether by yearly revenues as Customs or Tributes (which for the antiquity and universality may seem to have some foundation in the Law of nature) or by any other way, I leave to be discussed by them whom it concerns.  
We have passed over the chief duties which Subjects own unto their Governors, the manner how it must be performed seems to be pointed at in the Title given them, they are Called Gods, and therefore must be honoured as Gods, though not with that kind of honour, which must be Civil, not Religious; Yet in divers circumstances of the manner of performance, many particulars whereof the Apostle, Eph. 6.5.6.7. sets down distinctly. For requiring Servants to perform their duty to their Masters, as unto the Lord, he directs them to serve them, First in obedience to God, Secondly, and therefore with fear, Thirdly, and yet with sincerity and singleness of heart, and Lastly with Cheerfulness, as they love a Cheerful giver, 2 Cor. 9.7. Let this direction of the Apostle be a pattern of our service and obedience to our Governors, what they Command, Let us perform, not because we will, but because they will it, not because it pleaseth us, but because it is good in their eyes. Let all our performances to them be tempered with fear and trembling at the Majesty of their person, at the authority of their Commands, and the terror of their Indignation, which cannot but make us careful in observation of their directions, in our own Carriage, speedy in undertaking, and sedulous in execution. Unto fear add sincerity, Let the heart stoop when the knee bows in their presence, Let the heart and affections ●oyne when the outward man executes their directions, Let us as well reverence them in the Closet, as bow to them in the Congregation, Give them awful thoughts, as well as honourable Titles, speak as well of them behind their backs as to their faces. Let not fear but Conscience urge us to the reverence of their persons, execution of their Commands, and rendering them due respects. Let Conscience Inquire into our failings, and tax us for our neglect, occultum quatiente animo tortore flagellum, with sincerity Join heartiness, and good will as the Apostle calls it; Let not so much fear Compel us, as Love Constrain us, as it did the Apostle, 2 Cor. 5.14. to perform all service willingly without gainsaying or disputing, cheerfully without murmuring or grudging and fully without scanting or defaulting; 
☞  Undertaking it out of desire and free choice, performing it with pleasure and delight, and recounting what we have done with Comfort and content. Let it be bound up in a due relation and respect unto God all that we do, remembering and representing unto ourselves the Infiniteness of his Love, absoluteness of his Sovereignty, and omnipresence of his Majesty, holiness of his nature, overflowing of his bounty in rewards, to those that fear and love him, and of his Indignation in plagues and vengeance on those that hate him, and Rebel against him. I make no question if men could be persuaded to Judge themselves Impartially according to all these rules, concerning the kinds and manner of performing of duties to Governors, the Consideration of men's Infinite defects, either in total neglects, or in Insufficient and lame performances, must needs affect the heart, or cast shame upon the faces of the most. To speak nothing of such Sons of belial, who have cast off both the yoke of God's fear and obedience to men; nor much of some formal observers, who under colour of advancing authority further their own ends, Lifting up Magistrates unto heaven that they may mount upon their wings, and strengthening their power in show, but Indeed establish their own. But to come to our own Souls, Let the Consideration of all these circumstances laid together, move every one of us unto a thorough examination of our actions and Carriage thereby; and I make no question but it will seriously affect the hearts of all Godly persons, as for want of attending to these rules in the Course of their practice, may easily discover their own slips into many Irreverent thoughts of the persons of men in authority; more frequent observation of their failings and defects, then of their deserts and abilities; Censures of their errors, 
☞  than Commendation of their uprightness; Indignation at their evils, then Compassionate bearing of their Infirmities; Complaints for their pressures, than thankfulness for their protection, agravation of their misgovernance, then bewailing of the sins that cause it, and a more ready Inclination to desire their removal, then to pray for their reformation. Let the knowledge of all these failings. Led us further into the Consideration of the dangerous Consequence of such evils, which provoke many times distaste and Jealousy in Governors, perhaps Encouragements and Countenance to rebellious spirits, and occasion scandal to Religion. 
☜  Let it quicken us to watchfulness for time to come, and be a bridle to all our thoughts, that whensoever the pride of our Rebellious spirits begin to lift up our hearts, we may keep them down with that serious restraint of Solomon, Curse not the King, no not in thy thoughts Ecclesiastes 10.20. And if any man reply in his heart, that he easily approves the yielding of all due respect to all well deserving Governors; but Cannot prevail upon his own spirit to stoop unto the evil. Let him answer his own soul with that of our Saviour, Ma. 5.46. What singular thing doth he in this and Consquently what reward hath he, do not the Publicans likewise. This reason nature teacheth wherein doth grace prevail, thus fare self respect carries us to entertain them kindly that doth us good, what doth Love and reverence to God win at our hands? The Apostle tells us it is never thank worthy, till for Conscience sake towards God, we endure grief, submitting ourselves not only to the gentle but also to the froward, 1 Peter 2.18.19. And although men are conceived to draw on new wrongs, by bearing the old, 
☜  yet the Apostle tells us on the other side, that doing of good is away to overcome and not to Increase evil, so it be done in singleness of heart, with such rules of Christian wisdom and direction as Religion itself admits, Rom. 12.21. If any man seem to be Jealous of hardening another man in sin, conceiving that his patiented bearing of wrongs Justifies the evil in the eyes of the wrong doer, 
☜  who may perhaps Imagine he doth nothing amiss, in that which no man opposeth or revengeth, he may be Informed that the ill use of our patience, by such, as do what we can shall wax worse and worse, should no more turn us back from our way, than it doth God from his, when men by occasion of his forbearance, treasure up to themselves wrath, against the day of wrath, Rom. 2.4.5. we must indeed tremble to be the Cause of sin in any person, but to such as turn all things to their destruction, our well doing may be an occasion of sin without any fault of ours. Lastly it may be objected that the oppression of Governors may Infringe public liberty, which men by bearing and submitting unto them may betray, and so not only suffer their own wrongs, but occasion public Injuries to the State, the welfare whereof should be dearer to them then their own lives. To this exception let me crave leave to answer. First that no man denies unto any one liberty, out of true zeal and affection to public good, within the respective limits of his place, modestly to plead his own and the public right, yea a further too (so he Infringe not public peace, or deny or withhold due respects and undoubled duties to authority) Constantly to oppose himself to such Injuries as may wound the State through his sides. Secondly no man can or will Justify the mixture of Carnal affections, as too often thrust in with Godly zeal, in such Commendable Endeavours, and carry on even good men sometimes in over earnest prosecutions beyond the bounds of Christian duty and moderation, and thereby draw on Jealousies and ill Constructions upon Justifiable actions and Intentions, from such as want either will or knowledge to distinguish betwixt the body of an action and the Circumstances that accompany the performances. Thirdly I utterly abhor the hypocrisy of such as (like the Jews adversaries) Ezra 4.2. Closing in with zealous and Godly Patriots, in their Endeavours for public State notwithstanding Indeed seedeth the humours of their own turbulent spirits by factious oppositions, or at the best further their own private ends, under colour of advancing the public good. Of this by respect I cannot acquit some of our Merchants who taking advantage of the Contestation concerning payment of Custom, under the pretext of Joining in the maintaining and preserving of State Liberties, notwithstanding follow the ways of their own private gain, as may be more then probably Conceived, as well because we find not in them, that fair show of zeal for the public good, answered with suitable Endeavours in such other ways as have no relation to private advantages, as also because it is easy to observe, that notwithstanding the show of saving to the State; Yet whatsoever is gained thereby is put the account of private Cash, which gives great cause of suspicion, that it was from the beginning Intended that way to which it is Converted. I had forborn to touch upon this Instance, but that Religion suffers by this means, and we particularly and above all men that are Ministers of the Gospel, as being conceived to be abetters, or Connivers at their Courses, and all that is acted by them therein. Concerning their ways therefore (without undertaking to set out the bounds of Right between the Prince and State, which neither my Calling nor Commission warrant,) let me crave leave to speak as muchin this public and solemn auditory, as I have whispered into some private ears, and delivered in part more than once in this place. I say then, and have always thought that this Course of shifting away Custom by secret and by Conveyances (which is the way that many use) is unwarrantable and mixed with much Injustice and that in two respects. First the manner of this Conveyance which is by Cunning and secret Interverting of that which they make show of satisfying and allowing (which they are forced also to blanche over many times with manifest untruths at least to say no more) Cannot be maintained to be Just and Equal: Seeing right Loves to be preserved by truth and open Justifications, and not by any kind of fashood or secret shifts. Secondly the Conversion of those sums of money (which Merchants under the the stile of Custom allow themselves and demand of such as they trade withal) unto their private gain is as little or less Justifiable than the former as is evident. For if Custom be due at all, then must they be the Prince's due to whom they were originally Intended, and Consequently they neither can nor aught to be withheld from him, 
☜  by whom soever they be paid and received, Give unto Caesar the things that are Caesar's, Math. 22.21. If Customs be not due then are they unjustly cast up in the accounts of our Charges, demanded in the prices of our ways, and required and received of such as buy them of us. Surely the valuing of our wares in the sale of them, according to the Charge of paying Custom, and the pursing up unto ourselves that which is so gained, Cannot but be acknowledged, to be the wronging of the Prince or State, Let men choose which they please. An Injury in itself, and yet made worse by colouring it over with pretext of standing for the liberty of the State; but of this unpleasing argument although by way of necessary Apology, too much.  
To come back then to that exhortation which we had in hand, Do men in sincerity and truth desire to carry themselves towards such as are Called Gods as becomes them, rendering to them their deuce, every way as the Apostle directs, Rom. 13.10. Let them then in the fear of God lay near to heart these Ensuing Considerations. First Consider not in Governors so much their parts or carriage as their places and dignities. Such as rule well are worthy of double honour saith the Apostle, 1 Tin. 5.17. that is both the honour of their places, and the honour of their worth in themselves by their deserts, the one due to them for God, and the other for their personal value, as Coin hath its estimation both by the metal and stamp; now then where we Cannot yield unto the Governor double, Let us be Careful to Confer upon him at least single honour, such as is appendent to his place and Title. Secondly in their places, Let Magistrates be honoured not with absolute, but with respective honour; not so much yielded unto them as to the Image of God Imprinted in them, and Consequently referred to God by them. So that the honour is not determined in them but in God, as the rent of the tenant is not paid unto the Batlife but by his hand unto his Lord, this observation is of especial use, for a man may wrangle with man; but who dares Contend with God? a man may think himself worthy of as good a place as another man, but who dares deny God a room above him? a man may adventure to dissemble with man: But it would or at least wise should make a man tremble to lie unto God, that searcheth the heart, one may presume to withhold his neighbours right; but will a man adventure to Rob God saith the Prophet Malachi Mal. 3.8. nothing will make the spirit of a man stoop or tremble till he set God before his eyes and Consider the relation which he hath to God which both obligeth the man to the performance of his duty, & God to the rewarding of his obedience. Thirdly seeing Magistrates be Gods, Let them be allowed God's measure in all the duties we perform unto them, even the measure of the Sanctuary which was double to the Common measure, Let our observance and Love unto them be in a double proportion to that which we allow to private persons, and let it appear in all those effects of Love mentioned by the Apostle, 1 Cor. 11.3.4.5. Patience, kindness, meekness, respective behaviour, good Constructions of their actions and Intentions, 
☞  and to which we add fervency of prayers, desires of their prosperity, zeal in defence of their Innocency of person and Courage against their opposers and detractors. Fourthly, observe Governors are not over us, so much for their own as for the common good, Rom. 13.4. leaving their own sweetness, and fatness, their ease, pleasure, and profit, for the assuring of all these unto their subjects. So that a good King is the greatest servant attending on a multitude for their good, in cherishing the godly, and scattering and crushing the wicked by distributing impartial rewards and punishments according to men's deserts for the general good to the body of the State, they are the breath of the Commonwealth, the life of the Law, the soader of the public society, and for the particular good of every several Member of the State: 
☞  for they cast a comfortable influence into every private man's affairs, by them we walk in peace; buy, sell, ear, sow, and reap, eat and drink in assurance and safety, sitting every man under his own Vine, and enjoying and rejoicing in the fruit of his own labours for these good things which God conveys unto us by their hands in well ordered governments, or in some proportion in the worst let their feet be beautiful unto us, their names honourable, 
☜  their service pleasant, and their burdens light. Let all men lay this down for a ground of infallible truth, that every man by nature is impatient of government and subjection, whether by the ungodliness, which is naturally in all (which as the Apostle affirms carrieth us so fare, that we become haters of God, Rom. 1.30. 
☜  and consequently of his Image in such as represent his person) or by our pride which is now become another nature to all men, makes us desire to be above and not below) or rather by both it is not easy to say; this is clear which the Apostle tells us, that natural men are so prone unto rebellion, that they grow disobedient even unto their own parents, Rom. 1.30. and 2 Tim. 3.2. and consequently much more to other Governors to whom they seem not to have so near relation: this consideration of all men's natural Inclination to disobedience cannot but make us jealous of the counsels and thoughts of our own hearts, 
☜  fearful of our own passions and affections, and observant of our words and behaviour every way, especially in Meetings and Conferences, wherein commonly we take more liberty, not only in censuring our equals, but our betters then will well stand with Christian Charity, a seasonable Item for this present time and occasion, wherein authority and the actions thereof being represented as it were upon a stage in public view, the persons and carriage of Magistrates are diversely censured, and too often according to men's private Interests and dispositions: so that we shall find just cause at the breaking up of this solemn meeting, when our hearts shall smite us, that instead of our prayers to God, for the execution of Justice, charitable Censures upon such passages in Judgement, as are Capable of good Constructions, and not bewailing of our own sins which is it that causeth the turning of Judgement into wormwood, many times we take up swelling thoughts, rash censures, and bitter speeches against such as we ought to think and speak of with reverence, we shall find Just cause I say after Jobs example in the feasts of his Children, every man a part by himself to offer up a sin offering unto God for his own soul. In the 6. place remember the heathen Philosopher's maxim, of singular use in all duties between man and man, much more between man and his God, there is more evil in doing then in receiving wrong, the latter being at the worst but an outward and temporary evil, the former Inwards and perpetual; In a cause therefore of such Importance, Let every man offend in the safest part, rather trespassing upon his own ease, profit, or liberty, then upon the rights and services due unto Governors, rather suffer his own loss then hazard the doing of them wrong; rather limit and Cross his own will, than Cross and withstand theirs, so that in the mean time we swerve not from the will of God. Seventhly, remember that of reciprocal duties that pass between man and man, some are founded upon an Ordinance of God, and others upon agreement and mutual stipulation between men themselves; the duties of the latter sort are like the Couples of a house, as they stand one by another, so they fall one with another, as if one party refuse to stand to the bargain, the other is at liberty. But the duties established by an Ordinance of God, cease not by the failing of reciprocal performances, as for example, I must Love mine enemy though he Love not me, and do him good though he do me hurt. So it is in all duties between Parents and Children, Magistrate and Subject, Husband and Wife, Master and Servant; the reason is plain, because the obligation to that duty is more to God that Commands it, then to the person to whom it is enjoined to be performed, in which respect the obligation to duty, which these several relations casts upon a man by God's Ordinance, may be termed a Covenant of God in some sort, as Marriage is called, Pro. 2.17. upon this ground Solomon gives a Caveat, that if the spirit of the Rulers rise up against a man, he must not leave his place, Eccles. 
☞  10.4. as if he had said, although the Magistrate leave his place, it is no warrant for thee to leave thine or to neglect thy duty, because he hath neglected his it was an Ill speech or that Roman Senator, ne ego quidem illum ut Consulam quando neque ille me ut Consularem, I did not respect him according to his office because he regarded not me according to my degree. Lastly, remember that though the Ruler's duty in Governing, cease not by the people's neglect of duty in obeying, notwithstanding thereby he ceaseth to be a debtor unto them, though his Engagement unto God continue still; to this purpose we must know, that reciprocal duties which God Enjoins, may become due by a double Title, First, by God's Command, which makes the duty a debt unto God. Secondly, they may grow further due, by the performance of some duty by the one party which may deserve requital to him that performs it, from him to whom it is performed, and so becomes a debt in equity and Justice unto man, wherefore where one deserves nothing at another's hand, because he perform; not unto him that office and service which he is bound unto, there that man can challenge nothing of his neighbours to whom he neglects his duty, as his own debt by desert because nothing can in equity be demanded by him, that hath not deserved that which he demands, thus where the people fail in obedience to Rulers, there they cannot demand any duty to them from the Ruler's hand, as their debt; though God may demand it as a duty and service of obedience to him, and punish the neglect of it if it be not performed. Hence it must needs follow, that the Conscionable performance of our duty even to undeserving Governors is the only sure foundation of all our prayers and Complaints unto God, 
☜  as our suits and requests unto men, and of all our hopes and expectations of a better condition in time to come. The observation of men's frequent failing in these duties towards such as are in authority, and the Ill consequence which follows thereupon, hath occasioned the Enlarging of my meditations upon this argument, beyond my Intended purpose; a sew words of such reciprocal duties, as these high honours and dignities unto which Magistrates are advanced that are called Gods bind them unto that Enjoys them, as well by the condition of the places themselves, which they possess, as by the will of them that sets him there. In the opening whereof I must crave leave to renew my former Intimation, that I Intent this exhortation only to this present auditory; and therein as many as it may concern, from the reverend Judges that sit on the throne of Judgement, even to the lowest Constable.  
In the first place therefore are Magistrates Gods, than what manner of persons ought they to be in all manner of Conversation, as the Apostle speaks in another Case? names although they be given by Imposition, yet are either unanswerable unto the end for which they were given (which is to make things known and so to distinguish between one thing and another) when they are Incongruous to the nature of such things as they should express, or much more when they are given to things of contrary natures; in such case they are either Titles of scorn, or cloaks of error and false hood, as to Call evil good, or light darkness, against which the Prophet denounceth a fearful woe, Esay, 4.20. Magistrates therefore must be answerable in their natures to that which they seem to promise, by their honourable Compellation whereby they are Commended unto men, when they are called Gods, a Title to which they must de Correspondent in three things. First, in their personal graces and dispositions. Secondly, in their abilities for their honourable and weighty Callings. Thirdly, in their Carriage answerable to them both, of these three in erder a word or two.  
And First for their personal graces, the Seraphius, Esay 6.3. when they proclanie the name of God in the Temple, give him the Title of holy, thrice repeated, holy, holy, holy, is the Lord of Hosts and Moses tells Aaron Levit. 10.3. that the Lord will be sanctified in all those that come near him, so that Moses himself is warned to put off his shoes, and the Isralises to wash their  when they stand before. God, therefore speaking of the Temple whether men usually resorted unto God, the Prophet David tells us that holiness becomes his house for ever, Psalm 93.5. now then, they that stand continually in God's presence (for God stands in the assembly of the Gods as in the first verse of this Psalm) they that so often inquire at God's mouth, as good Rulers should do, receive directions from God, and know his mind concerning every Law they make, every cause they scan, and every sentence they pronounce, they that are set apart to handle the holy things of God, among which his Judgements have not the lowest place; they that must represent God's person and be taken and accounted for Gods among his people, they that must be a means of preserving purity by their Laws and edicts, to be Patterns and Precedents in God's Church upon earth, what a fountain of holiness ought to spring in their hearts? what manner of persons ought they to be? written within and without, in their breasts and foreheads, in their hearts and mind, with holiness to the Lord. For if the Lord will be sanctified in all that come near him; much more will he be hollowed in all that represents him, there neither is nor can be any fouler monster in the world than an unholy God.  
Secondly, for the Abilities of their Callings; are Magistrates Gods? then must they be furnished with gifts and parts answerable to their Title, wisdom, truth, courage, constancy and goodness, to begin with wisdom, it was that Moses had especial respect unto in the choice of his Judges, Deut. 1.15. advising the people to look out for themselves men of wisdom and understanding, that is not only such as were wise, but had approved themselves to be so, and were known and reputed for such persons, such a one was David, a man chosen to that place by God himself, of whom it is testified that he behaved himself wisely in all his ways, 1 Sam. 18.14. this wisdom was that which won Solomon fear and reverence from his own people, and reputation from strangers, that they observed the wisdom of God was in him to do Judgement, 1 Kings 3.28. Indeed the Ruler had need of the wisdom of God. First, to understand Judgement and equity, that is the rule of Judgement, which being founded upon God's will, cannot be understood but by his spirit, 1 Cor. 2.11. Secondly, it reveals the hidden things of darkness, as God doth, 1 Cor. 4.5. even the secret paths of evil-doers, who Cover themselves and all their works under the mantle of the night, nay more than that not only to find out their ways and works, but besides to dive into their secret Counsels, which being hidden in their hearts, are like deep waters not to be drawue out but by a man of understanding, Pro. 20.15. to discover such secrets is the King's glory, Pro. 25.2. it requires more than a humane spirit. Thirdly, Magistrates need the wisdom of God to enable them to proportion rewards and punishments to men's deserts, and to measure out to every man his right; the trying of exact portions of recompense to men's actions, and chalking out the bounds of right between man and man, requires a curious and piercing eye, a steady hand, and a perfect balance of a discerning Judgement, and the rather because things of so great Importance concerning men's estates and persons, even as fare as their Lives and being, are not only Judged and desided by the Ruler's sentence, but are so resolved and concluded, that their Judgement stands for the most part as final and Irrevocable determinations.  
Lastly, Magistrates need the wisdom of God in spresceing, ordering, and directing not the affairs of a private family (which yet need discretion to guide them aright, Psalm 121.5.) but the weighty businesses of whole States and Kingdoms, which consisting of so many and almost Infinite parts and members, and requiring for the managing of them Instruments of such various and different natures, and being varied and altered by so many and divers, and sometimes contrary occurrences, necessarily requires the wisdom and spirit of God, to observe and consider, to prescribe and order, to dispose and apply all these in such agreeing harmony and correspondency, as is required for the establishing and conserving of public peace and utility. It is hard to determine whether the Magistrates wisdom be any way useful to a State, unless it be seconded with truth and with a virtuous habit, which Jethro required in his Governors as a special grace needful for all such as are eligible to that dignity. Truth we know is of three sorts, In things, it is the answerableness of things to their appearance; In thoughts or Judgements, it is the answerableness of our Judgement or opinion to things; In words, it is the answerableness of words to the thought or conceit of the mind; these two latter kinds of truth, namely a right Judgement or opinion of all things, and a true expression or manifestation of that Judgement in all the words of a Governor or Judge especially there wherein he pronounceth sentence in causes that comes before him, are in a sort essential to a Governor, so that without them he seems to be a Judge (which is a special branch of his power) in name and not Indeed; a Magistrate is the balance of a State, one man brings show of right on his side, and his adversary opposeth him with the appearance of right on the other side, and both cast their evidences in the Magistrate's breast, like wares into a pair of scales, and he by the standard of the Law, weighing and trying them one after another, shows which is weighty and which is light; now what an evil in itself and abomination to the Lord, a false balance is, Solomon testifies, Pro. 11.1. how much more is a false Magistrate an abomination both to God and man? whether false or unjust by nature, or apt to be made so by fear or reward; both dangerous enemies to truth; the latter blindeth the very eyes and Judgement, and both of them pervert the words, Exo. 23.8. this falsehood and untruth in Magistrates, especially through bribery, Alexander the Emperor, son of Mamma, is reported to abhor with such an utter detestation, that upon the sight of a corrupt Judge, his colour used to rise, his eyes to sparkle, and his choler so to abound, that it hindered his speech for a good space, and moved him to prepare his nails to scratch out his eyes; if this evil were so hateful to a mortal man, what vengeance on the actors thereof, do we conceive shall be taken by him, with whom there is no respect of persons, nor taking rewards? 2 Chro. 19.7. A third ability required in a Ruler is Courage, unto which Fear and Covetousness are as great enemies, as they are to Truth; of Fear it is evident, and of Covetousness, the most elegant of all historians affirms, that it doth corpus animamque vir●lem effemmare, it effeminates and softens the temper both of the body and mind; and of both of them it is true that they perplex the thoughts, hinder the Judgement, prevail upon the affections, and consequently pervert all a man's ways, by forcing, and alluring him unto crooked and by paths. Now, how far this Courage that we have mentioned is requisite unto a Governor, will appear not only by the consideration of his place, for it becomes a God to be undaunted, and fearless himself, that must make others tremble, which made Nehemiah with scorn reject Shemaiahs' Counsel of taking Sanctuary in the Temple as dishonourable to his place, Nehemiah 6.11. should such a man as I fly. But besides is further evident by the observation of the persons with whom he hath to do, he need be a man of resolution, that must take down so many stout hoarts, pull down so many high looks, and with Job break the Jaws of the wicked, and pluck the prey out of their teeth, Job. 29.7. who must enter into the lists against wild beasts, in the shape of men, Enraged and set on fire by their own lusts, and backed too often by strong Abetters; this courage is cherished by nothing more than by God's fear (for he that fears him can sear nothing else) and by the contempt of the world, he that neither regards the good, nor is affected with the evil which the world can do unto him, will not easily be put from his resolution by respect to either.  
Truth and Courage Joined together must be established by Constancy a fourth virtuous disposition required in a Governor; truth indeed is in itself unchangeable, always like itself, unto all persons, and at all times, and so is the Law which is founded upon truth, of which the Roman complained that it was, Rex inexorabilis a King not to be Entreated, a golden and not a leaden Rule to be bowed up and down, and so altered and changed at men's pleasures; now as the Law is so must the Magistrate be, who is the soul of the Law, or as others call him a speaking Law. Like a spring of steel which if it be bowed comes to its place again, not like a door turning upon the hinges, and standing where one sets it, made to let in one, and shut out another at man's pleasure, and that according to personal respects. God forbidden there should be found such a changeable disposition in our Governors, as to be stern upon the bench, and mild in the Closet; quick in a passion, and calm and flat when the humour is over; hot to day, and cold to morrow; Rough and sharp to the poor, and mild and gentle to the rich and mighty bitter to an enemy, and pleasant to a friend, and all in causes of the same nature. Such unstaidnesse in a Governors' heart, and Inequality in his carriage, must necessarily work in the people's mind Contempt of his place and person, Insolency and boldness in offenders, and at last by necessary consequence, ruin and confusion in the whole State.  
The last of the Rulers virtues is goodness, not only in himself but to others which we call benignity or kindness, wherein as the Magistrate best resembles God who is good to all, Psalm 145.9. so doth he best answer the place of dignity, and power which he possesseth, the end and scope whereof is the public good, by preserving peace for the cherishing of godliness and honesty. This sweet Inclination of the Governors' disposition, to the furthering and supporting of the people's welfare, is employed in the title of a shepherd often given by the heathen to their Princes, and by the Psalmist to God himself, Psalm 80.1. of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benefactor, Luke 22.25. of the father of a State (Titles ambitiously sought after, and assured and conferred by flatterers sometimes on such as ill deserved them) But above all others that goodness is most significantly Enforced in the name of nursing fathers, Esay 44.23. a care and duty that Moses complaineth of as too heavy for his shoulders, to bear the people alone and carry them in his bosom, Num. 11.12. This goodness of the Governor so sweetens and tempers the yoke of subjection, which authority hath put on the people's neck, that it makes the Governors' person lovely, his directions pleasant, and his burden light; by this means Mordecai became great, because he sought the wealth of the people, and spoke peace to his seed, Hester 10.3. for this goodness of disposition Titus a Roman Emperor was honoured with the title of delitiae humani generis, the darling of mankind, and renowned to all posterity for that worthy speech of his, concerning a day wherein he could not remember wherein he had done any man good, Amici diem perdidi, Oh my friends I have lost a day. To speak no more of men, it is the honour and happiness of Christ's own Government, that he comes down like Rain upon the earth, as showers that water the earth, so that in his days the righteous flourish, Psalm 72.6.7. nay of God's manner of ruling over the world, it is said that he giveth food to the Hungry, he looseth the Prisoners, openeth the eyes of the blind, raiseth them that are bowed drwn, loveth the righteous, Psalm 146.7.8. in a word that he doth good to all.  
In these graces of virtuous dispositions, Magistrates who carry God's name must resemble his nature, proportionable to all these must be their carriage and behaviour, they that represent unto men Gods person, must do all, So as becomes a God. First, therefore a Magistrate must speak like a God, open his mouth in wisdom, seasoning his words with gravity, truth, and holiness; vain words and railing speeches, filthy Communications, scoffing and Jesting, most of all prohane discourses, savowring of Athersine or ungodliness, in the mouth of a Magistrate, are foul blemishes to his honour, and dangerous Precedents to his hearers; vain Jangling as the Apostle terms it 1 Timothy 1.6. railing sentence which Michael forbore to the devil himself, Judas 9 nay, Jesting itself unless it be used with great sobriety, and moderation, hardly befits a Ruler's gravity. A grave Historian relating a Jest which Philip father of Persius' King of Macedon broke upon the Aetolians Ambassador, leaves with all his censure upon him. et erat Dicacior quam Begem de●●b●●, he was given more to Jesting then became a King. Nay, if it be possible, a Magistrates words should be like Solomon's Proverbs, worthy to be recorded to posterity. Like Jobs speeches for which men waited as for the rain, and after which they replied not, 29. Job 22.23. especially upon the seat of Judgement, a divine sentence should be found in the mouth of a King, Pro. 16.20. So that when men here a Judge's sentence from the bench, they should conceive they heard God speaking from Heaven in Justice, Majesty, and power. Surely the very form and nature of delivering a sentence by such persons, from such a place, cannot but work deep Impression in the hearts of such as hear them.  
Next unto their words there is nothing more observable in persons of Eminent place then their Company and Society, by which men gaze on their Inward dispositions, and accordingly raise unto themselves hopes or fears of good or evil by their Government. God himself that should be a Pattern for Imitation to all that are called Gods, Environs his Throne with Innumerable Companies of Angels, and with the spirits of Just men made perfect, and suffers none to behold his face, but such as have clean hands and a pure heart, Psalm 24.2.4. In Imitation of him the Prophet David both a man and a King after Gods own heart, vowed that a deceiver should not dwell in his sight, nor a liar come in his presence, Psalm 101.7. and Job denies a base varlet a room with the dogs of his flock, Job 30.1. what a shame were it for a Ruler to have a Gehazi in his Chamber, a Doeg of his privy Counsel, a ●ayling Shemei at his Table, to be compassed about with Ruffing-like swaggarers, debauched drunkards, Blasphemers, swearers, profane scoffers, who may make him glad with their wickedness, and rejoice him with their lies? Hosea 7.3. fare be it from our Gods to dishonour themselves, and their places with the society of such persons as God shall one day cast out of his presence, to be the overlasting Companions of the Devil and his Angels, in the ever-burning flame of hell fire. God forbidden that a Christian Magistrate who should chase away evil with his eyes, Pro. 20.8. should give so much countenance to a wicked wretch, as may harden him to look him in the face with confidence. Blessed is the Land where the Rulers godly zeal chaseth away wicked persons, as Job did from amongst men, Job 30.5. to dwell in the Cliffs of the valleys, and in the Caves of the earth.  
To Run through all the particulars of a Magistrates Carriage, would tyre out your patience; in a word therefore a Magistrate behaves himself like a God, when he carrieth himself with that difference towards the precious and the vild, that his countenance, words, and rewards, revive the spirit of the godly, and a pale the faces of the wicked. It was rather kindly then advisedly and Judiciously spoken of Tullius that Roman Emperor, non oportet quenquam a fancy Imperatoris tristem Discedere, that it is not fit that any man should departed from the Governors' presence with a sad countenance; nay it is happy when the Magistrate's countenance is like the shadow of death to a wicked wretch, for whose reformation by milder correction, or cutting off by the stroke of Justice, he bears the sword and that for the terror of those that do ill, by executing the vengeance and wrath of God upon them, Rom. 13.4. unto which notwithstanding, he comes Enforced by necessity with much compassion, haud aliter quam viscera secans sua, as the Roman General spoke of himself, having before his eyes the Apostles scope, that the spirit may be saved in the destruction of the flesh, 1 Cor. 5.5. but miserable is that State and near unto Ruin, in which Governors so carry themselves, that the weeds flourish, and the Corn starves, that good men depart from the Throne of Judgement with mourning hearts, and the wicked have recourse unto it, as unto a Sanctuary and place of assurance.  
Thus much I have made bold to Intimate, rather than to open at large, or press at full, concerning the duties of Subjects and Magistrates, Enforced by their Titles, they are called Gods; as for my conditional promise of prosecuting the two points that follow, arising out of the two next circumstances; that it is God that makes Rulers Gods; And that it is God's word by which their honours and Dignities are assured unto them; I had rather presume to leave myself a debtor, then to trespass to much upon your patience, only I refer it to your private meditations to consider at your leisure, that if God set Magistrates upon their Thrones, it is not in the power of men to pluck them down at their pleasure. Therefore that he can be no better than Antichrist, whose Character it is to lift up himself above all that is called God, 
☞  that spurns off the Crowns of Princes with his feet, which God hath set upon their heads with his own hand. Secondly, if God's word be a Commission by which Magistrates hold their places, it concerns them both to Rule according to the directions of that word, and besides to countenance, advance, and propagate, the sacred Ordinances of God, by which they set up their Thrones, 
☜  wear their Crowns, and Enjoy their Honours in peace, and with assurance; 
Than not by the People by Master White his own confession.  without suppressing whereof that man of sin, could never have so fare advanced his usurped power, trampled upon the Sceptres of Princes, bestowed their Kingdoms and Dominions, at his pleasure, discharged Subjects of their oaths and Allegiance to their own Lords, and armed them with sundry sorts of Instruments of death to shed their Sacred Blood.  
FINIS.