^< i . / i I t tte ito%ial jr PRINCETON, N. J. ^ Collection of Puritan Literature. Division **mJ v - " Section f (J && Number THE Beauty of Njlagiftracy? Expofitioh pf the 82 Pfalm^ Where is fet forth the Necejsity, Vtility, Dignity y Duty, and Mortality of MAGISTRATES. Here many other Texts of Scripture occasio- nally are cleared, many Queries and Cafes of Con- ference about the Magiftrates Power, are refolved ^ many Anabapti (ileal Cavils are Confuted - r and many feafon- • able Obiervations containing many other Heads of Divinity, are raifed. Together with References to fuch Authors as clear / any Point more fully. By Thomas Hall, B. D. and Paitor of Kinglnmon* With an Mditional SERMOTion Verfe 6. by George Swinnock, M.A- and Pafiorof Rickmerfworth. exod zz.%%. Thou {hale not revile the Gods ('or che Judges,) nor curfe the Ruler of thy people: z Cb;ojj.g.%. Becaufe thy QoAlsved Ifrael to eftablilh them for ever J therefore made he thee King over them to do Judgement and Jufiice. 3nia\us prefunt, lanib privatis homnibas mcliores ejje oportct, quart: b bono* ribfts c> dign.it ate ant ece Hunt. Panormitan. Inpii futii & boftcs public* falntis, qui adverfiU AUgiflratus & Miniftros pugnxnt\ eaque (quantum infecjl) rejichmt vel extingu'tnt. Calv.in Ifa.3, London, Printed by Rw. for Nevil Simmons Bookfeller in Xedeminfler, arid are to be foi-iby Thomas fobnfon at the Key in Pdxls Church- yar«Li £60. . T O All the Pious, Prudent, Zea- lous and Magnanimous Magiftrates Iudges^ Iufti- ces, and Gentry, in England, Scotland, and Ireland: Grace and Peace ; Prefervation - here , and Happinefs for ever. tyly Lords and Gentlemen, HE Dedication of this Treatife was intended for the Parliament 5 but that being Diffolved, it moft properly falls to You , who are under God the Pillars of the State. Such is the corruption of the Times we live in, that we are put to difpute every inch of Ground with the Enemies of Truth : Magiftracy, Mini*. )s > Sacraments i Trimt'j^Scriptures^c, Az all The Epiftie Dedicatory.' all things are new queftiened t nothing be- lieved or pracJifedby many. Formerly I have vindicated Baptifm, Learning, and the Mini- ftery 5 now J am come to a Vindication of the (a) Satan planteth his Magistracy. a Many are the affronts and dif- ftrongeft Batteries againft cmYAHmtnU ^fab fdtthfull Mtiftrdttt meet the Royal Forts of Ma- . , > /it i, ' ir giftracy and Miniftery ■, with p om an ungrate full 1W/0, OS well OS Ml' who ever are (pared, Da- fjjftgrs : you are now cned down (by thofe Level- •vul and Peler (hair be , . ' T .. * . . u V » . x . J . ' ■> fifted, knowing that he ling Libertines, the firth Monarch-men) as ^ains a double advantage Ant'ichriflian and Beafls {by thofe brutifh men , bythcijmifcarriage ^ j d ) # rfJ ^/J? £ • .example and fcandal : by <* , ten « n iVir '*V i ■which two wings it will b words : The Beait and rule Prophet are the roai hi g her 5 and flic much w j £ kecr, bloody , Antichriftian Magiftracy , further. Smnnoch «#• n j r «,• /; / n ■ Kb) v. standard of the Miniftry and Lawyers. We are ail here jhtpt ijifch Monarch men.p.io. together in the fame bottom, and mttft fink or fwim together, when thefe Monflers of Munfter Reign. One while rve are troubled 'with Church- Levellers , and anon with State- Levellers •, but Godhdih, and will levell all fuck as go about to level hit Ordinances, and to deflroy that Order which he hath fet up in the World, a* you. may fee in the Treatife it felf. 7he fonsof Belial may as foon pull the Stars mt of the Firmament, a* totally root up Magl> ftracy and Miniflery. They are the two great {landing Ordinances of God, which mufl ft and ?lee mfpmm ntc lh- folong as the world ftands(Mfta eft mz\or thefaiinis, they are like the two Pillars in the Porch of So- mndcmofym opuicmm, j s Temple, called Jachin and Boaz, i.e. resbominibui utiiwr (po(t ftwtnejs and jirength (i Km. j. 1 1.) Thefe are zpfum.verbi tfvifleriumy tm fp ec i a { properties of a food Pillar, it muff; Mamm&m. Lwhcr.^- firatt and ftrwg; and when Superiors are NtcejfarU mfunt'wrep. The Epiftie Dedicatory. fuchythen are they fupporters indeed -(Plal.75r.3U. Gal 2 9.) The Hebrews have a faying , that tie world is upheld by three things, viz. by fu- ll ice , Religion and Gratitude 5 and when theje three fail, the mrtd (fay they ) decays. But a better then they hath told us , that when the Judge and the Prophet are taken away, then bwe'mmiu arccs Tmrit comes Confufion and Rume , Ifa.3.2 5 5. When t ^ h & wm r l y <* ~ f e , audet opponere-, hie ally batter his Kingdom : Where Mofes And^^ f fff^^on. Aaron, the Word and the Sword go hand in mt sltlmm. Tathcrln hand together, there Satans Kingdom falls like PfaIlin **• lightning from heaven, fuddenly, univerfally, and irrefiftibly. 1 have experimentally found a greater Vifible Reformation in one year {when we had an * active, prudent, pious faftice in the * coLGreavis, Tarifh) then in twenty before, notwithflanding all my pre whin? and af si fling of the officers. There fhould therefore be a foeet Harn%ny And mutual afsiftance between LMagiflrates and Miniflers, fince the one helps to uphold the other ^ and they are ordained by G 'sd for the mutual ayd ef each other. The %Minifler wants the ayd of the Magiflrate in Temporals; and the CMagi- flrate wants the Minifters ayd in Spiritual and tsernalblefsings* The Mini fler hath need of tht A 1 Mds- The Epiftle Dedicatory. tMagiftrates /word to defend him again ft unrea- fonable men 5 and the Magiftrate hath need of the Minifters ayd to maintain his authority in the confeiences of wen, (Titus 3.1.) This made a Learned Magiftrate to fay, Were it but for our ■ felves (viz. for the upholding of Magiftracy) we had need to uphold the Miniliery. Tis State- Policy and Church- Policy fo to do •, for without Minifters men may live commodioufly, but not Pioufly •, and without Magiftrates men may live Pioufly, but not peaceably and commodioufly ^ like ftones in an Arch thefe two help to uphold each other. Hence good Jehofhaphat joyned Prin" ces and Levites together , the better to promote and countenance Religion in the Land y {i Chron. 17.8.) Tis a great mercy to Magiftrates when the j have good Minifters to afsift andinfirutt them , it makes them prosper as King Uzziah did when he had a good Zachariah, who had un- der standing in the Vifions of God, to counfel him, (2 Chron. 2 6. 3, 4, 5, 7,8. Hence tis that David had his Seers, Afa his Azariah, Jehofhaphat his Jehu, Hezekiah his Efay , Jofiah hisHul- dah, and Zerobabel his Jofhua. Thefe are {or at Uaftwife ought to be) the Magiftrates be ft Friends , by their praying , preaching and ex- ample they help to keep off fin and judgement from a Land: Hence tis that the Prophet Nathan is called the Friend vf David (1 Kings 4.5.) and Jehofhaphat calls the Levites his Sons, 3 Chron. 29.1 1. and King Joafh calls Elifha His Father, a* King Joram had done before him h King/ 6.12, &13.14) Such reverence did the The Epiftle Dedicatory.^ the great ones of the World of old fhew to Gods Bmbaffadors, In the late troubles we fee how thofe places that hah faithfull di- &$£££S0S flincl Callings , as 1 have fhewed in theTreatife omm gemis bommm fpe- ' ■**, r i j-r /• i clefixfllcum eft donum & Andfwce the aijcouragements are many which ordiwio Chrifti Media- Magiftrates meet wit hall in the faithfull dif- toris > Meoque nm proprie charge ,f the* d»ty.l have therefore (ct he *&£*$%£ fore you the Dignity of jour Calling, and /hewed cfo-#, Amef.Mcdul.l.z.- bow ftnftble God ts of any indigmtieS that are c,I 7-§ , 4?« done un to you. Yet left any fhould be pufft up with • his Honours, the Holy Gboft pre fently adds the Mortality of MAgiftrates^ and tells them y though they be earthly Gods^ yet they muft die like men; and though they have been ludges of the World^ yttatlafl they mujl be fudged themf elves : and left any fhould pretend ignorance of their duty, in this Vfolm, which- l may fitly caff, The Ma- giftrates Directory, is fet forth, i. Negative-- > ly, what CWagiflratcs muftnot do. 2 .: i^dffirmA- itveh^ what they ought to do 5 wit h many Re a fins r th- The Epiftle Dedicatory. differed tborow the Pfalm t$ quicken them to their duty* So that 1 do net know, a, more live- \ h Pfalm for this purpofe {ail things confidered\ in the whole Book of Pialms •, foflurp and fearch- in^itjt, that the hare fingin^ cf it at Weft- , minfter, the Sabbath before the fudges were to Vote concerning Ship -money , brought the man into que (lion that cauf edit to be fung .♦ and yet the Pjalm was compofed' K as the Learned conceive) that it might be fung either at the Creation cf new Magifirates , or elje before the eld Ones 5 before they went to the Judgement Seat. I have the rather been induced to this work, Qudcs in rep. Vancipes, becaufe I have obferved that fuchas Rulers are, tales reiiqm foiere tffc c uc h u f ua lly are the people : if they be erroneous. cives, dixit Occio, in ■ i i r n i tr the people will quickly follow them , I fa. 3.1 2. Miiortm princi pi am [urn O my people , they which lead thee, caufe mitiFrincipcs. Emman. ^ee to erre. One fmner {efpeci ally in authority) Though vemiebs more deflroys much good , Ecclef.9.18. One Reho- amiabie, yet vice is more boam , Ahab , Jeroboam falling from God, Prince!'' cfp£aal]y in < and jetting up Idolatry, willquickly draw all if. rael with them, 1 Kings 12.28,30. 2 Chroru 1 2. 1 * The wicked walk on every fide in great numbers and fwarms^ when the vtlefl men are ex- uignorum hom'mm mc- alted ,Vfa\*ii.9' The more potent the finner, the K£fc 1, * /i ? '"""' more mifchief he doth s they have greater power and mere able Injlruments at hand to promote their projects and wicked defigns. The great red Dragon that bath feven beads, and ten horns s and fiven Crowns y i.e. that hath great Potentates to ac~i for him., draweth the third fart of the Stars down, andcafleth them to the earth (Rev. 12.4.) i.e. Teachers, andfuch as by Frofefsion didflnnt like I The Epiftle Dedicatory. like Stars , yet by the Tyrannical persecution of ihofe great Ones were drawn to Idolatry* Great mens lives are poor mens Laws-,tbey are the Leok- ing-glaffrs^by which inferiors of times drefs them- [elves. All their Aclions are Examples, and their Examples have a kind of compulfive power : Hence Peter is [aid to compell them whom by his Example he drew to ffudaifm , Gal. 2. 24, What we fee , [inks deeper into us then what we se?nms irritant ammo* hear. On the contrary , when great' men are dewjf* per iutres , jguam good men, they do much good % if Afa and He- &k{"" ocults cmm ^ zekiah be forward in reforming, fo are the peopl a Chron. 1 5.9,10,1 x,i 2. &31.1. When cer- tain Embaftadors praifedthe Lacedemonian Soul- diers for their good Order, who before were mu- tinous, one of them ingenuoufy anfwered } Nos iidem fumus ut nuper, fed alius nunc nobis eft Dux. 1 We are the fame men ftill , but now we have another General. This is the very end why God advanceth any to honour , that fo they might honour him, Heft.4. 14. Twas Vefpatians Honour that his greatnefs Necqmqum in « muta- became more advantapiom to him in the promo- vl ^h nm ^ ampbtyfya mji ting of goodnefs \ To encourage you , know, that f es & veiks. Piin. im f if you build Gods Houfe, he will build your how f*V<%t. 'fes (Exod. 1.20,21.) if yeu advance his name, be' I advance your names % and if you honour him, you. flia/l be honoured by him. We fee in all Ages how Reforming Princes have prospered, as Mofes, Jofhua, Jehofliaphat 3 Hezekiah 1 Afa, 2 Chron. SeeMrjrW^«v/;Chro- 14 2, to 8. What made ^El zabeth flounfl) 1 "fjudah. WmlpnU^- Why, fl)e was happy in her Coun fellers {by whom omm roboranda , ab ex ro- be was for the mo ft part ruled) and fo grew ami- boratlir ' Na2ianz ' {a) t able TheEpifUe Dedicatory. able to her Friends , and terrible to her Foes. Wisdom is better then ftrength, or weapons of War, Ecclef.g.iS. Romani cedendo vin- Twas a foul blot upon cunt. The welfare of aStite is pteferved, net OrApcnck a Kng of f m uch by a multitude of Warriours % as of Wife jr^,tH«hewasr/f«- j ? - C oun fellers. Many Souldiers think it Inns noa Tut clans hex; dc- ', , _ J , . ' , J , , . , . fiit nonpufuH i^ip. needle \s to Guard tbsfe who have the long- J word to Guard themfelves •, but let fuch know,tbat he is but [orrily Guarded who hath himself only, and optimum mummmtum cfi a few fellow-Creatures for his Guardians. If mMiimune mere. cod he againft you , what good can your long Sword doyouf Ezek.3.3.26. Piety and Integrity are the be ft Guardians. 2. Encourage a Learned, Pious and La- borious Miniftry. T@ this end improve your Inter eft for the buying in of Impropriations, that fo every Congregation may have an Able Paflor^ for we fee by daily experience that fcandalous means breeds fcandalous Minifters. Tytbes are no burden to any but fuch as efteem the faithful dtfpenftng of the Gofpel a burden 5 but for men to plow and Sow for fuch as art truly Impropri- ators, is a great grievance thorow the Land. How many fleal the Goofe and flick down a fea- ther ? fwalhw an hundred pound per annum, and allow the Mini ft er four pound per annum i the blood of fouls cryes again ft fuch men : and if the blood of Abels body cryed fo loud againft Cain , how loud will the blood of fo many fouls cry againft thefe Sacrilegious Cainites < The abolijhing alfo of that Claufein 3 1 . Henry 8.13, which exempts many great Livings from pay* ing of Tythes , becaufe they paid none in the Times The Epiflle Dedicatory'. 1 times of Abbots and Friars , were a -very Noble Work, and well befeem'mg a Parlia- ment 5 for by this means a great fart of ma- ny pArtJhes pay -nothing towards the mainte- nance of the G off el , and the burden lyes upon a few tenants and in f trior perfons, who fome- .times pay fifty [hillings , w hi left, the Lord of the Manner pays not five pence. How many Patrons of Chnrehes are Latrons , robbing their Minifters whom they are bound to de- fend * 5. if ever the Lord [hall call you to Par- liament again , labour to find out fome expe- dient for an Accommodation and the recon- See Motives and Direfti- ciling of Gods people among ft themselves. U- ons for an Accommodati- Mr; and Unammuy in Gods w»fbi t {which %£%£££$£ fome look upon as a mifery) is indeed a great fmm Mm. mercy, and is enjoyned by the Apjoftle as a fpe- cialduty, 2C0r.13.11. Be of one mind, q.d. lkou?b there have been divifions and dtffenti- ons amongjl yen > yet now be Unanimous, and live in Peace together \ Tis of greater conse- quence then many imagine. Divifeon in the See the danger of DWift- Church breeds diflentiw in the State , and a ons > in Mr / cte '* f Traa ,. . , ; " , n , It aeainftlo;eration. p. ;y. State divided cannot long Jtana. The A- & 40 , & c , pojlle would never fo earneflly have be fought, and fo flrongly adjured Gods people to Unani- mity,. had it not been a [pedal duty, Rom. 15.5. 1 Cor. 2.20. Philip. 2.1,2. The Au- thors and Fautors of thofe fad Divifions and fab -divifions which Abound among ft «*, have much to anfwer for before ths Lord. Tis ea- fily feen at what door they come in upon us, '' {a 2 ) The TheEpiftle Dedicatory. ibebefi means that I know to [upprefs exorbi- tances in the State, is Parliaments •, and to [up- prefs di[ordcrs in the church , is Synods. That Synods are Gods Ordinance^ and have been blefi with Succefs from God, is con f eft by allfober men (.ijV Cfltf Sec my Comment, on and the onely Platform of Government iTmv. 3 .8. p.i74 3 i75- w hich carries a fus Divinum in the fore- head of it. Let tbofe that can 9 produce a better Platform $ that model of our Ute dij- V. Declaration of the jentwg ^nonymus (/ /hall not [ay Anoma- Faith, and Order of the i QHS ) Brethren hath made the Breach wider Congregational Chiu- , r l i • i chesfi/js. then even, yea, iome that wavered in that point , are now convinced of the weaknefs and infufficiency of their grounds for that way of Independency. We have fome Govern- ment in the State 5 yet Cburch-Govcrnment and Reform At ion ought to be preferred before that of the The Epiftle Dedicatory." the State , is proved to my band by a Learned Mr. Ant forty Burgefs his Pw. The rolititiam of the World abufe Rulers SS£?i*/ # * ^ 7 " when they go about to prepofjcfs them rvtth pre- judice again/l the Kingdom and Difcipline of Chrifl, as if twcre deflructive to the Civil Go- vernment ^ whereas if they would but look abroad into the world they Jhould find that the Rulers cf the world have not more free, faithfuil, loy- al SubjeBs then thofe that are truly Religion*^ and willing to fubmit their necks to Chrifls fweet and eafic yoke. 4. Reftrain that Spirit of Error and Delufi- ofr,-which like Wild-fire hath fpread over all That m cn *hou{d be Wie- the land. Nothing will pleafefome men, but a rtfe™ ^^^ boundlefs Toleration of all forts and Sect: r $ no the Quakers do° ff °we Mart (Irate nor Minifier mufl contrcul tkm, all ^ nfider the men, the - SJ * t r L J ■ rr • matter > ^d the manner Government to Jucb ungoverr.edones ts Tyranme of their fpeakjng ) is ve- and perfection. Bow well this "toleration agrees r y fa(i - with our National Covenant , wherein we vowed the extirpation of Hereftes, and what foe ver is contrary to found Do&rine^ let the world judge. Twas the great fin of Julian the Apoftate, that he granted Liberty to Pagans and Hereiicksjhat by letting fuch weeds grow, he might the better deflroy Gods Harvefl. Tis charged as a fin upon Againft Toleratfon,fee an the Church of "Thyatira, that /he tolerated Jeza- elaborate Trcatifc of Mr. bel tofeduce Chrifis people, Rev.2. 14,20/ g$ cidled ' A ^ a of 5. It were to be wtjhed that fom'e effeffual eourfe were taken for the enjoy ning of all Gover- nors unher a penalty to fend in their children and fervants, both publickly and privately to be Ca- techized.The grofs Ignorance which fiill abounds in the body of our people is lamentable, Religien makes, The Epiftle Dedicatory. wakes the beft children^ thebefl [ervants^ and the bejl Subjeff>; as we fee in Abrahams Catechi- %cd Family, how promptly doth every one there perform his duty I Tts fuft with God to fuffer Inferiors to rebel again [I thtir Superiors , when thty fuffer them to Rebel againfl God. 6. It were to be wtfbt that feme course might he taken for the better Regulating ef Pariihes ♦, lis fad to fee how unequally they are divided. In man) places one Pari]]) comes to another Parifl) Church- xv alls, and yet thefe people belong to ano- ther charge , tt m*y be three or four miles off, v. Mi-. Firmin againfi Parochial jffemblies {if they were made moreU- Schifm,<%.i/»39.&e. tl ' t j orm and compact ) are befl both for Paflor and people, 7. Free-Schools are very much wanting in many parts of the Nation. Children are the Se- minary of the Church $ andif the feed be naughty the crop cannot be good. guefl. But where is the means to maintain thole Schools *. Anfw. Since all is devoured, I know but one way that is left, and that is by the Improvement of Commons and Waft- lands • they might (if wifely managed by Commifsioners from Parlia» went • for the Cormudgeons of the world will never cmfent to part with a Tnrff for Chrifi , if they can help it) be improved to ten times the value that now they are at, to the benefit of the Parifiioners, and the advancement of many pious Kfes. 8. It were to be wifht that all Market Towns that are very populous, and have men fit for Go- vernment The Epiftle Dedicatory. vernment fa them , rvere freely made Corporati- ons -, and that Inferior Market Towns had a fw jiice of Peace , either in them, or flamed very near them, that the people might not run feven mi'.es to have a Swearer^ 'Drunkard, or Sabbath- Prof aner punt fht. This would prevent abundance of fin which is committed in thefe places, at Mar- kets and Fairs e[pe ci ally ^ for want oflujltces: The Lord, the Righteous Judge of all, di- rect you by his Spirit, preferve you from finanderrorj he faften you as a nail in a fure place, crown your endeavours with fuccefs for the fetling of Truth and Peace upon firm foundations in this di- ftra&ed, diftrelTed Church and State-, he make all Mountains a Plain before you, that you may be the Repairers of our Breaches, and the raifers of the Founda- tions for many Generations , that the children unborn (in their Generations) may Rife up,and call you blelTed.This is, and (ball be the^rayer of Tour devoted Servant Kingfnortoh in the work of Septemb. 10. the Lord^ I 6 5 9, Tho. Hall. >&i&i ft $tf. &fc¥.fo2Sa*$.0.(h%&i& &.&&&) Cbrijiian Reader^ Uch might be faid, and that de- fervedly, concerning the beau- ty of this Expofition of trie 82 P faint) called by the wor- thy Authour , The Beauty of Magtftracj % it difcovering that Ordinance of God, Magiftracy, in its genuine Beauty and Luftre. As my many occafions would permit , I have perufed feveral parts thereof, and canafTure the Reader, that I find the Expofition folid and judicious, the method clear and perfpicuous-, the flile terfs and clean, yet grave and Theological • the application warm, holy, and proper •, the whole learned, gracious, and worthy the eye, love, and pra- ctice of a judicious Reader, who hath the en- couragement to perufe it, and alfothat he may do it with profit, the prayers in his per- illing it, of His Servant in our Lords Febr. 3. Work, 16I W. fenkjtn. ftttitfitifftwffttff To the 'Right Worfhiffull^ and his much honoured C oh fin, the Lady LUCY G RANTHAM of Ratcliflfe upon Soare, in the County of Nottingham, Grace and Peace: Enefits ( we fay ) are binders, and evtry Favour received makes the Re- ceiver a Debtor : If this be fo , I muft needs acknowledge my fejf deeply indebted to You for thofe many reall Favours which from time to time You have fhewed to me , and to my Sonns that have been Your Chaplains. And, that I may not wholly dye ungratefully, I have fent you a Scholars Gift, a Paper- prefent, as a Teftimony of my beft Refpecls unto Your Ladyftiip , who have been fo eminent a Friend and PatronefstousoftheMiniftry; and that in a time when fo many hate us, rob us, revile us, without a caufe. You have been more like a Nurfing-mother than a Friend to many of your neighbouring Minifters , efpecially where their means is low : Your Ladyfhips readinefs to contribute to the augmenting of the Maintenance of Minifters, and fetting up of Preaching, where there is none •, Your refpc&full Entertainment of the Minifters of Chrift weekly at Your houfe $ Your bounty in parting with confidcrable Summes towards the breeding of ingenuous and hopeful! Children for the work of the Miniftry $ Your tender refpe& efpeci- ally to the Orphans of Minifters $ Your late disbursing of a confidcrablc Summ at a bare motion of mine towards the breeding of a very hopefullchiidc, the fon of a pious and painfull Minifter , whofe father is now with God 5 your great care for their family in Spirituals as well as Temporals ; your eonftant Morning and Evening Sacrifice there 5 and your care to fee that your Family lVe Prayers, and live their Sermons ; and live up to their Duties : and if any be found to be Drunkards, Fornicators , Lafcivious , Sabbath- prophancrs, &c. You quickly make them know, that thofc who will not be fervants to God , ihall be no fervants to you $ your Religious care in a timely providing of a pious and Samel i n g enu °us Inftru&or for the fathcrlcfs and mothcrlefs jtf arrow Little One, which now lies folely upon your hands 5 as Efquire. he is 4 Samuel by nam* > fo you endeavour to make him a Samuel indeed, by inftru&ing him betimes in the wayes of God , that fo he may have a heart to improve that great Eftate which providence hath caft upon him, to the glory of that God that gave it 5 your 1 1 carefull Obfervation of the Lords-day, not oncly in the publick, but in the Intervalls of Divine Worihip, co keep your Family from (fraying; you have not onely Repetitions, but alfo Reading of fome practical Divinity conftantly on the Lords day to your Family.: Thefe things juftly fralfe yo* in the gates , and though no tongue mould praifc you , yet your works them- fclves will do it : Vertuous actions are the beft Oratours 9 and they fpeak heft , who do heft 5 And though your Ladyfhip had rather do good, than hear of it; yet that others (in thefe laft and word times, when the Hove of fo many wað cold ) may be incited to follow your your Ladyfhips Pious and Charitable Example, I could not but publifli thofe things to Gods glory, and your further encouragement in the work of the Lord. Twas the Commendation of Dorcas ^ that Jhe wade c cafes for the feor whileft Jhe lived ( Acts 9. 3 9. ) flie did not as mofl do , put it off till death , and then make good wills , after all their evill deeds : but your Ladymip in your life- time hath expreiTed your bounty long fincc to the Town of Nottingham, in giving them Two Hundred Pounds, as a Stock to be carefully improved for the beft advantage of their poor : befides the dayly occafional gifts to fuch as are reall Ob- jects of pitty and compaflion. You have been Eyes to the Blindc , Feet to the Lame $ a Father to the FatherlcrTe; a Mother to the Motherlefle 5 Thcfc you take into your Family, and when you have hatched them up , you part with confidcrable Summs to fet them forth Apprcntifcs • And , which is wor- thy obferving, your Ladyihip harh been a great gainer by all this, God hath bleflcd your Sub- fiance, and your Store, he hath made your latter end better then your beginning , and hath caft riches on you in abundance , which you never look- ed for 5 and, above all, he hath given you a heart to improve what he hath given you to his praife $. and to order your affairs with that difcretion , and good Hufwifery , that thofe who have farr greater means , yet do not the Tythe of that good wfrich you do i, and all becaufc they fpend that in rio- tous feafting , fupcrfluous building 3 keeping a kennel, of Hounds, or fome other ftnfull and exorbitant courfe , which difablcs them, and difpirits them from Works of Piety and Mercy , Now the good Lord remember you in mercy for all that you have a 2 done done for his Hpufc, for his Minifters , and for his people , He recompence all your labour of Love feven^fold into your bofome $ and when You have ferved your Generation here 5 he receive you unto himfelf in glory. This is., and (hail be the Prayer of Khg$~NMM: Hovemb.3. 1659 • Your much obliged Kinfman Tbo. Hall. A TABLE Of the chiefeft things contained in this Treatife oUTfal .82. ANabaptifts enimies to Magiftrates, p. 1 8 , 1 £>.& 2 1 2 ** Ant itrinlt avians confuted, p.io Anarchy dangerous, p.46 A Wije God will for his people ', P- ! 74 B. Beafis, kicked men are fitch, p . 1 2 2 Bow to Magiftrates, P-4* Bribery, bafe, p. 89, 1 18,204 C. Clemency becomes Magiftrates , p.73 ,74 Children of God, their priviledges, . p. 1 5 8 Conference good, is a great blejfing, . p.167 Confederation how necejfary , P. 135 Confolation for Magiftrates, P-3 3^34,3 5 Couragereqnifte in a Magiftrate^ % p. 1 1 5 D. Darknefs,ho^ difmal, p.l 3 8 Death, all liable to it. p. 160,162. Great ones muff: oft thinly on it, P- l6 $ Devil, why called a God, p. 9, E. Elohim," what it ftgnifies, P-6,7 Enemies to Magiftrates punifht by God, 1 p.20,3 5,209 Eraftus condemned, , p. 71 Examples of great men p^erfuli. p. 97. AndEpift.Dedicat. . Man s Extremity Gods oppo rt unity. J>. 1 74 , 1 75 F. Father lefs mu(b be pittied, p . I Op, i 1 o Fifth- Mcnarch-men dangerous, p. 1 7, 1 8 , Flatterer 1, take heed of them., V*6% >7 &>7 l ' G. God, how many ways that Title, is. ufed. . p. 6,7 God is prefent amcngB Riders, p. 87. He's Almighty, p. 1 o,H. The m 'oft High , £.150,151. The Judge of all , p.286. To be fesired, P«?56. . Godly are not Rebellions . p.43 Good things need pr effing on m, p. 1 1 9 Great men feldom good, P-99, no H-. Heretickjmuft be punifljt, p. 80 I. Independency dangerous in Magistracy, p;l 1 Ignorance how vile , P.J32 Injufttce a crying fin, p. 1 00 Inquiry muftgo before fentence, . p. 8 3 , 84 Juftice ho\\> great a blejfmg, p. 1 1 1, I 38. A fevtnfold man. ner of doing it aright, P. 1 I2,&c. K. Kings muft rule byLawfig^^They muftfeet^ReJigion,y6 y jy L. Lament the lofs of good men, p. 65 Laws how needful, p. 84, 85,198. Hew they binde the Con^ fcience$. 4 1 . Going to Law lawful, p. 9 1 ,92. Liberty abufed, * p.. 21 Light pie of ant,, p. 138 M. Maglftrates, why called Gods, p. 7,8, 1 42, 192. Cavih a* gainft Magiftrates anfwered, p. 21, 22_, &c. 214. 'Tis a great mercy to have them, p. 22, 35, 36, 37, 38. %jfnd thai , in., Gofpel times, p. 27. . They muft love their, pople y ■* , MPjSJ Atagiftracy isGom Ordinance, p. 12, 13. Seven.Reafons to prove. it f 14, 1 5, 3 2, No mm may ajfume that Office with. cm tut a cal^ p. 32, 33. 'Tit- an honour die culling , p. 49> 50. Proved by one And twenty Titles of honour given to.it, F-49,195- jT^?<7 mufl not di/bonour their honourable calling, p. 71,72. How r/;fy mufl '17y.it ateGod in nine particulars, p. 73. They have their CommiffionfromGod, p. 148,149, 1 93 , 194,205. They are the Sons of God, p. 157. T% ;fn'uftdye t p. 160 Minlfltrs and Magistrates mufl affift each other, .p. 5 5. 82. and in the Efiftle Dedicatory. Minifltrs may not be Magiflrates, P • 5 6 , 5 7 J N. The Nations are Gods Inheritance , p. 1 8 7 Nc cejjitj cf Magiftraty, p. 2 1 3 0/W • Ttftamm Gods Word. p. 1 48 P. ^//?j ™£ Afagifiratcs of their Power, ' p • i 6, 1 7. . Partiality condemned, p 101,1 Kf^»t&!&I Patience required in Magiflrates, P- 75 Foormufl -be fined, p. 1 09, 121 ^PerfcveranceinTvic-krdnefs dangerou* , P- r 37 Pray for Magiflrates, p.40 Prayer awakens God, p. 175 . How it mufl be qualified, that it way awaken him, p. 1 76. Three fins to be fkunned efpecially, which mar our Prayers, p. 177. It mufl be fervent, p. 178. How excellent an Helper, p. 182, &c. It turns five Keys, p. 1 84, 185. The wijery of fuch as cannot pray, 180 Prefaces, when they may beufed, p.9 Publique fpirits become Magiflrates, P-&5 Pufllanimity condemned, p. 116 Qufkers, their bafenefs, p. 19,20,102, 149,158 Jollifications for a Magiflrate, p. 86 R. Religion mufl be promoted by the Magiflrate, P'7^,77 Reproof belongs to great men, p. 96,97 Refolutionrequifite in a Magiflrate, P-i- T 5 Refpetl of per f on s When lawful, p . 1 o 1 , 1 02 (bz) Re- Reverence due. to Magiftrdtes, p. 3 9,4 o Sancluariesfor Jinners unlawful, p. 1 7 Septuagiwt very corrupt, p.i 2 9,1 30 Severity when lawful, P» 74 Sleep : How Godfeems to fleep at his people 's' troubles, p. 1 72 T. 7V*r.r to be paid, P-4 2 > 4 6 Titles of honour due to Afagifiates, p. 4 0,48 Trinity of Perfons proved, J ► p. 10 TrufiinGod, • P z 52. Tyrannie better then Anarchy, p.4647 Tyrants have their power from God, p. 1 2. They live not h ng, p.45- Howwe muftfubmittothem, p.43 U. Vnjuflice there will be always in the world,. P-99 W. Wifdom very requifitefor a /Magiftrate,p.j3 ,74, 1 1 3 , 1 20, 1 3 3 Wicked wen are turbulent, p. 1 03. Mercilefs, 123. Wilful, p. 1 3 6. ZeW miferable lives, p. 1 37. Arefiupid, p. 14 o Quejliom OuejUons dif cuffed in this Treatife. i.T iT7Hether Titles of Honour be due to Magtftrates ? V V p.40 2. Whether Humane Laws do binde the Conference? . P.-4i,42 3 .Whether we mud fubmit to Tyrants ? p.43 ,44 4. Whether Tyranny be better then Anarchy ? p, 46,47 5 . Whether Minifters may be Juftices of the Peace ? p.56 6. Whether Kings have an abfolute power over their Sub- jects lives and eftates? p.60,70,84 7. Whether theEraftian Tenents be found ? p.69 8. Whether Magiftratesmuft take care of Religion, p. 76 ,77 p. Whether he may compel men to the outward Worfhip of God? P-77,7§ 10. Whether he may punifh Hereticks ? p.78,79 11. Whether Blafpcmous Hereticks- may be put to- death ? P.82 12,. Whether wicked Rulers have their power from God, p. 149 13. Whecher a wicked man may pray ? . p. ! jj 14.' Whether Defenfive war be lawful ? p. z 79 1:5. Whether it be lawful to. refpe& perfons,? p.202 THE TEXT S Jtxpiaine QUI tins 1 rem [lie- X page V page f^Eaefis I. I. K^jExodus 1 8. 22. 4 146.3,4. 161,164 85 109.4. 180. Exodus 20. 2. 9 Proverbs 8. 15. 14 Numbers zj.ij. 58 1 -» -> 7 13 121 Dwt.il.i4-. 84 23.IO. , 121 16.20. ia8 25.11. 113 17.18. 72,84 Eeelefiajt. 2. 14. 139 Joflma 1. 8. 72 8. 4. 69 fudges 9. 8. 33 jfatdk 1. 2. 131 18.17. 80 3.4. 72 i.iVww.8.6. 35,26 3-7- 58 8.11. 46,49 4-5- x 54 10. 9. 60 22.23,24." 60,61 1 iftflgs 3.9. 58 26. 10. 136 i^bron. 1 O.J. 74 26. 16. 184 1 9.6,7. 88 32.2. 64,65 JU 7. 7. 169 40.6. 161 Ffal.z.io. '3 40. 15. J 55 IX - 3, 5- 63 45- 1. 59 47- */r . 62 66.1, 2. T 55 39$. J55 Jeremy 5.1. 59 75-3- 5« 22.24. 63,202 83.1. 194 Hofeaj.. 18. 118 121.4,5, 172 7-9- 136 8.4 8.4- page 15,16 1 Atts9U. page 180 , v. u. <5. 63 Rom. 13. 1.. 149,207 10.7. 165 5.12. 146 Amos 5r24« 1. 19 I Cor. J. 26. 99 Hab.z.$.. 174 6.1,2. P3 4 2iS Zaeh.10.4. 62 7-23- 214 4.7. 153 8-4,5- 192 117.. 62 8. 14. 8,9 M.nth.5.%9. 26.92 1. 11. 183 7.1. 2.6,27 2 Or. 4.4. 9,192 21.13. m 10.4. 29 Luke 15.22. 64 1 Tim. 1.9. 215 22.15. 52 iT'^.2. 13. 29,30 11. 8. J78 2 Pe*. 2.10. 59 John 8. 1 J. 29 ifew/.4.io,ii. 30,31 10.34,35. 144,205 1 Errata, Errata. P^J[*Y ^ we **• »'&w/Gods, «or God. />*ge 14. hi Marg.for Suecan. y^rrf Snecan. fdgf 34. /i»e 34. for hoc #gens } rntol he is agcns. The "Beauty of Magijlracy. EXPOSITION Of the8z. Psalm, A Pfalm of (syffapk, OR A Pfalm for ojtfaph. Vb R. I. Godftandeth in the Congregation of the mighty he judge th among the Gods. *V. Tifcatws Preface in Eri-fejl O fpeak any thing in Commendati- !™ , Comment on the r c i ^ , ? ^ r , Pfalms. And Mr. Koberts on of the Book of Pfalms , were to Key to the Bible, before pour water into the Sea , or to fet the Pfalms. up a Light to the Sun ^ tis fo fully pfaUerim eft qmedam done already by Others,that I (hall on- cceleftu Jpb*?a , (tellis ly refer youto*them,andfopafs on. ^f^hmibm^ eft ?«.- Weread of divers Pfalms in the Book of Pfalms, if^JZ^I^ which bear the Title of Afapb; as Pfal. 50,74,75, bus mens human* fmviter 76,77, 78, 79,80,81,82, 83. The Queftion is, fmnata pnguefciu Caf- whether thefe Pfalms were written By Afaph . or £ od ° rus ' ■ . • j F W ^4 fince the Original wmbearioth Some ^|1^ ? 1 conceive that 4/4/w was the Author and Inditerof Lap. 13 > faith Weemfe* the pfalm, for ^/>& was a Seer and a Prophet £« Afaph *.*. A%>hi^ and made Pfalms as well as David, as appears. Afapho , *«» i« «/>,*«& B Ckron turn Genii iv^ turn IZxiiv** 2 7 he Beaut j of Magi ft racy. ^xulcr^^Tt^Vfalm'ts zChron.lQ. 30. The Levitts prat ft d God with the ipfi Afapho , Sept Vtrfto -pordt c/David 4tnA Afaph the Seer -, Yet che beft and Arabic*. ^ oman. Sculce- mo ft } nter p r eters do conceive that this pfalm was made by David^vA committed to Afaph as chief Tis ufual in Scripture to s ; n g cr or to fo s Sons w h were fingers in Ifrael , B&K ifS ( " ■ ^ »5- I ; tobe fung for cteufcof^ as ./ton for his Sons , Church or God. Hence tne Geneva Tranllation i Chron. 12.27. Cantl- renders it , A Pfalm committed to Afaph. That cum ipfi Afaph, t radii m f ome f tno f e twelve or thirteen Pialms which bear ^cammur.yatM. ^ p ^ Tltle yeC were ZW^rPfalms, appears by Who were the feveral J f... c \ a ■ 1 a r a 11 1 j i Pen-men of the Pfalms , the itile or them, and is almolt conteit on all hands :. you may fee in the Ex- whether this eighty fecond pfalm be one of thefe,let ercitations of imms, Ex- the Reader judge. But fince David and Afaph were erat.is. pag i f°% m ; J . „ J . to r j- • t ?r tli h Congfeea-tiox mm he at not in Tumultuary routs, or ieditious heaps, where brdiaatam cohgregationem there is no Law, no Rule, no Order •, but he being quails eft popidi qui regU the God of Order, delights' to dwell amongft his ^rjuftis i, gibus. Molkr, people who delight inOrder- and efpecially amongft u \ cun ^. *$*&* m }. the Rulers of his, people,, who are deputed by him partibm^ctpmm tamn to Rule in Righteoufnefs, lumenhac in parte emittit> H&judgeth ( as he will judge ) Amongft the Gods. dm Icgitimagubornatio in- g 2 Thefe ter mrta ^ vi l e ^ Calv^ 6 The BedutyefMagifl racy. Ifhpot. judicabit. Hcb. Thefe words are Exegetical and help toilluftrate l ' m ^iut^m ti0 idfa what he had faid before. Godftandethin the Con- &'fi£pir jlTJh. "* ' gregationof God. Whats that ? Why he judgeth as Supream amongft the Judges of the world •,. he ftands not as a Cypher, or a bare Spectator, but he himfelf makes one amongft them. i. He judgeth -Aftively amongft them, we look Shaphat, jadicavit, pu- upon men and think the judgement is theirs, but tis mvit, animadvertitj via- God that exe|tifeth judgement amongft them ^ he dmvtt* boms defended, knows the Caufes, dire&s the Judges, and executes & mlos P™<**>>**&. thc sentence. Judges are but Deputies under God . the work of judging proper h and principally belongs *Kereb, medtm 3 fig»fi- unl0 him, and therefore he is faid, not only to be rifCr '& iMmm. f^°ngft them, but in the very * midft of thereto Gen. 4 8 16. Pfal. ?. 9. let them know that none of their confultations or &49. 11. Pagnin. a&ings are hid from him. ci 1 ■ iter** cuk^ 2. Po/fively. he is fo in the midft of thefe earthly i.e. fumtm&caleftu 5 Gods, that if they do unjuftly, he 1 execute Jufticc Elohim judieat inferiom on them, and judge the Judges of the world j for & terrefcesTLlohim, qui- though they be great, yet there is a greater then bus dhinmfun potefia- t hey ro whom they muft fhortly give an account. temregcndi & ptdicandi '^ * * ° commwucavit. a Lapide. Return timendorum inproprios gteges j Reges m iffos imperiitm efi fovis. Seneca Tragced. Queft. Stmt may demand Who art meant bj Gods here ? Anfa. By Gods here is meant Judges and Magi- strates (as our Saviour interprets k,fohn 10. 34. who are Gods Lieutenants and Vice-gerents, ap- pointed in his ftead to adminifter Juftice to his people. ^ 1 . Primarily and Properly. This Title in >^ 2. Secundarily and Metaphori- Scripture is J cally. taken 3 .wayes. J 3. Catachreftically and Abu- L fively. 1. This The Beattly of Magi fir acj. 7 1. This Title of God (Elohim) is given Prima- rily, Prefer 1/ ana mofl Truly to God, who is the Creator and Governour of the world, and in this fence there is but one God. f l C° r - 8. 6V ) and befides him there is no Lord, If*. 44. 6. & 45, zz. 2. Metaphorically and Allufive.'y, and fo there are Gods many, iCc.8.5. Thus the holy Angels are called Elehimfiods. (2 Sam.2%. 1 3 Zac'h. 1 z.S.Pfal. 8. 5. thou hall made him little lower then Elohim, which the Apoille calls Angels, Bcb. 2. 6. & 27. So i*/*/. 97. 7. Worfhip him all ye Gods, i. p. all ye Angels of God. Now they are called Gods be- caufe of all creatures they are the mofl excellent, and the faireft representations of his Majefty, Wif- dom, and Power, being alwayes ready to do' his will in defending theGodly,and Punifhing the Ungodly. Some read the Text thus, God ftandeth m the Congregation of Angels: this is a truth, but not from this Text;, for the Context clearly confutes it .ver.z. How long will ye judge Vnj»fily ? So that tis plain he fpeaks not of Angels who are perfect, but of men who may and do err and ad unjuftly. 2 . The Title is appiitd to Magiflr&tes and fudges, Exod. 21.6. & 22. 28. Dent. 19.7. efpeak} efpecially when the matter is weighty, 'tis good to quicken attention by fome ferious,grave, Agumen- tativeand nervous Preface. The Pfalmill doth fo here, ver. 1. there are almoft as many Arguments as there are words in the verfe, proclaiming the ^B ot verbajit argumuu; Majeity,Omnifcienceand allfeeing eye of God- 6, ' ' theDivineEjQT2r.ee is but one, being equally com- municated to all \ hence thefe three are faid to be one. ifohn$.j. Mat. 28 19. 1 Cor. 12.4, 5,6, II. &2. 13. I?. Now let all the world difpute and wrangle their hearts out ^ yet thefe three or four Texts ( if there were no more) are fufficient to fettle any gratious foul in the truth of this point. As for thofe Photinian, Arristn, Antltrnitarian, Socinian Her cticks y which are of late fo rife amongft us, who lift may fee them fully and learnedly con- futed in Dr. Owns Treatife againft Blafphemous fiiddle.£h*p.7.pag. l l% P r - Chtjnell in defence of the Trinity. D. Amoldns centra Socin. cap. I. q. 32. pag. 136. D.^Prideaux LH. ^7>p s g. 2 6 1. fol. Mr. Nor tons Orthodox EvangeUfi , Chap. 2, &2I. Ohfervation 3", Our God is the mofi wight j and porverfull ' Cjod. %\oKmeflunimcnomiru' He is not only £/, ftrong, but EUhim, Almighties km T>c'h « potema,robore or All-powers. All the weight and power that is in <&• fomtudme Del ; Dens t h e Creature, 'tis in him Originally,. Operatively emmomnmpteft.K^l Eminendy> His Power, is like himfelf infinite and See moveiHieroms Se r. on „ r .{,,,, ~- ^ ^ Rxod.^. 6. on the word,. Unfpeakable, beyond the Tongues exprefiion, ©r f/,Snong» the hearts imagination. This may comfort us in adverfity, God is able to raife us and deliver us, Pfal. 34. 1 9. Though our enemies be great,yet our comfort is that there is a greater then they. Job 32. 14, Ecclef. 5 . 8. Ephef. 6. 9. though we be weak, yet The Beauty of MAgiftracj. 1 1 yet our Redeemer is ftrong, fer. 50. 33, 34. this upheld thofe three Caldean Worthies , The God ivbom weferve is able to deliver w,Dan. 3 . 1 6,1 7. God is not only faithfull, but Almighty and powerfull to fulfill all his promifes to his people. 2. It muft keep us Humble in Profperity •, for as God hath power to give,fo he hath power to take all from us if we abufe it to his difhonour. Hofea 2. 8. to 13. In his hand is our Life, Health, Wealth and .all that we poffefs. Whom will we fear ,if we fear not him? Obftrvaticn 4. Magiftraeei muft not defire to be folitarj and Inde- pendent. As Affectation of Independency is an er- ror in the Church , foalfoin the State ^ hence the Lord tells us here of a Senate and Aflembly of Judges. God hath not committed this power to one iMagiflrate,for that would be a burden too hea- vy even for a Mofes alone, Deut. 1. 19. But which is a great mercy, tis committed to many. One man (we fay) is no man. Woe to him that is alone and TulItt - sC: rfar2te««fcfc-' hath none to counfell him. That which ruined jh- tur ^ t nec in conjitUwcon- liut Cafar, was felf-conceitednefs and refufing to filio Senatits ufus eft, mde confult with the Senate. What a fad condition .je&Remp.perdidit.idm would Nations foonbein if they were fubjed to f ec * * er< V^f ?^!T tne Will, Luic, and Tyranny of one iingle man ? Tis r in the multitude of Counfellors that there is fafety. Ttqv. 1 1. 1 4. Hence Mofes appointed many Judges o ver the people,£#^. 1 8 .2 1 ,22. Num.6. 1 1 , 1 6, 1 7. and we read of a Senate of feventy Elders and Sena- tors which were appointed by God himfelf to rule the people, and he ordered Appeals from inferiour M? unm dmnxat judex as Courts,to which all cafes of difficulty were xQxr-f mim ft> ( l ill i flaimdee l m ~ red both in Ecclefiaftical and Civil affairs. IW j 7 , ZS f Tlf^Z 8. a 1 jcw&i.iam, a qua piQvo~ ,9, l *0, 1 1 . ZChroH.ig. 8. to II. Appeals are earenmliceaf.fedmtm^ de jure natures, they are founded in nature^ even qm^Rcp. plura judict*- Reafon tells us that 'tis unfit, that any man ftiould f^'^ffiw**** at be a Judge, witnefs and accufer in his own caufe b no (SST'^ C a • wife 1 * Tht Btatttj of Mdgiftracy . wife or fober man will defire fuch Independency j Solitary Birds are ufually Birds of prey •, but Sheep, Bees,and Doves which are Con gregative creatures, are moft harmlefs and innocent. Obfervatim 5. Magtfracj is Gods Ordinance. Tis no humane de- vice or Politick invention to keep men in awe ^ blip its Original is from heaven > 'tis a Plant of Gods own Planting, which fhall never be rooted up fo long as the world endures, maugre the malice of all Fanatick feditious Levellers whatfoeyer. In- deed when Chrift comes to judgement at the end of the world,then and not till then he will put down all Rule and all Authority and Power :, for in Heaven there will be no need of them, iCor. i$. 24. God is the Author, Approver and Defender of Magrftracy, from him they have their.Miflion and Commiffion •, all that rule and reign,are either Aftjp ,or Permijftx either fentby him ( 1 Pet. 2. 14. ) or fuffered by him.Ufurpers by Permijfion and lawfull Governors ■ by Comm'Jfion from him •, the one by his Providence and feme kind of approbation, the other by his Or- dinance and appointment •, for there is no Power but 'tis of God :, the Power is his, however men come by it, or however they abufe it ^ though ma- ny have not only acquired it by wicked means, but adminiftred it inawickedmannervyet ftill the Ma- gistrates Authority not only AbfiraBly confidered in it felf, but Cmcretlj in the perfon adminiftring it is of God, Dan. 2. 21. &Af 32 f0bu9.ll. Rom. ■v.™\(r.« „«»„,. .r„. j • * 3 • J • *»* powers th*t are. they are of God ■ whether rWMjjto notat auquod m- * r , j t 1 t- *Zn>l~ •■ c Mtum , ertinatio verb the perfons be good or bad , yet the Office is from mandatum ; %. Ve^ujjio him, and that not only Permijfive, Ordinathe, Di- efi eowm qua difplicent & refthe • for fo fin, ficknefe,are of God by Way of itoprobantunordwatioverb permiilion, ordering and diredin" • but Ma- tjt ear urn qua cumvolim- r rA V o j / • *^ j • >l tare & aZprobaftm fim. gi"racyisoi God approbanve & mandative by way Ji»l regm mathea a Senator and-honourable Conncellor, MarJ^ V 1 *™'^** ■ 15.43. and of a Dtpmy , Proconftif, or. Proprietor C 3 thac. j^ The Bttotftf Mdgiftraq. that was converted to the faith, Atts 1 3 . 7. 12. and Comtlius a Centurion, ,##.* 10. i y 2. yet did they not leave their Office. The Emuch that was Trea- furer to the Queen of CW*r*,when he became a Chriftian, yetwedonot read that he left his place, A%s 8. 38. Sraflta the Chamberlain of Corinth^ V.PIhya apud Suecaimm didnot,becaufehe was a Chriftian,.Chrift fends us to the Magiftrate in the New, Mat. 5. 25. Luke 1 2.58. P<*#/when in danger of his life, appeals to the Magiftrate, which he would not have done, had it been a fin. 4. We are commanded to pray for Magiftrates {Gtn.20.1j. & 47. 1.0. Jer.29.7. iTim.2.2.) but if their Office were evil,we fhould rather pray againft them ^ now we are to pray for nothing but what is good and pleafingunto God. 5.Chriitwho is the eternal Wifdom of his Fa- ther, tells us that 'tis by loim that Kings rtign and 'Princes decree pftice^ yea Nobles and all Judges of the cart h, Prov, 8 - 15, 16. Not only Superiour, but alfolnferiour Rules are appointed fey Chrift- he fets up not only Kings, but Princes and Nobles alfo^from him they have their Ordination, Confervation and C^aiifictttions •, 'tis he that gifts them wifh wifdom to make good and juft Laws for the benefit and peace of their people, Tishethat pulls down one and 7%e BtAutj of iXtagiftracj. j« andfetsup another in the Throne, and none may • fay unto him, What doit thou? Job 9. 1 2. & 12. 18. & 34-24- 6. The Lord commands Sub jeds to obey Magi- ftrates and give Honour " and pay Tribute to them •■ this certainly implies ( by the Rule of Relatives) that there muft be Magiitrates to whom this Honour and Tribute is due : And if every foul muft be fub jecT to the Higher Powers, then there muft be Higher Powers • to which men muft b% fubjed. This enjoyning the duty of theSubjed , ^""""~^:k doth eftablilh the authority of the Magiftrate j for ^ they are Correlatives and Individuals. . 7. That awe and dread which is in the hearts of See B- Arguments more men toward Magiftracy, argues that there is much of to c P r0 ^ e 'j 16 lawf "lncfs God in it To fee fo many thonftads of men *■$*%£*&?& contrary difpofmons, and perverie tempers , yet Anabaptift. Snicks. p. to live peaceably together under theGovernment of if$, 154. one man,fhews plainly that the hand of God is here. Objed. But {6me may Ob je&, that if God be the Author of Magiftracy, howls it faid ( HofeaS.^.) They fet up Kirigs,but not by me^they made Princes, and I knew it not. Anfvf. The Anfwer is eafie, They fet up Kings by Multadicknw non tfrez Gods permiflion,but not by his Approbation.I knew ^ ie - 'ojubente vet ap- it not ( faith God) viz.. fo as to approve of it. Wflfc ££ SH T 'Tistrue, I let them go on in their own way, but I J pe J hmt v Y okm . R iVet . neither did,nor will take cognizance of what they do fo as to blefs them in it. Many a man Rules by Providence, not by promife: So then God doth, not here difclaim the Ordinance of Magiftracy, but. the manner of chufmg him, viz,, in a mutiny,, and without any refped to Gods will. Thus Jeroboam ( of whom 'tis conceived the prophet Hofta fpeaks), was chofenKing by God, 1 Kings 11. 31. 35. 3?v & 12. 15. 24. but the feditious and diforderly manner of chufing him is attributed to the. people,. Zlfc ifi Tbt ttAtt) of Mtgiflrdcf. Wfe. I S Magift racy Gods Ordinance > This then firftoF . all (hews the vi'.enefs of Papifts who exalt the Pope above the Civil Magiftrate, and give him pow- .er over Princes, even to Depofmon if they pleafe not him. Thefe muft hold his bafon, bring in his p^H^wvwf'if.meatholcl his itirrop , lead his Horfe, yea be his ^fi^rt'^-Horfes r I might fav his Afl> S )ro carry him on pofiteosmfiituere &dcfi- .their lhoulders., and yet you mult think heisftill tuere. Auguf}-. de Ancona Servtts Servorum,or rather Dtabolus Diabolorum ,the de Ecckifaft.P0tefh.q46. i[) ey {[ | n his Pontificalibtt), Ke takes upon him to transfer Kingdoms, to excommunicate Kings, to depofeone,and fet up another inhisftead, and to loofe fubjeds from their Oath of Allegiance and Fidelity. They look upon Princes as meer Laicks * V. Bitl.m. de exempt. andSeculars^ yea, * BelUrmine fticks not to call them clcr. cap. z. Mnntanos & Trofaws homines, prophane men,pre- Vr.mum locum meat Epif- f er r ng the Pope and his Shavelings before them. C MfeJZumTnTtm The Magiftrate mult not Reform the Church, fup- tcrtim%ZZr 2S& P refs errors > cal1 Synods nor intermeddle with Re- Mimflri Ecclcftaftici • hgion. He may indeed delend it, but he mult not ultimum* Lakh bur,- qvos * Judge of it,fauh BelLrmine. Befides,he exempts 4tiamreges& Vnuipes his Clergy from the Civil yoke, when *Aaron the TZTC'2}^ High Prieft was obedient to Mofes the Magiltrate, Laicisli.b. cap. 2. 17. _ » , n \ _. .-;, , . r , r & . ,^, .» * Sec this confuted in Exod. 4. 15. & 32. 21. and Chriit himfel f paid Tn- GerbarddeMapiftrat.ToM. bute to £V/*r,and yielded obedience to him inCi- 6. p. 305. %vetjn Exod. y \\ things-, befides, the Injunction isuniverfal, Rom. f'. lo 3 8 - , , . 13. 1. Ltt every fcttl be fubutl to t he M? her powers ; tJdecipere;(toLn\s,quis >•<■ every man, even all that have rational fouls vosexctpit abumverfitt- muft obey. And 'tis worth obferving, that the more te? Bernard. holy any have been , the more tefpedfull they have been to Magiftrates, as we fee in Jo'eph, Nche- miah, David, Jeremy, Daniel^ Chriit himfelf, Mat. 17.27. John 19. 1 i.Paul, Acts 2$.$. 1 7V».2.i,2. yea and Peter h ioi-iX overthrow foundations ( Pfal. 1 1 .3 . ) and do what in The Beatify of Maglftracy. . \ 9 in them lies to mine States and Kingdoms .No Com- mon-wealth can long fubfift without Government, ubi ma eft gubernaior, cor- Prov. ii. 14. Where there is no Pilot, the Ship ruit popnliu.V\i\%. mifcarrieth : and where there is no counfell , the people fall -even the wifer fort of Heathens have ex- ' vev Jfyhrm^'-jF^* tolled Government and Order as an excellent and JJgy«; ** *f ' l ° U divine thing ^ So that thefe Bruiti fin even againft natural light. There is a great neceflity of Order ordoquid alwd eft quam and Government for the Prefer vat ion of humane feries quadam fupsnorm Societies. And no man fitter to Govern ( all things & infer iorum ? confidered ) then a Chriftian 5 he that hath the knowledge and fear of ^od before his eyes, is fitter to govern the people of God then he that wants it. Woe then to thofe Seditious Qtttkers andpro- phane Libertines of our time, the vileft generation of *Railersand Revilers ofMagiftracy and Mini- See Mr. Baxters flieec {try that ever the Sun beheld. They pretend to ex- a g ainft the Quakers./?.^ traordinary fan&ity, when they have not ordinary manners nor common civility. If ever there were defpifers of Dignity and Dominion, thefe are they. In their words and geftures what Impudence, infolence and irreverence do they fbew? Thefe in Gods Dictionary are catted BUfp hewers, 2Pet.2.io. „ u , ru BU/phemhg Dignities, i.e. they make it their work. ^*W«^, «<#*- j n J? d S e > a Serpent (hall bite him,* Ecclef .10. 8. As Ecdej\i . 8. God is the Author,io he is the Lover, Prelerver and Vindicator of his own Ordinance, and he will not fuflfer the Violators of Government to efcape nn- puniftit, as we fee by the experience of fo many thouffiniyeers-, how many have ftill been heaving at it, and yet this Rock abides ! they thought to have overthrown it ^ but they have overthrown themfelves. The calling is Gods Ordinance, the perfon are defigned by his providence, and the work concerns his glory, and therefore God looks upon himfelf as deeply concerned in their quarrel, & takes the defpite that is done to them as done to himfelf, Ex. 1 6.8. 1 Sam.S.y.Ue will refift thofe that refift his Ordinance, and rife againft thofe that rife , againft hisVice-gerents.Never yet any hardned him- felf againft God,and profpered. Let the Potftieards ftrive with the pot(heards of the earth, but wo to him that ftriveth with his Maker,//*.45.i 1 .Though the Sons of Zerviah may be too ftrong for David, yet they are not too ftrong for the God of David; though they be mighty,yet God is Almighty, and will reward fuch evil doers according to their wickednefs, z Sam. 3.39. An The Beauty tf Mdgiftracj. 21 Mtiitok MA A A A A A <&An dnfaer to the Cavils of Ana- baptiJls 7 Libertines &c. Obje&ion i. IS againft Ch!flian Liberty/or £hri- ftians to he under the power of any but Ckrift who is our only King and hath made ms free , John 8. 32. Gal. 5. 1. Tit a fore flavery to have Afagiftratet and Lotos to Ru'e over usance in Chrifi all are equal ( Gal. 3 . 28. ) and there is no Diftintti' tn of Superiottn and Inferiourt, of Ruler t and Ruled* Anfvcer. This is the grand Objection, the great Goliah, their
1 * fuch as are truly Religious. '4.ThougIt The Beauty of M/tgiftracf. 23 4. Though Chrift be the fole King of his Church, yet is he not the fole Kng in his Church •, for Chrifts Kingdom doth not oppofe but confirm the Magi- ftrates: they are not contrary, but may well fubfift ^ueSeB^iJTT* together. The Gofpel doth not abolifti , but efta- {lo fmrn^^Hnfavim, blifh the Civil Government of the world and makes pru'mde chrifus bam &■ it better. Neither is our civil fubjedion to earthly Catfarein nun oppomtfed Kings any hinderance of our obedience to our Hea- "*/'^g* f - Mat. zz. zi. venlyKing, but doth rather evidence and confirm SSr ^fiT? '? it. Chrift was King of his Church in the Old Tefta- p ^ ment ( he was the fame yefterday^hat he is to day) and yet he had Magiftrates under him then , and why not now ? yea he promifeth Magiftracy as a bleffing in Gofpel-times, If a. 49. 22, 23. Revel. 21.24. Ob jedion .2. Gods people are an holy, obedient, -willing people, and a Law to tbemfelves. But the Law k made for an holy anddifordered ones, 1 Tim. 1 . 9. Anfw. Be you never fo holy, you mufl obey 5 God will have every foul, be they never fo holy or righteous ki their own eyes, to be fubjed to the higher Pow- Jasdivinm quod eft e^ ers. In the Church of Rome there were many Saints & mia >x°* toUitjus huma- and yet the Apoftle commands them ail tifuhm.l %££?£* fin civil things) to the Vagiftrates of thofe times art.i ; who were profeft Heathens and Tyrants. 2. Thebeft are flefti as well as fpiritj as- we fee in. Noah, Lot, David; and if there were not a Law without toreftrain, as Well as- a light within , we know-sot how far the beft may fall • for though the juft be a Law to themfelves, yet they have juits ftill within themfelves which many times call for coehion and corredion from the Magiftrate. A good man faith,asthe Martyr faid once at the ftake, when they went to bind him to the flake, That needs 24 The 'Beauty $f MAglfkr&cj. needs not ( faid the Martyr ) yet fince I am flefli as well as fpirit, you may bind me if you pleafe : So a good man though he hath Gods Law within his heart, and he delights to do his will, and fo need the lefs binding •, yet fince he knows the rebellion of the flefh and the deceit of his own heart , he defires as many reftraints as may be, to hedge up his way and keep him from finning againft God. 3 . Though Gods people be holy and obedient, yet they are mixt amongft the wicked, and fo have great need of the Magiftrates fword to defend them from the violence ofunreafonablemen, i Tim.2.2. So that albeit good men fhould do no evil them- felves ( though we fee Doves many times and iheep fight one with another, and have need of fome to part them ) yet they may quickly fuffer evil , if the Magiftrate and his Laws do not proteft them. 4. Though the Law be not made for the condem- nation of the Righteous, yet tis ordained for a Rule to direct and guide him. This Law he cheerfully obeys,becaufe it confines him to live in that element where he would live, as if one fliOuld be confined to Paradife where he would be, though there were no Law to confine him to it. So then the Magiftrate is not a terrour to him becaufe he doth well, and- doth fpontaneoufly obey his Laws. Objection 3. God forbids the killing of men, and faith, he that takes the fword (hall perifh by the fword, Mkt.- 26.52. and hath pr&mifed that in Cjofpel-times they (hali not hurt or deftroy in all his holy Mountain. Ifa. 1 1 . 9. &. 60. 18. Hence the Socimans anA graft Anab4ptifis gather, that \offendort mw mnfi not be put SQtdcAtb, . Anfrnr Tfo Beauty of Magiftracy* * 5 Anfrnr. 2. God forbids any Pm^perfontokill, ortd oecUcrehomnemHonfem- take up the fword by way of private revenge , with- per eft criminofum 3 fed ma- out a call- but what is this to the Magi/Irate who HM «on legibus orMdere 4s a publick perfon, and executes the judgement of cnminofiim,DznxM Godonflnners, as his Vice-gerent and commiffio- mic idt, fed wltadt.Kti- nated from him fo to do? for he is the Minifter of nard. God for wrath to them that do ill. Tis his glory to cut off the wicked from Gods City, and he hath many commands fo to do, Gen. o. 6. ExoA. 21. 14. 1 Numb. 35. 30. to 34. Mat. 5.21,22. Rom. 13.4. Rev. 13. 10. So that thole who would have guilty perfonsfpared ,they difpute not againft us, but God, who hath commanded that blafphemous and noto-. . . rious finners fhould be cut off. 2. That Text fpeaks of Gofpel-converts, not of Magiftrates, and {hews the fweet peace and amity that i.n thofe da.} es fhall be amongft believers. Objedion 4. The Lord vms angry -with the Ifraetites btcaufe they asked for a King, (1 Sam. 8.6, 7.) Ergo Kingly Government U unlawful!. Anfwtr. Non fequitur -for the Lord was not angry with sftfaUacia a ditto fecun- them fimfly and abfolutely for asking a King (for dumqmd ad dittxm /fa- Monarchy is not in it felf difpleafingto God, as we P liciter ' fee in Davi^Hezekiah^fofiah^cbut for defiring to have a King out of an affectation of Novelty, being weary of that Government which God had efta- Peeeavermt quia petunt lifht, and defirous to be in fafhion like the Egypti- regem incognito, immoin- ans, Medes,Perfians,Caldeans and other Heathenifti vit0 De0 > ^em cmm ' m $- Idolaters round about them, wr . 5 . and 20 and out \ mA \3 udiCU ™. **/*"* «f „™k-*- a juj ■ J T . :, L tiam-ibancereotpfi iiiMo* 01 ambition and confidence in a King as able to nmhhmmmJnon. debt- protect them, aud diffidence in God as unable to bant, rip. Vblente & m%- defend them in his own way. He was alio angry tmc ^ ?p - * Lapidc. E with 2 6 the B eautj of Magl/lraey. See more in the large with them for their Ingratitude toward holy and in* Annotations; znd ncems duftrious Samuel who had defervedfo well of them, 3. FW.f.3. 7- i.p.iza&c. ^ying fp ent himfelf wholly in their fervice. 2. The Lord himfelf elected Saul to be King over his people, and qualified him for his office, and ex- prefly commanded Samuel to anoint him King over Ifrael , which he would not have done, had that office in it felf been difpleafmg to him. 3 . We may Retort this place on the Anabaptifb themfelves-, feeing the Ifraelites herein reje&ing Sa~ jw#*/,are faidto reject God, it hence appears that Magiftracy is Gods Ordinance, which whofoever oppofeth, that man oppofech not men but God. Objeftion 5. We maj not Refill nor render evil for rw7,Mat. 5. 39. Rom. 12. 17. Anfrver. Thefe places condemn not Ordinate and publick revenge, which God harh committed to the Magi- ftrate, who for good ends and without any hatred to the perfon of any-,is to do juftice on them. So that albeit I may not offend others, yet I may defend my felf, and crave the Magiftrates help who by office is bound to execute juftice on evil doers. 2. If they {tick to the letter of the Text, thiswill takeaway the power of Parents, and Matters :, for they in their places do refift evils, and punifh of- fendors. Objection 6. We art forbidden to Judge, Mat. 7. I. Rom. 14.4. 1 Cor. 4. 5. Anfiver. iflfaUvk MUio ficm- ™? places condemn rafh private, uncharitable dumquid. and unfealonable Judging-, they do not condemn Publick The Beauty of Mtglfiracy. *7 Publick , Political or Ecclefiaftical Judging. Objection 7. Jtfagifiracj belonged to the fcws who were Children (Gal. 4. I.) andnot ts Chrifiians who are grown to perfeclion. Anfwcr. 1 . Magiftracy belonged to the Gentiles as well as to the Jews,as appears by Nebuchadnezzar, Cyrus, Alexander^ Augufiu<, &c. 2. Chrift himfelf approved of Magiftracy in Go- fpel-times -, and the Prophefies of Gofpel-times ftiew that Kings fhould be fervants to Chrift and his Church, Pfal 2. ig, 1 1 . & 72. 1 1 . I fa. 49. 22, 23. & 60.3.10,1 1,16.^ Rev. 21. 24. even the holy City that comes from heaven , yet (hall have Kings to Rule in it and defend it. 3. The world is now fuller of people, and more wicked ( all circumftances of Light and Priviledges confidered ) then in the Jewifh times-, and there- fore if they had need of Magiftrates to fupprefs fin, and preferve Gods people in peace,much more have we. The Devil is as bu£e,yea more bufie now then ever, and his agents as active to feduce us as ever they were anion gft the Jews. 4. If man in the ftate of innocency (hould have had a Paternaland lovely, not Lordly fubordination £ ? lV I "* Z^IT ^ and order -, furely we have more need of it in this ftate of Apoftaey •, and thofe that talk fo much of perfection, fhew no fuch perfection, but that Ma- giftrates are needfull to make them better. Men are more perfed frnners now,fmning againft great- 7)m ^ . er light and greater love then ever. Thefe un- pcrfeMonmja£tant 3 rerm der pretence of perfection bring in confufion * and omnhw cenfufwwm indu» if the Apoftolical Churches (that had fuch an ex- cm, &perfecJionis colore traordinarymeafure of the fpirit) had yet need of mm cbriflwwm orbem MagiitrateSjand are oft commanded to obey them, ^^ib Mof.l uf E 2 Rom. - ' ' ' ' 2 8 7 be B emtf of Magijtracy, Rom. I3« Titus 3. 1, 2. then it favours ftrongly of Pride and felf-conceitednefs for any in our dayes to think themfelves more perfect then thofe Primitive. Chriftians. Objection 8. There is but oice L$rd, Ephef. 4. 5; and no man can [srve two M 'afters. tsinfyper. Though there be but one Primary, Principal ,ab-- folute Lord and Judge,yet there are many fubordi- nateones. 2. Our Saviour doth nor. {imply fay that no man can ferve two Matters , but^ ( as the, context fhews) he fpeaksof ferving two contrary Matters^ fuch as God and Mammon, which command con- trary things, and have contrary wayes, .ends and principles ^ no man can ferve two fuch contrary Matters. But (Thrift and Magiftracy are not con- trary, but fubordinate, and therefore the Magiftrate is called Hts Min>fter for our good. Objection 9. Moft Maviftrtfcs arc corrupt and vckked^of all tht Kings of lfrael there were not paft fur that vert goad. TfSiy are moft of thtm Tyrants andOppreffsrs, they are briars and brambles ,not Olives and Vines that feek^ for Kingdoms. Judges 9.Ergo down with them all. Anfmr. . This is like Anaptiftical Logick , Eecaufe fome abufe meat, drink; light, money, cloaths, efrc . Ergo _, . ,. away with them all. Who knows not that the abufe 33$S»$3t& * a thi "S mutt not take away the „/> of it? Though ejtycr accidcns, nbuftve &. the perlon may be bad , yet the office is good. vtyo perform wtos. Judas was bad, yet the Apoftolical Office was good. EflfaHacia Accldeniis. Tht B eautj IfMdgiftrMy, 2 p A per/ens ad rem non valet argument um. Vitium per~ fonetnon vitiat officittm- 2. As for that Place, Judges Q. i . Tis Allegorical, and fo but a forry foundation to build an Argu- ment upon. 2.Itfpeaksnot againft Magiftracy in general, but againft Abimelech who ufurped the Kingdom, ver. 1. Objection 10. 2 Cor. 1 o. 4. The weapons of our warfare are not carnal. Ergo the /word of 'the M 'agiflrate if ufelefs. Jnfveer. Non fequitur -, for the Apoftledoth not fpeak there of Magiftracy, bnt of the Miniftry, ^. d. the weapons of our warfare who are in the Miniftry, are fpiritual, not carnal-, we do not look to pre- vail by/eloquence and fine fpeeches, by flattery and difiimulation , or by worldly force and power :, but by the mighty power of the Gofpel which is able ( through the help of God) to pull down the ftrong- eft hold of fklh and blood. Ob jedion 1 1 . John 8. Our Saviour would not punifb the woman taken inadulterj.'Evgo, the Magtfiratt m'uft not pttni/b offender f. Anfaer, Non ft quit ar. Twas the Magiftrates duty to pu* nHh fuch-, but Chrift having no Comirjiflion to See my Commentary on - meddle with the fword, lethereo. But of this l? m ^\ ?•&. xo V 1°^ , r , J . fo where this Text is fully elfewhere. vindicated, Objection 12. The ^ww ; &»!* ^ ^ cmiri* competk. Sibelius. Ordinance of man, i . Sabjtclive ,becaufe it is feated ThefuMhnceofthePow- in man, and is managed by him $ and the choice of erisofGod,butthefpeci- the kinds of Magiflrates is (forthemoft part) left Juration of the circum- unt0 men chufe whan form of Government is ltances in relpect or n » ,. c . . c , . . Place, Perfon Title con- m< >" commodious ror them •, that io they might tinuance, cuft'omes, *&e. more willingly yield obedience to them • hence is of man. D. Smderfon fome have Kings, fome Confuls, fome Protectors, ad Magtjlra. p. 183 • fome Emperors. Now fecond caufes do not exclude Regme Vti?ZlZ"rts but include- the fir ft-, though men chufe mediately, vim ■> at dctetmaatio ejus » t> j» Ad certant formm Montr- yet God orders and dilpoleth all by his overruling cbii h Movant & cchbrant doctrine were as it were the foundation and Ongt- . *-. - , •- Tis not every mans work tively but he that is lent. Tis true, it maybe fome to Rule, but only fucK as private perfons may have abler gifts for Magtltra- arc appointed ( i Q>von. c y then f om e that are in office, yet may he in no *?•*■) and bave com- w if eexerc if e thofe gifts without a call h and if he lon * ihould condemn and execute a man, tis murder in him, becaufe God never commiflioned him to fuch a work. As God was angry with Corah, Dathan and Abiram for oppofing Mofes as well as Aaron j So he is the fame God to the fame finners ftill. As two things muft concur to make a Gofpei Minifter, viz. 1 . Gifts. 2. A Power to execute thofe gifts. So thefe two muft concur to make a Magiftrate, 1 . giftt and Qualifications fit for his place. 2. A Commijfion and Call to execute thofe gifts. Skill to govern,Power to mannage that skill^and will to aftuate both, make a compleat Magiftrate. ••ArM-rf""®:, w/fjlit * Let a man be never fo well gifted or graced,were fRom.i3.2.J eftverbum he as holy as fob, as wile as Solomon, as learned as tmphatknm, q. d. qui Ma - Mofes and Daniel J yet without a call and folemn de- ^flratibus refifiit , contra fignation to this work, he may not act as a Magi- or&nem Xyimmfe qtttfi ftme Qr £ ^ d hfi can look for nQ fuCcefs Qr b]ef _ •riuut. Dxhmar. Pout. ^ f ^ God . R ^ ^ ^ Thefe ^ ^.^ God and cannot profper •, they break that ranck and order which God hath fee up in the world. Tis f The Beaut j of Mdgiflrdcj. 33 Tis per me and not per fit that Kings reign, Prov. 8.15. tis God that bath made them Magsftrates as well as men , and not they themfel ves, 1-fal. 1 00.3 . Judging and Preaching are not meer ac% of Gifts, bntOlhce. Let every man therefore abide in that tufiipplex ora,tu protege, calling wherein he is called j for they are ofttimes tn^labora. Let Minifters moll fnfufficient, who think themfelves molt fuffi- preach and pray j Magi- r u- ■ t ii' ^ au^- • ftrates defend, Husband- cient for this weighty calling. Ambition is an argu- ^ dUj and ' othel . s do ment or unworthinefs ^ Nefit qui ambit , let not him t } lc duties of their place*, fpeed that fues - y let not thofe be preferred that Luther* would have places, but fuch as places would have. T|s rebellious Abfobm ( 2 Sam. 15. 4.. ) and Tyran- nical Abimeleck that fue for rule. The fat Olive, the fruitfull Vine, and pleafant Fig tree refufe pre- ferment ^ but tis the fcratching Bramble, the tear- ing Briar, an empty Keck , aworthlefs and fruitlefs fhrub, that hath no fhadow to refrefh, but is full of prickles, good for nothing but to ftop gaps, and after to be burnt, which defires to Tyrannize over people, Judges 9. 8, to 16. Good men are modeft, they know Honours are Burdens, and they will not meddle with them till they be called to them. They that are worthy, muft be fued to ^ they are fooner found in retirement then in Popularity -, as Mofes following f nhro 's Flock , Gideon in the Barn, David at the Fold, Saul hid amongft the Stuff, iSam. y.FtomdeGefKom.l.u 10. 22. &nd* Lucius jQuitttius Qncinnatm wascal- cap, n, led from the Plough to be Dictator. 4. This is matter of lingular Confolation to Magi- strates, that fince their Office is Gods Ordinance, he will defend it againft all therageofmenandDevilsj he is the God of Order, and he'l prefer ve it in de- fpight of all its enemies. As he calls his to Digni- Vt Mr . modwards Kings; ty,iohel keep them in it, P fal.i 32. 17, 18. If 4, Chronicle of the good 42. 6. &45. 13. as the Judgement is not yours Kings o£ fuddi. ATrea- butGods, fo hel affift you in it againft all Op- rife ^worthy the ferious pofers,be they never fo great-, fcjbMti.j. 2 Chen. pei ' ufd ofaU M *S ito »^ 19. 6. He that hath fee the Crown upon your heads, F will j4 The S canty of Mdgtftracy. will keep it there •, if you uphold his Kingdom, he'l uphold yours •, if you be mindiull of Gods work, he will not be unmindfull of your reward, Nehem. 13.22. 7/4.38.3. Keep Gods way, and he'l keep you, as he did Mcfes, fo/bea, Hez,^ ah, f fi h, Da- tim'tq'iiregfaejltdnquam vid, Confiantine, Thegdofus and others. Though fig:.nn in quod omnia, ja- you meet with many troubles, run many hazards, cttla Satan &■ mimdivt dl- and pals through many dangers and difficulties by tigunt. Luther, reafon of Athens, Idolare-s, Libertines and all the rable of Hell, yet in fix troubles the Lord wi.l be wi.hyou, and in the feventh he will not leave you:, he'l be ycuraffiflant in your labours, your com- forter in temations, your director in ftraits, and your Oedipus in doubts ■, he will fubdue your peo- ple under you,and incline :heir hearts to obedience, Pfal. 47. 3 . & 144. 10. he'i give you Peace of Con- science in the faithfulldifcharge of your duty, and a Crown of glory hereafrer. Tisvery neceffary in thefe Tumultuous times for Magiftrates to be well affured that their calling is from God,it will wonderfully uphold their fpirits in a time of trial. When Luther had writ a Book in defence of the Civil Madftrate, and proved it to be Gods Ordinance, and very pleafing to him; when Freder:ck.D»k£ of fax in j had read it, tisfaid that for Joy he lifted up his hands to Heaven and gave thanks to God that now he knew out of the Holy Scriptures that his calling was ordained of God, and that with a good confeience he might now perform the duties of it. Tis an aft of Digna- tion&nd not of Indigence that God makes ufe of any to be Inftruments of conveying his blefling to otners • hoc agent tiberrimum, he can do his own work without us, he needs us not. Tis a great ho- nour that he is pleafed to imploy us either in Magi- ftracy or Miniftry •, when he hath once inverted us inthofe offices, and we difcharge them faithfully, he Tht Beauty of Magiftracy. 35 he takes the defpight that is done to us, as done to himfelf, 1 Thff.^.S . When the Israelites rejected SamucttGod comforts him with th\s,they have not rt- jettedtheeJtttthtjLaverejrtledme^whofet thee as a Judge over them^ndhave gifted thee with graces for the faithfull difcharge of thy office, 1 Sam.8.7. You are Gods more immediate Servants, Jer.zj.6. Rom 1 3 .2.the difhonour that is done to you,refledts upon your Matter: and if David fo fharply revenged the abufe that was done to his Embaffadors by the Amonites, ( 1 Sam. 10.45.) let not the Levelling Ammonites of our time who vilifie both Magiftracy and Miniftry, think to efcape unpunifhed. 1 Sum. 26. 9. Prov. 17. 11. & 24. 2 1,22. Root. 13.2. Ma- giftrates are called Father s : and he that curfed his lather was to die for it, Lev. 20. 9. 5. Blefs God for Magiftracy. Every day we fhould be praifing him for this Ordinance ^ that we can rife in Peace, and reft in Peace -, Travail in Peace, and come to Gods houfe in Peace, and lit every man under his own Vine and Eig-tree in Peace 5 all this and a thoufand times more we enjoy by the means of Magiftracy, 1 Kings 4. *$. Micah 4. 4. Tis thefe Mor decays that bring Wealth and Peace to a People, Hefter. 10. 3. Magiftrates are the great eft Servants in the world; they wake that we may fleep, they labour that we may reft in Peace-, by.them violence tnS&l ^It is fuppreft, Juftice executed, Religion maintained, owmillks labor, omnium and humane Societies preferved, (Pfa .jz.ptrtottim. delhiat Wins iaduftna > & 85. 10, 11,12,13.) Thefe are (or fhould be) ommum vacatloncm lUl.ts eyes to the blind, legs to the lame, , terrors to the 0CcU ^ tt9 ' Seneca, wicked, Towers to the Righteous, Fathers to the Eatherlefs, Widows and oppfefled. Take away Government,and what would Nati- Kemotd jujiitU quid fuxt ons be but Dens of Devils, and Cages of unclean vegna nijt magna Lairod- Birds ? We fee how wickednefs abounds though gJ i ? 1 Au ^ ft - de Civitac ' we have Magiftrates to reftrain it ^ but Oh the abo- ei ' ' 4 * c ' 4 * minations that would be in the world if there were E 2 no 3 6 Tb? Bfdutf 6f Magiftraey. •ZTjfireQb'/es civitatum ef- no Government ! What Idolatry, Witchcraft, Blaf- fent,ferioremfr;s were- p nem v Herefie, Murder, Theft, Atheifm, Earba- mus vitcm, mumrdentes . f Routs and Rj CrueIty and yillany Would tvitum, fed & vor antes > -, - - ' ' . * , Aim tf/ii. G:otius de jure overflow in all places? when there was noKttigtn belli 1 i. cap. 4 § i. Ifrael, then every mans I ft wm a Law, and they fell See more Mr. Jenijn on t0 idolatry >uncleannefs and much wickednefs,as ap- Jide 8. Ob/h: i,j>. * n 3 &c. x ' is no Miniilry, the people perifti- fo where there is no Magistracy , xhe people come to ruine Prov. m ^. ms eft md ^ 1 1. 14. Thele are Shields to defend us, Fathers to cnlum per quod refp. coba- tender us, yea nurfing Fathers to carry us in their ret,efl!piritm Me vltalk bofoms, Pillars that under God uphold the world Wmbxctot mWitrabunt, that it fall not into confufiomand the very life of -the „2?/ ,r /' i-"™ # c r , ' ; onus & pruda, ft mem ilU State, ls ^ 8 7he B e4uty of Magijlracy . Qua cogltando, nedm di- all,and keep all in Peace, n fd. 122.5. hence tis pro- cmio co*feq*ipoteft, q/tvn mifed as a great blefling to an obedient people that rZJL m - fMb - bom t- they (hall have Governours to rule them- 4 J their & glerim Dei & falmcm e J es fhall fee the King in his glory -. />. 33. 17. f e r. rripublk* qitamt , auge- 17. 24, 25. as tis reckoned for a choice mercy to ft & confcrvet? Doaafunt have our own Sons for Prophets ( Amosl.i I . ) To be htc^utscriptmaloqui- taught by Grangers who are called to the work le-mlTm*. Luther in Prk « a mercy- but to be taught by our own fons raifed adPrincipcs. and fitted for the work of the Miniftry,that heigh- tens the mercy ; / raifed up jsur Sons for Prophets, of jour young men for Naz, and that not only for fear of his wrath ( which yet mwft Feai ' is of a Prefervative »ot beflighted, Pr n 16. , 4 .fc 19 20) but out g^Jg^feg of Obedience to Oods command, who bids us ho- $&«©- ofr $vA*>nirJ)> n. nourthem, Rom. 13.5. and joins them with him- Jrifiot. klf y Troy. 24 21. * 1 Yet. 2. 17. This Reverence *SubhonoiAndiverboJin» csram ac ca>ididam exifti* C Corde mationcm compleftitiiry & n, \ . * reremc/mDtocMJunpens? muitbe a*t. 6.21. Nero, Decim, DUclefian, were Heathenifti Tyrants, yet he bids us pray for them, iTim. 2.2. and the f Primitive Chriftians prayed for fuch. Magiftrates are encompaffed with many iV.TemL'm Apolog. c. cares, fears, dangers and difficulties • we {hould 3°« 'Miremur chamatem therefore by Prayer hold up Mo fa his hands that he JS? W? *?"# w/ faint not, and beieech the Lord to enrich them with tamen ehrijmuos omnes all graces fit for their places, as Knowledge, Zeal , Beam vult orare, nee pro Sincerity, &c. As every one receives benefit by f°!°. f&roneyfed pmimm* theMagiftrate,fo everyone (hould pray for him, teMfimjiu. Soto, and bear his part in this fervice • as thofe bulle Ido- laters did in their blind way, fer. 7. 18. the Chil- dren gather mad, the Fathers kindle afire, and the mmen knead the dough, every one doth fomething. Magiftrates and Minifters of all men have moft need of 4© TfaBtaufy af M4giflr4'cy* Quo magis eft abies pre- of our Prayers •, they are the common Butsagainft cerwvertitiir Evas. which Satan and his agents (hoot all their arrows • Cidmmnon vdlesfulm- ^^^qq^ fmall and great, and difchargeth prin- ^r^^TS dpaUy-atthel^gsof W. Manycan *rail,but preces pro Magiftr tubus few pray for them-, which makes ^ things go foill ftindc??-das,qitam pawn fit- with us. Befides,in Praying for them we Pray for mm ad detrahendm ac our fej veg j ft t ^ e i r p eace lj es our p eace an d t h c tgrSSffiSS. P™ eoi th « Churthes ' ?»« Gods people when Bugenhad. See more they were Captives in Bab) Ion, yet mult pray for its Caryl S&m. on pfal. 71. peace on this very account, fer. 29. 7. Befides, z -p. 30. Downams wv- Kings- hearts are in the band of God, and at the far. ^. P. I. 1) R ia- §. <> p ra y e rs of his People he turns them, NehmUh 2.4. *,7>8.moo,* calls Ddvld an Angel, 2 tow. 14, 17. and fo doth Mtph\bo[beth, 2 Sam, I 9. 27. They are the Fathers of our Countrey ^ and he that curfeth Father or Mother , muft die for it, Exod. 20. 12. & 21. 1 5. 17. Reviling fpeeches do rather exafperate then mend men. Tis our duty to make thebeft conftruftion of their actions, inter- preting nothing Sinifterly, but concealing their in- firmities, and with Sbem and Jacket go backward and cover them ^ we muft not fuffer them in their perfons or a&ions to be traduced or difhonoured ^ but if we muft ( as occasion requires ) lay down our lives for our Brethren, then much more for the Fathers and defenders of the Nation, 1 John 3.16. Tis therefore made the brand of Libertines and profane perfons to defpife Government and to fpeak evil of dignities, 2 Pet. 2. 10. fnde 8. 3. By Rwerent Geftttrej, uncovering the Head, bowing ike Beauty cfMAgiJlracy. 4 1 bowing the knee and making obeyfance to them, ImAgnm 7)ei rex geftat, as Nttban znd Jraunah did to David, 1 Kings 1. f°\ cok , n t\ * \TT 1 n r 1 * , dtts eft, fi no>i propter fc, 23. z Sam. 24. 20. So when fofepb was made f^hcathm - &fmt Viceroy and Governour of tA'gypt, they cry before Moris fu* caufd. Aug.dc him Abreeh, bow the Knee, Gm.41.43. Our de- Vet &N.Teft. portment before them mult favour of Humility and not of Infolency, Levit. 19. 32. fcb. 29. 7, 8. Ecclef.S.s. Next to the honour which we owe to God himfelf, we owe refped: and ought to honour Magiilrates, by a prompt obeying their jufl and lawlull commands, in * Civil and Political affairs, ( 1 Sam. 22. 14. ) As our obedience to God , fo * ™ e J? w , s f men pr0 ; our obedience to the Miniiters oi God mould be man'the Ccnfcience God made known to all men, Rem. 16. 19. Tis reported refervesfor himfelf. By- of the Ki>gs ofPe>ttihax they were wont to ufe a ~fidd on 1 Tet. 1, 13. p. TafTel/r Fringe made of red Wool which they wore 43Q5 4J 1 ' upon their heads, and when they fent aay Gover- nour to Rule as Viceroy in any part of the Realm, they delivered Jrim one of the threads of their Taflel, and for one of thofe fimple threads he was as much obeyed as if he had been the King himfelf. YettheLawsofmendo not fmply and perfe bind L J es **"***»> dem ™ the eonfeience tat only AM* fo far as they are tS^T'^' Z grounded on Gods Law, and are agreable thereto, praciptt. We muft fo give to Cafar his dues that we rob not God of his*,£«^2o. 25. for the Subjed is not bound to obey in all things, but only fo far as Gods * See Mr - Hier ^- « n that glory is untouchr. Hence the Lord pimi(ht Ephraim J^^ ■ T f aL * a ' for obeying the finfull commands of wicked men, Hofta$. 1 1 . and the Ifraelites fmarted for obeying Jeroboams wicked command in worihipping the Golden Calves, 1 Kites 12.29,30. In this fenfe Y-f^^KingsChro- 1 J r r *~> _ 't- mcle of the bad Kings of we w*; not. bethe fervants of men, 1 Cor. 7. 23. Tis fudah. p. S7. true we may and muft obey their hard commands, Mdo'inmalo non. eft obe* but never their * finfull. We muft fo honour the dien-dum. King, that withal we fear God, (Prov. 24.21. >Et fi pw*dm in. omnibus 1 Pet. 2. 1 7. ) and obey them in, but not again/} the (*?'*Z T * mndM ? t j T7 / r * r-1,1 £ % - 4 U0 efpatiw ne paler (it. Lord, Ephef 6.1. Such flatterers as obey their Seneca l,i. comrov.j. G wicked 42. The Btdtttf of 'Mdgipracji wicked commands, are great enemies to them, and help to bring Gods Judgements on them. In fuch . . cafes we fhould anfwer as they did. ( Alls %. 29.) "*^P«.ffi»»"!%l whether it be better to obey God or ma^j^e ye. Tis do»na!0/empoteftatcm,iue r •> i *> J " eo-p«s,bh ammamperdcre no dishonour to an earthly King to fee the King of p»u(l-y ill? g' odium , hie Kings ferved before him j theMidwives are com- miaxm Geknxim. Aug mended and rewarded by God for difobeying the Horn 6. Ac verbis Domini. w ; cke ^ c0mman d of Pharaoh, Exol I - Htb. 1 1 . 23 . Wemuft yield Paffive obedience where we cannot yieild A Hive, as the three Chaldean worthies fub- mitted to the fire when they could not actively obey the Kings command, Dxn. 3 18. We defiretogive as much to the Magiftrate as the word of God gives him t, and if any give him more, the more fhame for them-, there is more of flattery then honefly in it. [[Sec this Queftion ( An Uqet human* vbligent See this more fully clear- ^„ r ^ \ more f u n y deba^d in D.Davenant cd in my Comment on ^ . ■> ■r- „ . *,r -,, ■>■> de judice ac norma hiei.cap. 20. D. Andrews on the i 7 rf/0.3. 1.^.3133 a>3 3 • r J. _ . ' , ' ^ . __ , fifth Commandment, chap. 4. p. 336. Ames CC. L j. cap. 1 1,12. Rutherford ef Church Government ,p. 201. Sharpiut Loc.com. P ' .1 p-g- 240. Alfieds CC.p. 340, 3 4-2 . & G erhard.de Magifirat. Pelit ./>, 3 5 5 . Mufculm he. com. 645 .p. folio, z/imef. CC. I. 5. c. 25. ^.4. 4. By a cheer full Paying all Tributes, faftoms, Taxes to them. The godly render it as willingly, and pay it as cheerfully as if twere a free gift ,. Luke 20. 25. !l f\ nt «*»»*& $*?* for their honour, when the wicked at a pinch will U *tfj ^ii^S^ 1 • 1 r ?- 1 1 • -r-i r. r <■» tt • ' a a P li " Laurentium >n. leave him and foriake him. They are Sons of Belial r p ct . lt llt p# i 47 , . that defpifeSoveraignty, 1 Sam. 10.27. and/«ft- See more in Mr. jfo/fjw tiousSbe&as that rife in rebellion againftit, 2 «?**»?. **Jnde 8. O&jf. j. & f, 20. 1. As for Gods people, they are of thoTe that ?' 300,301. folio. « f if n 1 i5i- Li j jrr Vir bonus eft optimus civi!y are ratthfull and peaceable in the land, and io far f ervlMi Cubitus. from fedition,that they quietly bear even the cruel- Teitullianus laudi cbrl- leil Tortures of the Vileft Tyrants. Twere eafie to (I'uwxm accenfet , quod {hew that™** can be truly Loyal but fuch as are tru- ?"*?*«» "Mr feditiofos h Religious. Thofe that are unfaithfull to God, S?SfiS& ?££» how can they be true to their Soveraign? He that Tertulli.lib.ad Scapulam. fears not God,will never honour the King. Religi- Quomodo fidem jfyiperatw on takes away that ferity and brutifhnefs of fpiric prafiabunt inviolatam, qui which is in men, and makes them obey out of con- 5 : * I mt } tt ^ l l. d ! xit c- r* a j - ' Conftantius. Eufeb. 1. jk» fcience to Gods command. cap. 1 1. Objection. Were they good men J could willingly obey tkim : but our Rnlers are wicked mtn and cruel Tjrantt; they care not what burdens and Taxes they lay upon us ^ they do not only fltece but ftty us , they tear our flefb andfuck\ our blood \and mufi We obej fuch ? Anfw. As Servants muft obey not only good and gentle Mailers, buralfo the froward and perverfe Hea- thenilh ones, 1 Yet. 2. 18. fo far as their commands crofsnot Gods commands \ fo fnbjecV muft -obey G 2 not a 4 The Scant j sf MAgiftracy, not only pious and mild Governours, but alfo harfh and cruel ones, in external and civil things, uff^ad arasjo far as may confift with a good confeience. Ptrteflasefiama, fed no* y^e p ower [$ his, whatever the perfons be- the tSSSffiSml * office is h^ however they came by ,t,andfo calls for cet modus quo quh earn af- our refpect and oblervance. Even Tyrants are or- feqmtm notifit a Dec 5 fie dained of God for the punifhment of an ungrateful] divkix funt domm Dei, an d rebellious people - t when men grow weary of lint modus quo avaneas thrifts eafie yoke, tis juft with God' to put the Iron fibicompaia.ntnonfita.Deo. . f _, ; * , J , _. . o o\tt Gejhaid. V°^ e of Tyrants on them. ( Dental 47,45.) Hence he's faid not only to give Kings in mercy to be nurf- ing fathers, but alfo Kings in wrath to be fcourges to a wicked people, Hoft.-* 1 3. 1 1. He fent wicked gut*#tregnum r M*n9, s j ks we \\ as religious D .W and he is called the tpfe & Caio Cauan \ qi» . , , ° . , ^ .- . . Auguflo,»/»/ec^ Neronij Lords anointed ( 1 Sam. 24.7 ) and fo is Cyrus gwiVefpatiano fuavijfimo, a Heathen, Efa. 45. 15. Nebncadne^ar is called ipfe & Domitiano crude- Gods fervant, fer. 27.6. Dan.2. 37. and the King lifftmi qui Conflantino, of ^/r^i* j s called Gods rod to chaitife his people tclt^\7c'^ % ' for their fins, Ifa 10.5. As the wickednefs of a Mi- nifter doth not deftroy the Miniftry '•, fo the wic- Vomlmum temporde habct kednefsofa Magiftrate doth not deftroy Magiftracy. fmdamentim in natura, Q me \ parents, are Parents ftill < hence it is that in nmin gratia. &&'?? the New Teftament we are fo oft commanded to be n dtZL m txeLnpi'uni fubjetf: to. Heathen Magistrates, to pray for them, Davenant. ^Dcterm. Q^. to pay to them, and to yield them either active or ^o.p 136. 5^emorein pajfi v e obedience, Mat. 22.21. Rom.13.1. 1 Tim. 'my Commcnt.on ^Pim, 2 % j<- tus ^ i; j cp et 2 .i^ t 17. and if Tyrants 3.i.j>. 67. were not ordained by God,we mull exclude his pro- vidence from the greatefl part of the world. But the Pfalmift tells us that the Kingdim of his provi- dence anl power reacheth over all, Pfal. 33. 19. the Lord hatb prepared his thront^and his Kingdom ruleth ever all. All creatures are his fervants 5 even the Devils in Hell do Gods will, though againft their own •, and fo do Tyrants and wicked men -, they oft break the will of Gods command, ancf yet they ful- fill the will of his Decree. They ferve h s purpofe and prQvideiicQMateriallytWhzn formally and *»?**- (tonally Tht Beauty of CMagijlrAcy; 45 tionailj they leek and ferve their own,^tf /4.27,2s. We are apt to complain of Covernows- but who complains of lets fins which provoke the Lord to fet up fuch Govcrnours over us? ^.r 3.8. & 4 .2. VeUa tum m uli Tyra-mo- Jo^34.:o. l P fal. 107.40. Prov.Zli.2. Ecclef$.i6. rumvircs. Efa. 10.5,6. E*ski 7- II. Bofea$. 7. & 13. 11. • Let us therefore repent of them, and Judge our felves- then will God make Medicines of thefePoy- _. ,. , „ , fons, andeither turn or overturn fuch as moleft his ^*&*^g people. As in nature, to in Government, nothing is permanent that is'violent ^ fo that it is hard to fee an Old Tyrant- although for a time they may up- hold their ftate by force and fraud, yet in the end divine juftice confounds their praftifes, and infa- tuates their counfels to their own mine. Though they be great,yet there is a greater then they, who will break them with a rod of Iron, and dafh them V- Mr. mod-wards Kings in pieces like a Potters Veffel ( PfiU. z. 9 .) eafily, S^ft-S^ES luddenly, irrecoverably. Though men cannot or dare not punifh them , yet God will ^ if King Za- Ad generum cmris fine cka>iab be wicked and draw Ifrael to fin, God will fi<*c*de& vulnereptid foon cut him off, fo that he (hall Reign but fix »&"*">* reges,&foc& , , _..' , x j ni n l if morteTyranm. juven. ba- monetns, (zKtngs 15.6.; and Shauttm thatkil- tyr . IO , led him ( following his Idolatry ) reigned but one T.Auguft.de Civic. Dei. moneth after him, verfe 1 3 . and Pe kahUh his Son, f ?.c . 1$. continuing that Idolatry., reigned, but two Uljdujicvmitut fcekra- years , tr. 2 3 . The perfecuting * R mM E m - f^%ZS%. fironrs were iixty three , yet only fix of them Ums perhomfamt , mum died a natural death. Ufually God cuts off Tyrants vitam irmtm turpe &■ fuddenly, and raifeth up Pious and Peaceable Rulers 'penenhfim ducum. sic in their ftead • after a wicked Ah**, comes a good fa ton ^£ p^S Bezekiab, after Idolatrous- Amen a zealous Jdfiah. num • Alexander Sc^erus After harfh King Henry comes mild King Edward; Vnruups cmditus & tem- and after furious Queen Mary, peaceable Queen pcratijfm^ , Heliogaba- Elizabeth. Thus after a ftorm ufually comes a calm, lum mn f olum f^dm , and after, a lharp Winter a pleqfant Summer. W& f^SSS? fpm " 2. As for Taxes, though th^y be great and. gne- & Bodin. Method. Hiftor. vous, yet the beft remedy is Prayer and Patience, p. 301, G 3 Things a 5 The BtAttt] of M4giftracj. See more to this Point in Things that cannot be remedied with Patience, muft my Comment on x Tim. be endured. In i Sam. 8 . 1 1 . the Lord tells them 3. 1. pag 3 1. w hat will be the practice of their King, not as ap- proving or allowing of what he fhould do • for tis the threatning of a judgement,not the Impofition of * a duty, q . d. This people (hall dearly rue the cafting off that form of Government, which I had given them. Yet under all their preffures there muft be no rifing, but only in prayer -, They /ball cry unto the Lord, and acknowledge their fin, which is the meritori- ous caufe of all their fufferings •, yet tis the wifdom of Governoursto fleece and not to flay the flock for fear of Infurrection. Twas good counfel impe?(iMisfel\cita$mfdi' which King Henry the fourth upon his death-bed citate fubditorm cotfiflit. ^ ave tQ ^ Sen-,. He admonijht him to be moderate in his Taxes, for [along as Englifh men (faith he) have money and riches, fo longjhallyott have obey fance from them ; but when they be poor and in want, they be al- wayes ready to make Jnffirreclions at every turn. Obje&ton. Magi ft rates are not only cruel, but car clefs ■, they neglect their duty ,and therefore I may well omit my pay . * Anfwer. Yet this cannot excufe thee from doing thy duty ; another mans fin will not excufe mine^ Recriminati- on is no Purgation. 2. If they are bad, yet better have a bad one then none at all -, tis better living under a Nero then 4 Nerva • where nothing is lawfull then where f . \ all things are lawfull ; Tyranny is better then sslnar- ubiJmx*** 10 * ***%** chy • the one keeps things in fome order , when - . r„>r*u»j,j m Anarchy puts all into confufion , and makes every Earn* vera funt Secundum J v. , r » / ires rradutywl* **»V<, mans luft his Law, and fet up as many Tyrants as t&T *i/fo x* j»8o/dt jryV there are flaves to fin. Government is dejm-e natw rot, mtliam admimm di- r4 : n0 Nation fo barbarous, no time fo dark but fptitatimm. f ome footfteps of Government might have been feen. The Beauty ofMagljlwi. 47 feen. ' The very Pees by the inftind of nature have their King whom they acknowledge and follow,and the Cranes have a Leader .Though theNature.ofman being proud, loves not the Superiority of others-,and being licentiousijoves not to be ftraitned by others- yet it teacheth fubordination, and chufeth Tyranny rather then Anarchy. The moil: unruly know not how to fubfift without a Ruler : evenTheeves have a Leader amongit them-, yea and thofe Monfiersof Munjier that at rirft decryed Magi ftracy, yet when they were once got into the Saddle, they quickly fee up ( fuch a one as he was ) a Taylor King of their own. Yea in Hell amongit the Devils there is a Government, thereis a Belzebub, a Prince of De- vils, (M*t. 12.24.) the Devils who are the Au- thors of all diforder amongft others, yet have an order amongft themfelves. Tis ill with thatftate where men are left like the Fifties of the Sea which have no Ruler , but the greater devour the lefs, Hab 1. 14. Where all will rule, there is no rule ^ and where there is none to rule, there is all manner ofmifrule, as Idolatry, JMurder, Plunder, Thefts, Rapes, Riots and all uncleannefs, 'judges 17. 4, 5;.6,& 18.30.&.19. 1, 2. So that tis a very bad Government that is worfe then none at all - y where there is Magistracy ,fome may beoppreft and wrong- ed j but none can be righted where there is none at all. Better poor people fhould fit under a fcratching bramble, then have no hedge at all to (helter them from the ftorms of popular fury .Nebachafaczar was none of the heft Governours , yet he was a Cedar under which the beaits of the field found (hadow -, and the fowls of the Heaven dwelt in the bows thereof , ( Da». 4. 9, 1 o, 1 1 , 12.) And if a Hea- - then Magiftrate be fo ufefull what is a Ckrifiian one I A frxth Observation. Wimay lawfully give Titles of Honour 1 9 Magi-: firates j 48 The Eeauty of Mdgiflracj . f rates. IfGodhimfelf calls them Gods, Shields, Sa- viours,^, and lay upon them Ma jelly, Glory and Honour, (Tfal. 21. 5. ) why fhould any man fcruple the giving of them fuch Titles ? Away then with thofe fotfifo ^takers who are afraid of being too refpe&ive (fuch is their breeding) to Gods Deputies- and therefore they call them Thou flic bard , Thou Thomas, Thou John , as if they were talking to fome Beanvards rather then Magi- ftrates. But the Holy Ghoft hath taught them bet- ter manners,and give Titles of Honour to men in - Authority- as King *s?grippa, M^ji Noble Fejltts, rS^XTTLT Adh2 r 6 ' 25 - Moftexcellcnt Tbeophihs , £*^.?, 3 , j. .7.257s. But of this at large in another place. Prafiat in :t6^.y^. ( qwam Camion, yet Rulers muft take heed of fuffering w>xuk*s mciderc, q. corvi Flatterers to give them Titles which belong not to nonfevmntmfim mortu- them, as Molt Holy, Molt Unconquerable, Omni- os, dduLatvrcs -verb vivtn- «~~ ,-\ -c ■ t j/^j J» . « tesdevorant, dixit Dio P ocem > Omnifaent, our Lord God, as Dormtian genes and the * Pofes of Rome are called by their Parafites. *V.Plura apud Lvirenthm Thus fame? Najlor had blafphemous Titles given in *>#. 1. 17. obf. 4 . him by his Adherents, ar Ever kilting Son of Righ- Acalnflr fl r te °ufnefs,and Prince of Peace:, they fung before him Plutarch >^£S?l 6 t Holy, Holy, Holy Lord God of Sabbath -no more Engl.& Arctius Problem. f* me s DUt Jefus, the Lamb of God, a perfect man, chap. 2. fi.^o. Greenhilion &c. Death is the Lot of fuch blafphemers, Lev. 24. 3^"** lS -P- z 9^-0^s 16. Dan. 3.29. Twas the fin of the Perlians that Jade's. °ob( y ^ m ° n tne y h° noure d tne i r Kings with Divine Honour, as Gods. Let fuch remember Herod, who for his V. Naylors Examination. Pride in fuffering Divine Honour to be given to him, was eaten up of worms or lice, Alls 12. v . Q- CwtiH lii 9 22,23. God is. very tender of his own glory, what ■ s • ' ever he parts withall he will not part with that, Ifa. 42. 8. when Satan began to call for divine ho- nour, Chrift would bear no longer, but bids him Be gene Satan. Observation 7. The calling of the Magiftrate is an hnonrabU calling. iht Beauty of ' MAgiflracj. 49 calling. God puts his own name on them, they are earthly Gods, they judge for him, they bear his *£nv<>9 ficun\ivt \?tv Image in their Office, they fit on his Throne, and W**.© - OtUmagor et he fits with them there. Though they be fubjed "xf*m*mVmt*. to Infirmities, ficknefs and death as other. men are, yet their calling is Honourable j for the Dig- nitieof Magistracy lies not fo much in theperfons who are mortal, but in their Office, in that they are Gods Lieutenants on earth, they fit in his place andexercife his power by Deputation -, by him they are appointed to execute Juftice and preferve the Nations in Peace and Purity. Now the Digni- ty of Magistracy will the better appear if we confi- der thofe Tides of Honour which the Scripture graceth them withall •, for whereas Lihtrtines call them Pelts and Plagues, Perfecutors, Burdens and Abufers of the world by tyranny & oppreffion, &e, f 1. Gods. Yet the word of God calls <| them 2. Sons of the Moft High. 3. Saviours. 4. Fathers. 5. Nurfing Fathers. 6. Heads of the Body. 7. Eyes of a State. 8. Servants of God. 9. Shepherds of the people. 10. Healers. 1 1 . Pillars. 12. The Lords anointed. 1 3 . Dignities. 14. Nails in the building. 15. Corner-ftones, 16. Shields of the earth. 1 7. Angels. J 18. Foundations. 19. Signets. J 20. Captains. L2 1 . Rocks and Hiding places^ H I. The r° See D. Gouge his Arrows on Ered. 17. 9. § t 40 . Abimelech i e. Vatcr-rex, ffi nomen Pktatis, Potefta- tis & Chant ath. Bonus Pmiceps nondlftht e bone patre. Xenoph. Cy- ropged lib. 8. The Beauty rfMdgiflracp 1 . The Holy Ghoft calls them Gods,as we have feen at large before. 2. Sons of Qod, not by Nature or Adoption, but by Office, of which fee more on ver. 6. 3 . The Saviours of the people, Julgts 2. 1 6. & 3.9. Neh. 9. 27. The Lord faved Ifraelby the hand offerofoant, 2 Kin^s 14.27. and of David, 2 S'4#* t 8.3. Such a one was Jehsfapbat, 2 Chfon. 20. Thefe God hath ordained for Saviours and fhelters to his people againft the rage and Violence of a wicked world : hence tis that in their ftraits and exigencies they Appeal to Cafdt for fuccour ( Acis 25 . 11,12.) though many times the Remedy is worie then the difeafe- and thofe that fhould be Saviours become DtvoweyfRnd dedroyersof Gods people^ but this is the abufe of their power.God ere&ed them to de- fend and fave his people, that under them they migh lead Quiet,Honeit and Godly lives, 1 Tim.*.2. 4. Fathers of the people. So foftph who was a Prince in xy£gjpt,\s called a Father, Gen. 45. 8. and Dehor ah is called a Mother in Ifrael, Judges 5.7. The Philiftines called their Kings Abimelech, i.e. the King mj Father, Gen. 20. 2. & 26. 1. ( though his domini- ons might not be fo large as ours now are) yet poflibly fuch as in thofe ancient times, andin.thofe Eaf'lcrn parts of the world were called Kings, being a SupreamGovernour within his own Territories, though perhaps but of one fingle City and itsSub- burbs with forne few neighbouring Villages ■, hence he's called the greateft m»n of all the E*ft, fob. 1.3. and when he came in preience, the Princes and Nobles held their Ton gues, he fate at chief, and dwelt a>s: The Beaut j of CMagiftracy. 5 x JobiQ. 16. and twas an high commendation of Va- Unt'tnian the Emperour, that his people knew not whether they had of him Dsminttni en Patrem, a Fa- ther or a Lord. In Rome of old the Senators were j^J ed *^ pa ? ettf ~*' called Fathers, and twas afterwards counted among Jwmltira d£k. Ju- theRomans the greateft title of honour that could be ven. Sac g. Homems m~ beftowed upon their Confuls, Generals, Emperors b'-laliudm rcge defidcrabh or who ever had deferved belt of the Common- ff iia $ et f orlls '"'"M wealth,to have this addition to the reft of his ftile Vl» v "' r > Pater Patrtt, the father of his Countrey. This ntle care Pate:q; mere we implyesnot only Power and Authority, but alio Iteimmw h.ibwiis idem* tendernefs, care and piety j they {hould carry fa- ° vi(i therly affections towards .heir people: as a good Father loves, defends andcheriihech his children, fo will a good Prince his SubjeAs^ he will not *grird * Ncfaria fuit ijia Ncio- them bv cruel exactions, nor drink their blood to nlsvor, Memmuoiexrc, fatisfie his own luft, nor fuffer them to be poyfoned l & m ^fee^m. Et iiud with Herefie: when they cry for breadhe'l not give £ ali S u l*> ? tm ' m Po P- them-a Scorpion -but he is more tender ofhispeo- ccm q!kfm f mH mmare pie then of himfelt, and more ienfble of their mife- pojfem. ries then his own. In all their fufferings he fuffers Tardefoi paler yiembrafm with them, he condoles their miferies, redrefleth ab f dlfkUt - & *** dftide- their wrongs, relieves their wants, reforms their ^mSS/c^ errors, prevents their dangers, procures their wel- mmultum%^: .Vrope fare and happinefs by all good means; Thus men emmcfiutlihkterdamaet, of Publick Places {hould be men of Paternal and W 1 /* '? P ro P d e fi .**&- P„bl,ckS P1 ri K; fuch men need no Guard ; wl.en SffiS&S'* King Agtfides demanded how he might be fafe without a Guard? twas anfwered, by behaving him- Prafmt ut prefix*. felf towards his Snbje&sas a Father to his children. Hence Rulers are called the Arms of a people to bear them up and tenderly to lead them, Job 22. 8. Pfal.77.10. Jer. 4.8.2$. Ezek.31.17. 5. Nurfing Fathers, and Nur/ing Mothers, Ifa. ^g.zl.Kingsfhallbe thy Ttyrfixg Father t, and Queen j barium & multiplex (ludi* thy Nurfmg Mothers. A molt fweet defcription of ^Sa^AmmSbA ^h* thelovelinefs of Magiftracy, {hewing what tender ££L ° g ?™ f^hlr care ihould he in them, towards the Church of in EeclejUm Pei, Glaflius. H2 Gcd: 5 2 TbeBeautjofMagiftracp God '; no Father or Mother {hall be more tender ever their children, to provide for them, and to guard them and fecure them from annoyance, then Governours in Gofpel-times fhall be over Gods poor , he'lplefs , Fatherlefs people, q. d. Whereas Though they be not Fa- Kings and Rulers of the world are now oppofite to the theis to beget thee, yet Church; yet in Go/pel times Ko&» &£&* watching over the flock, defending it from the Hmer-Uiad. b>- Violence of Wild beads •, he muft not Tolerate fe^ ducers who are called Dogs, Wolves, Poxes, to de- ftroy the flock of Chrift, but he muft drive them from the Fold, and keep his (heep from the Poy- fonous Pafturesof Hereticks. The weak Lambs of Chrift he muft carry in his bcfom, and the ftrong he mult preferve from going aftray-, this is the meaning, of that in Numb 27. 17. where Mafes prayes that the Lords people be not at Jbeep ypith&ut * t Shepbird, but may have a Ruler to go in and out be- fore them, i. e. one that may guide and govern thenv both at home and abroad-in time of War and Peace. Thus did MofaM\x${$\i, what indefatigable pains did 5 £ The Beauty of MagiflrACj. he take for the good of Gods people ! he even con- fumed himielf till he had aififtants provided for him, Sxod. 18.18. Tisfaid of Agefilansf. hat fo great was his care of the publick good that he could fcarce get time to be Tick. God hath fet up Rulers for this very end,by good Laws to guard his people, and by arms valiantly to defend them in their bo- dies, fouls, goods and good name from the Violence of unreafonable men. They are principally ordain- ed for the good of the Church h *sill » theirs finali- ter (i.e.) the end why God created all things was fpecially for the good of his Churchy as Minifters, fo C m ^ CMm r ; greater impediments h befides they are exprefly canhag. %. can. 6.9.caice- commanded^ not to int angle themfelves in the things of don. can. 3. conflant. 6. this world, 2 Tint. 2. 4. and this drowning them- Can &• Moguntiu cm. ro. felves in fecular offices is condemned by many nMemcnf.cmtto&c, Councela. z.lnTendernefj over the flock. A good Shepherd doth fleece but not flay his Sheep - y fo a good Ma- giftrate is moderate in his Taxes and Impofitions on his people. Many Rulers are Tyrannical Be aft s , not Shepherds -, hence thofefour perfecuting Mo- narchs are compared to Beafts for their cruelty , (Dan. 7. 3.7.) when they fhould be Angels ana Guardians to defend , they are devouring beafts that have Teeth, great Teeth, great Iron Teeth ( fo is that Beaft in Daniel defcribed ) to {hew what fpoil and havock he would make amongft the peo- ple. Of fuch unnatural Shepherds the Lord com- plains, Micah%.%. Z*clo,ii.%. fuch mull know that the flock is the Lords, not theirsahe people are the Sheep of his Pafture, arid therefore they a re called Htf, by a fpecial propriety, John 21,15, 16 I my j$ 1h Be40tyof Mtpjlracj* «j Lambs, wj Sheep •, notTloyLzmbsov tbj Sheep. When Solomon prayed for an underftandirig hearr, EeitmbHc t Ins famm* twas ^ at ^ e m 'S nt J uc *£ e %fa people ( i Kings £%$"& p*l\pl (5> 3-9.) Not my people to flay, Hay and deftroy, but pusqiwnfibiqiuhb-t Mx Thy people co be loved, fed, and defended by me. jjtfkratitrpropmt. Plato de princes are noc let up to feek themfejves, but their *^ C P- *• *• peoples good. 3. In Excellency. As the Shepherd excells his M 5*Tm d TZntmll Sheep ' f ° {h0uld RulerS eXcdl thdr pe0ple ' AS irflSh mint Cyrus! ' ^ aui was ca ^ er ^Y c ^ e ^ ead and ^ ou ^ ers tnen other men, fo ought thefeto excell in Wifdom, Tempe- rance, Righteoufnefs and Religion, that by their good Example they might lead their people after them. Agefilaus faid well, A Prince muft oat-goe hie Subje&sjtoi in Lttfi and Pleafure, but in Temperance and Magnanimity. So faid Cyrus, He is not worthy ta • govern jkat is no better nor more Virtuous then they over nhom he is to command. 10. Healers and Binders and Chirurgians, which bind up the wounds of their people, and labour Chobefti, ligator vulnc- t0 heal he divinoris which are among!! them- hence rum* from chabnjh to tie tis that j^r-34. 17. If*. 3 7- Rulers are called HeaL faft, becaufe us the part e rs or bince. s up, a Metaphor taken from Chirur- of a go d Prince to bind aen^and tht binding up ofwounds and fores for the unriewondso! = hufub- — f c hem.. And Oh tha. the Rulers of our Na- ■jeth , the l.git ol his . . , . 7^*. ~ countenance ibodd be as tion wcihd labour to make good mis blefled Title life to his people, and his by ufing all good means ior the healing ot all thefe favour as Ac latter rain, fa u,v \ ons'boih in Doftrinea.-idDiicipline, boih Trw. 16. J?. j n p rH ,cipies and Practice. Parliaments for the State, and Sjmds for the Church, are excellent Re- medies againft exhorbitancesbothin the one and the other. 1 1 . Pillars of a State^ it cannot ftand long with- out them. The world would foon fall into confh- fion and {hatter all to pieces ( as to its civil capa- city ) if the Lord had not founded it on the Pillars ©f Governn ent,pfal.75 3. / bear up be °HUrsof the earth, David a. King was a Pillar tfcat by hi* wildom The Btautj of CMagijlracf. 5 9 wifdom and faithfulnefs did bear up the inferiour Magiftrates,whom he calls the Pillars of the earth in a Political fenfe. Thefe are the flakes in the hedge of the State,which keep up the fence that the wild beafl enter not ; yea the Lord looks at any one of them as able to make up a breach againlt him, Exod. 32.10. 2?«f{. 22. go 31. ftr.5,1. If the lord could have found but a man that executed judgement i.e. but one faitjhfull Magistrate in ft- rniAhm , he had fpared it for his fake, One Pkr- neas executing judgement Aaid the Plague, Pfai 106.30. 12. Chrifisor the Lords annointed, So Sa/ti Was called, 1 Sam. 1 2. 3 . 5 & 24. 6 and David 2 Sam. 19. 21. Pfai. 84. '9. & 132. 10. and Cjrus though a Heathen and one that had not received the exter- nal undion of Oyl which the Kings of Ifrael re- ceived at their lnauguration,yet being appointed of God to do him fervice,this call of God was beyond all the external undion in the world, Jfa, 45.1. Tis true the Kings whole choice had fomewhat extraor- dinary in it, were inftalled into t'heir office by pour* ing of Oyl upon them, 1 Sam. 101.& 16.12,13. I Kinge 19. 1 5, 16. & 2. 9. 3. Now this Ceremony See more fully our Large of Anointing (ignified that they were called by Annot - on i5»ioi- God to their office, and ftiouid receive from him ungmali^emefiemum all gifts and grates needtull for their places. Yet mmm alkni pr*fim%t m this Title is given to all believers, Pfai 105. 15. dams ad ilbm obeundum I Cor. I 22. l ?obn2. 20- 27. aecefaiis mfiruere j k* 1 Ht iinct'.o is if d no com* plettatur. i 4 Defiinatio- nem fix focatiostem ad allquod mnrnts. % Dpnsmm ad mums illud exe^wndum mccffa* riorum collationm, Rayanellus, 13- Dignities, Glories and Afijefties, Dominions , Principalities and Powers*. Rom 8. 38. 2* Pet. 2.10, "Ao^a, gfofr, J ude 8 • all in the Abftract, put for men that are fee in Power and Dignity, and becaufe of that glory and excellency wherewith God is pleafed eminently I 2- to 6o 7he Beauty of Magi fir aey. to adorn them. Though Libertines reproach them as Inglorious and fools in 7/r4f/-yet the Holy Ghoft for-feeing what fpirits would arifein Gofpel-times, , calls them Dignities and Higher Powers in refped of their Superiority and preheminence above others, and in refped of thofe glorious gifts and endow- ments which God adorns them, withall, whereby they are fitted for an honourable , fruitfull and fakhfull difcharge of their office , as wifdom to difcern between good and evil, clear apprehenfion, Magnanimity and Zeal. 1 hus even Sattl when he was made a King,was faid to be another man *. e.he was adorned with Prudence, Clemency, Magnani- ty and other Princely venues fit for his place, 2 Sam. 10. 9. and fo was David, 1 Sam.. 16. 13 . Thefe are the light andglory of a land, of whom we may fay as the people did of Dtvid, that he was worth ten thottfand of them. 2 Sam. 18. 3. &2I. 17; 14. Nails and fins upon which a 1 the burden hangs, and. therefore they have need to befaftned in afure place, keeping clofe to the Rule, of the word 5 never till then will they be a glorious Throneto their Fathers houfe, lja. 22/23. Now. the Magiftrace is compared to a. Nail faftned in a Wall, 1. "For Stability and firmnefs •, as a Nail driven into a Wall flicks faft , fo God will eitablifh and confirm the power of Magiftracy,.that it fhall be no more removed then a Nail that is driven up to the head, which may be matter of lingular comfort to all faithfuU Magiftrates.who muft look to encoun- ter with many difficulties and indignities from an- ungratefull world. Eut he that hath called them to their honcur,will keep them there, and fix them with his own hand, whileft they walk in his fear, doing juftice and judgement, Prov- 29. 14. 2. In refped of Vtilitj \ as a Nail that is faft- nedjn a Wall is fit for many ufes • fo a fakhfull -Ma- giftrate The B eaut.y of Magifiracy. 6 1 giftrate is many wayes beneficial to the people Where God hatn fixt him •, and as Pins do fatten Tencs, fo thefe help to fix us in our places in peace, in defpight of Oppreflbrs, Zach. 10. 4. . and as the beams of a building are fanned and united by nails one to another • So Magiftracy is a means to unite people together in Society and Amity. 3 . In refped of the weighty labours that lie upon him. We know every one is apt to clap fomewhat ' upon a Nail or Pin. Arms,Uten{ils,VefTels, great and fmaH we ufe to hang upon the wall .So theMagiftrate is ufually loaded with imploy merit:, every one comes to him for fupport, defence and fuccour. They lay andJeave their loads with him , all the neceffary Utenfilsof th&houfe hang on this Nail. Upon it hang VeiTels fmall as well as great ^ their Juftice is or ought to be as large as Solomons wifdom which . extended to the Hyffop, as well as to the Cedar^ Jfa. 22.2,4. They /ball hang upon him all the glory of his Fathers h*ufe, and all the Vtjfels offuch quan- tity^ even little Cups as well as great Flaggons : all affairs,greac and fmall, and ail the weight of the Common-wealth (hall hang on him from the high- eft to the lowelr. The gl ry of a Nation hangs on tht Nail of Cjovernment. 1 5. Comer ftones > which laid in the foundation do uphold the building. The main Itrefs lies on the Corner- ftones, Zach. 10. * r . out of him fb*U come tht Corner -, Whatsthat? why the word is a Meta- phor commonly ufed for Governours and Magi- ♦ itrates, 1 Sam. 14. 38. fudg. 20. 2. where the chief Phlnah, angiiluilMWw of the people (in the fountain) are called the Cor- <^ l f lc ^-> & per Mfaph. «er S of the people. As Chrift is the Corner-ftone on ™Ff. V efi r6b!ir ^ which the Church ftands, ( //4..28/16. 1 Pet.2.6.) Ml ' g So the Magiftrate under God helps to uphold the Commonwealth. 2..Thefe help to Vnite the building and keep it together chat it fall not afunder. As. ftones .laid I 3 in.. g a 7 hi Beau ty 0/ MAglftracy. in the corner of a building where two Walls meet, are thereby united, ftrengthened and fupported- fo Magiftrates are the ftay and ftrength of a place, (Efa 19. 13.) they are the ftrong Towers and Bulwarks of a State. Tis true, all the ftones in the Antulm Meupborkc voc*. building do conduce to the upholding of it ; but the ti^Pmceps qui K-mpub- main weight of all lies on the Corner-ftones •, draw luam continet,ftringit,pro- ouc t hefe and the building sannot ftand. As Samp- fpmt & nbtrat, m mgu, r ft ren g [n j ay in n j s i ocks f joth the itreneth of ^^ZJT ^tate in thefe. b 3 . As tis an Uniting, 10 tis alio an Adorning ftone^ tis an Ornament to the building, becaufe there is more labour fpent in Polifhing the Corner-itone, then in the ordinary ltones of the building, Pfal, 144. 12. Magiftrates are ufually endowed with more choice parts and gifts then others, as 1 have > {hewed before. 16. Shields of the earth, Pfaf 47. u't. Ifa. 21, $, 7^.51.1 1. thofe which we call Rulers,the Original Sh Primps Clypeus, w# calls Shields and Bucklers, Hof. 4. 18. Magistrates msMsKs. like Shields {hould protect Gods Sabboths, Ordi- nances and people in their lives and eftates from the violence of thofe Sons of Btlial which labour to bring all into confufion that they may the better en- joy their own lufts. A Shield is for Prefervation, See more in Dr.wwWj tis a kind of partition-wall between a man and 4 7 uk. " °° danger, it bears all the darts that are thrown at us. When judgements are abroad, they (hould with Mofes,fo/hua and David by prayer wraftle with w God,andlie in the breach to turn away Gods anger *» from them : then God will be fentornm fcutum^ a Shield of defence to fuch Shields of the earth. Government is that Staff of Beauty with which God protects his people, Zach. 11.7. tis called a Beautifull Staff for the profit and comfort which comes to us by it. As the Shepherds ftaft* is for di- rection, correction, defence and fupporc, even fo is Government, lAtdirtfts a man that is willing to The Beauty of Mdgiftracy. 6$ to live in Order, what to do, and whattofhun. 3. It cerrt&s him that will not be ruled. 3 .It d fends the poor and opprefled, and is a fupport to him who is wearied out with hard dealing from men. 17. Angela for Wifdom, Purity, Righteoufn«fs andKajeity. As the Angels are Uods Meffengers alwayes ready to execute his will j So Magiltrates muft be prompt and ready to defend the good, and punifti the wicked according to Gods Command- ment, 2 &UM.4. 17. 20. & 19. 27. 18. The Foundations of the earth, < Tfal. n. 3. & 82. 5 . Micah 6. 2. If the foundations be dfftreyed what can the righteous do ? When there is no Law for lewd and loofe men, what can the Righteous do but glorifie God by mourning for the things which they cannot mend, and yet comforting themfelves with this, verfe 5. that the Lordis flxUinhis holyTemple and hath hU Throne in Heaven, q. d. though all be in confufion and we can fee no help on earth, yet we will look unto God for aid,who fees and conliders the forrows of his peoplc,and who can and will help them, when men will not. Magiltrates under God are a fpecial means to uphold the world and keep it from running into confufion •, hence they are cal- BctV^tK quafi @dafu ( Gtn.4.% .8. Ifa.22. 18.) AttS > fulcrum & fund* becaufe like a foundation they uphold the building ^ mmump^uli. hence Rulers and Valiant men are called B*rrs ( Hefea 1 1 . 6. we read it Branches, the Original wilt B * dira Wf^ rmi f ut * bear both) which help to fatten our gates, and as f/'Z'f^'fi %£' the Ark was carried with Bars, 10 the weight of the- fa un j e quidm verthn t Common-weakh lieth on thefe. • Veftcs ejus. Rivet. 19 Signets or Sealing Rings whkh are neer and' dear to us, being continually worn by us^ fer. 22.24. hag.i. nit. With thefe we leal our-choiceit fecrets and ratifie what we wouUS keep fafe, wearing them as an ornament on cur right hand, aad giving them a$ Monuments to our intimate friends. Thus i v ba- wb gjves. Jofefk his Ring, £1*41.42. *n&Akaf»<~ 6&. TheBedutyof Magi ft racy. erut gives Haman his darling a Ring, Heft. 3 I 10. S* the Prodigal when he was reftored to honour and freedom from his fwiniih kind of life, had a Ring given him by his Father as a Teftimony of his inti- mate love to him, Luke 15. 22. Inthefe alfo the Jews did infcribe fome name or character of that which they held moft precious : hence the Spoufe defires of Chrift, that be would fet her as a Seal en t Uum bit bsan,i.e. that he would further afTure her of brZ^vTmdiflo, ej» h i s love and confirm it to her, that (he might be eum fmmo'Mpret'iB babe- kept fafe from her enemies,and never be forgotten re t vebemnntiflime tmare s by him, {f<*«f. 8. 6. By all this we fee Gods tender artiiffime fibi adjungere , eare0 ver Magiftrates, and how he accounts himfelf BC !lI us , hand to him when they build his Houie, promote his Worihip and defend his people. Though they may be contemptible in the eyes of the Sons of Be- hal, yet they are pretiousand lovely in Gods eye. 20. Captains, Guides, Overfeert and Watchmen, I Sant.9. 17. Pjfal. 127.1. c Prov.6.-j. Mat.io.iS. tfytuivte, duces & pra- Alls 7. 10. 1 Pet. 2. 14. As Minifters are guides fides, and Bifhops in an Ecclefiaftical fenfe, becaufe they muft fee to the flock that is committed to their charge, (^#/20. 28. Heb. 13. 7.17.) and lead Vos eHis Epifeopi in Eccle- t ^ em ^ ot ^ fa c ^ eir ^S nt an< * lives ; So Magiftrates fia'ert extra Bcekfim are Bilhops and Overfeers of the people in a politi- fum "conflituttis , dixit cal fenfe,and muft ufe all means that their people Gonftancinuslmpcr. under them may live in Peace and Piety. 21 . A Rock^a C oV * rt *»& biding place from ftorms andTempefts, 7/4.32.2. £^2B.i6.Nabum2.$. A man, i.e. aKmg,(baU reign in rigbtcoufnefs,an an d his Princes, yea all imployed under any of chefe-, nvHs> umr«.. £ Qr t j lc mean€i | j n pj aces of authority participate ( according to their meafure ) of that which is here faid of the higbeu\every one that is fet above others, may and mult fome way be a flicker and rcfrefliing to the afBi&ed. This the four enfuing Metaphors do The Beauty of i^idgiflracy. fy do excellently imply fetting forth the Beauty and benefit of Government, i . Rulers (hall be a Hiding placeand covert: , thefe are ^ words of Latitude, im- * expmejl murus Uah plying any kind of fhelter • by the fiiit we may un- t «, Portus in tcmpcflate, derftand a Wall, a highbank,a thick hedge or great Rirus in fin, Umbraculum Tree, to any of which we creep in a windy day. ** *ft u J hxC mil[0 "&**- By the latter may be meant a houfe or haven to """i &*&'" ' hrl ( ** fave ns from ftorms either upon Land or Sea- Wind pjpulofuo gravity affluto imports lefTer evil, annoying us •, Tempejfs, greater atquejatfataaventovehc- mifchiefs quite overwhelming us : Both thefe Meta- mcntioriy a graviori fiti[ y phors (hew that protection is part of good Govern- abardeHtlorixfiu Sarftius ment. Intheother two there is a further thing. m ocum# i. Refrefhment in inward drought, by Rivers of Waters which are very precious in defer ts. 2. In outward fcorching heat, by the Jbadov of a great Rock^, both moil: comfortable and reviving to the languifhing and tired traveller, almoft ready to die for thirft, or melted with the burning heat of the Sun, inthofe fpatious plains and uninhabitable de- ferts. This Text alludes to Gofpel-times,and is fitly UFE:& ber that God hath given you Magiftratical gifts vikmttm tit»/*.Mufculu$. not for your felves, but for the good of others, and to him you muft (hortly give an account of all the Talents which he hath intrufted you withalL Hearken not then to flatterers who would puff you up by telling you that you are God/, and Sons of the moftHigh, and therefore you may do what you pleafe, you are to account to none but God ; where she word of a King is there is Power, and none may fay mto him what dofl than ? Ecclef. 8. 4. and Samuel tell* the people ( fay thefe Court-Parafites ) that Kings hayeabfolute power over the lives and eftates of their Sab je&s, 1 Sam. 8. 1 1 . to 18. Thus they make Kings glad with their lyes, Hof.j. 3. and are tlte worft fort of Beafts j for whereas other beafts prey The Beauty ofMdglflracy. ; 69 pray upon dead earkaffes, thofe devour men alive. As for that Text, EccleJ.8. 4. the meaning is,that where the word of a King is, there is power, viz. to punifh fuch as do evil, and none can call him to an account for fo doings and in this fenfe none may fay unto him What doft thou? elfe the wicked acti- ons of Kings may be, yea and have been reproved. Nathtn reproved David, faying, What haft thou done? Elijah reproved Ahab for his murder, faying, What haft thou done? Tis only Gods Prerogative Royall to do whatfoever pleafeth him and to be ac- countable to none • none may fav unto him What .•>»'* doft thou? ZW 4 . 35. The greateft men in the K^fsen * %fi world are, or fhould be under Law. Tis not for rynnnm didtur dmmp- any man to fay, (Sic vole, fie jubeo, fiat pro ratione bv< 0?, i.e. liber & im^n- voluntas. ) My will's my Law ; no, Kings themfelves »* « reddendis rationibus. muft read and rule by Law, Dettt. 1 7. Anft.Poht. 1.4. 2. As for that Text in Samuel, Tis the threatning of a Judgement, and not the Imposition of a Duty. ej.d. This people fhall dearly rue the cafting off Deusboe jus'necfamt, ncc that Form of Government which I have given them^ *pprobat 3 fed tantmn pradi- for I will give them a King in my wrath that fhall €f fff&s. acerbitatem gra- deal like a Tyrant with them, taking away their ttJt&'JIa'???'' j j r- 1 c l i_-i & } j 1 tltl °M Rtgu avellst.vL La- goods and Cattle from them by violence, and mak- pide. ing flaves of them and theirs, as the Kings of the Nations whom they defire to be like, have done to their fubjeds, ver. 9,1 1. Samuel tells them, this mil „ .... he the manner of jo H r King. The Court-Bifhops ren- £J ^Z-^ImZ^ 1 j • 1 o-L-nt^ tl rr- jl ^ge noftpie fuo omae 3 led dent JtttRegu, the Right of the King, and there- per fit* arbitrio ; mn pre upon inferred that all the Subject had was in the fquitae, fedproVoluntatt Power of the King and lay at his mercy. But Mif- ??$?#** *% Mendoza f hat Hamme lech doth not here fignifle Right , or ^ „^' de in lm ^ what Kings^/f j«rr ought to do , but what de fatlo Rege/jle pljfm.fe'd \Zd they would do tofatisfie their Lufts of ambition and andeant 3 & pro fupremxpo- covetoufnefs. This will be ( their cuftom for fo the te M e ?*«» habere fe po WOrdisrendred, Gin. 40. 23. Bxsd. 21 9. l Sam. ^ 3 centra natura leges 2.13. yet that didnot juftifieth* wickednefsofthe %JffkJSX K 2 Priefts ) aius. £8 The Btduty of Mdgifiwp - , /.*,■.■■■"; V rie &$ ) not Right •, for if Kings might lawfully u7^1F«f r ffir at -' do all that is here fet down, then Ah A had not Hip>*Jcnpfi(li&ubi\fiqui- r . . .. ~ T , ' , , r . ,. . c A« Mtmtfir aquitas po- finncd in takm S awa Y Wjboths Vineyard by vio- late*? ^c^j jm omnibus lence from him : but this is exprefly forbidden, tx aquo reddatur; ut Eztkiel 46. 18. and God punifht Ahab for it, Amteofius ad Valentin. 2 !«*/* 2 1 . 1 8> but the Lord commands the King pi '. 3 2 " to ftudy his Law, and to rule according to it, (Deut. Princeps dependct a lege i7' l6 » I 7» I 8.&22.37.)whichis.dire&ly contrary to ndtur'a, dlv'md & fund*- this?*/ Refit-for there the Lord commands theKing mentali; quatenus homo eft, mt t0 multiply B W feu Ver. 16. but here tis fad he tZ U '-°fuZZ l 7h m Z' will do it, Ver. 11. The Lord commands that he wra , qitatenus Omnia- n . , ' -i^. 11 •/-.. ms, legem divham; quote- fnould not covet nches,Df«f . 1 7. 1 7-but here tis faid nus princeps, legem funda- vtr. 14. that he'l get their Fields and Vineyards menialem. Maccovius. from them, and take their Cattle and Children from them, wr. 14, 15, 16, 17. Caution. Yet this doth not debar Rulers from a l)iftingiie>td/tm eftUter te- Legal right over the perfons and eftates of men both merarim regis cupidUatem in times of War and peace •, provided they ex- t S^l T£ ** » tat lawful! manner ,«. for the promoting priva.ta.mdiM & babendi of the.publick good,and the deience of the Laws,Re- cupidhate impulfus tain ligion and Peace of the Land. fibi vsnditeti. injufte ac Tyrannice agit j fed ft Reipublica falute & utilitate id exigente, tali a pofiulat, regit fua\ p»teftate merito utitur. 2. Dift'mguendum inter rem & ret modum. Si Rex in hifce exi- gendis modum juftum ac legitimum fervet, & abfyviolentia operas, decim.is &trib»tapr» regni fui (ixtuac necejfitate exigat, no>ipoteft diciTyr annus ; ft vcfo modum neceffarium & legit'mum fuerit cgrejfus, & ex fubditorum incommodo fuum duniAxat qitarat. commodum, potejlatefud ahutitur. Gerhard de Magiftr. NowastheMagiftrates muft take heed of Ana- baptftjonthe one hand who offend in DefeB, and n„m i,itLi finhi «w* in g ive nim t0 ° lic£le i *° ne mu ^ take heed of Court- jLvtm vitam \tuLU vttia,i>t™, . . , r? 1 ■ r* r j • i_- tmrariamnt^Mom^ Clawbacks who offend in Excefj and give him too rnuch^ they make a God and an Idol of him for their Domitianus juberet de fe own ends , obeying his commands againft Gods feribhDomnus & Dens. commm ^ anc j preferring great mens wills before JET Gods hol Y w <° ru. Elijah, are fet as tftere upon Stages in the fight and. vie^f of Englifh, p- 3 15 . all the wcrldjhe leaft [pot is foon J pied in our garments t a blemifb quickly noted in our doings ; it behoves us therefore to be carefull that our proceedings be jujl and honourable. As Minifters in their calling, fo Magi- ft rates in theirs are Gods Embaffadors,and reprefent his perfon j and therefore they mull do nothing un- befeeming their great Lord and Matter. Since God condefcends fo far as to Gift them, and grace • . „.;«,*» ;«, them with his own name, they muft walk like Gods Uont* mam . crimen im- , . >.j ; m a>r An empty name is on earth As Alexander laid to one or his name, *;4ut agreatmame. fortiter pugna , ant nomen depone. Either fight like Loco ignomini* efl dignitas Alexander °r *itver bear his nunte. So fay I, either mmAigno, tnnquam fima a # i ikc God or never bear his name. Rule as God « ^.Seneca, would rule , Judge as God would judge , Pu- nifh as God would punifh, and reward as he would reward. As he hath given you more Power and Opportunities of honouring him then he hath done to others, fo he expects more from you then he hath done from others • for men to be called Gods ~, ,- • •* > • and yet fight againft God, to make Laws againft his &£/»£S5£ \ aw v7 f r r rather toabufe th t ir ,?T r aeainft ml vivent'n thromm ejfe that God that gave it , this is to be Gods in name, aiidlunt ? qua audacia inju- but Devils indeed. What ? Gods and be Drunken? flam fententiam to ore pre- Gods and take bribes? Gods and be cruel and cove- ^g^.gSSStS tous > & c - Hellis ful,of fuch g° ds - To fuch we ritatidefwiatnmejje 0)ga- ' w . . fc> . iMminteUig'nt} Qua con.- may lay as Naomt laid lometimes in another cafe, fckntia in imp'ia decreta (Ruth. 1.20.) call me no more Naomi, i.e. beau- fubfcr'ibent ea mam quam tifull,but call me Marah , bitter : fo fay I, call thofe adperfcribenda vet alta no m0 rcGods and Governors, but call them Be*fls cum oraiMt am? Calvin. , ^ ., > J Wit.l. 4 .c.ao.§ ,6. *»* Devils. Q,ueft, The Beaut j §f Mtgiflracf. ji Queft. But what muff Magiftrates do that thy may refembli Godwhofe name they bear f Anfmr., They muft labour to refemblc him fi.InWifdom. 2. Simplicity. 3 . Impartiality. 4. Clemency. % • 5 Patience. S 1 OPoor. / «■• ILL LT ] urai r Law unto him, (2 K wgt 11. 12. ) that by obser- ving the Preceps and Prefidents there recorded he might Rule accordingly. He mull know Gods Law, and he had need to know the Laws of the Land too^ elfe how will he be able to determine according to Law, if he do not know the Law ? The Scripture is the beftCounfelor for the greateft Statefeman in the world. This is the way to make him * profper, *See Mr. Strong. 31. j^ I# g # To this end they fhould get Godly and Str. fag. 617. (£/=» Learned Counfellors about them, that they may be able to refolve their doubts,and dired them in Gods paths. Tis of great Confequence for Princes to have a Joftph, a Nehemiah, a Nathan , a Daniel about them. Whillt Jehoiada the Prieft lived who was a pious and a learned man, it went well with King Joafb and all his Kingdom, 2 King! 12.2. but when that good man was dead,all went to ruine. As aMinifter muft not be a Novice left he fall into Temptations^ fo a Magiftrate had need to be an ex- perimental, The Beauty of CMagi/lracj. ~ , pcriinental, well-feafoned piece that he fall not in- to ihares : and as a Minifter fhould have fome- what in him more then an ordinary man ( ex qm- vU ligno non fi Mercurial ) * ignorant logs become not Thrones and Pulpits :, fo a Magiflrate fhould *ScemoreonPir.f. have fcmething in him that is eminent and exempla- ry,andfomething of an* Orator, whereby he may v . u» gii Telymb. de periwade to goodnefs, recall men irom witkednefs, Magtpatu. *>. 10 9iu commend the Vertuous , difgi'ace the Vitious , miht p- 1666, i*6j^~ comfort the comfortlefs , and exhort men to v * Dl Halis Solmo> ^ p «- Venue. W» c*/lr cpt the ; Empire and held it tl7m^ovlt\ by Arms and Letters • hence he is painted Handing chat.*, upon the Globe of the world , holding in his left hand a Book , and in his right a Sword , with this Motto, Ex Htroe}-, C they muft deal tenderly and mercifully with them, SfSSKSW which is the bea upholder of the throne , Fr m . hard V.Tatfyn of Amend- 20. 28. D*vid by loving compel :anor.s wins the ment, 1 3.^-5^- P- 37S* peoples hearts, 2Chron. 10.7. Hear tnj Brethren Vitigi Vnnctps nifiipfe dt arl ^ m ^ p eo p/ e $ Tloeodof.ut by his iovelineis and cle- l$h mn % menc y S ained man y Kingdoms-. The Goths (after the jo ua7^i^ death of cheir own King)beholding his Temperance, V. Aug. de lyit ei j. p atjence j Vertue, gave themfeives up to his Go- c.Z(?.& Oroiiusl. 7 c. : ,4- 'p , , r , 7)»o /W notmnt^m 1 ^ vernment. When C *a ro would claw C breeds ccro. The B eautf ofMAgiftr/icy. 7 5 breeds Impenitency, it hardens men in their fin ,and oft-times brings them to afecond murder, which the indulgent Magiftrate becomes acccflary too. When one told the King of France that fuchaone had committed a third murder-, No, faid one^he hath committed but one Murder, the other two are the Kings^for if he had not pardoned him,he had kil- led but one. Thirdly, tis injurious to the State to fpare Mur- derers, Witches, and Blafphemers^ the guilt of thofe crimes lies on the whole land, and cannot be fet off but by doing juftice on the offenders, Numb. 3 5. 33. $.ln r Patiince. God bears long with the Veffels of wrath fitted for deftruftion. Rom. 9. 22. he doth not prefently cut off rebellious finners, but waits long for their amendment. So Magistrates had need to be men of much Pati- ence,to undego thofe burdens, affronts and injuries which they muft expect ( if they be faithfull) from an ungratefull world ^ as we fee in Mofei, though a holy, meek, wife man, and one that had brought the people through many ftraits , yet when any new trouble came they were ready to murmur and fly upon him. Twasa good faying of Theodolite, If any man [peak evil of the Emperor if it be of light- ^J^mmi m fumm ' f . .' r > J . . r " r » •>- # A , potextia Mi/mas pati, «*c nefs, ttu to be contemned; ifofmadnefs^tobe pitted: qHlcqitam J e ji g i orio f m if of injury, to be remitted. As he muft in * fome cafes pwicipc inpime Ufa. Se~ ufethefword, foin fome cafes, ( efpecially in his neca dc Clemcnc. l.i. own ^ tis his glory to bear and forbear, P™*m 9. 1 1 . * A f*fa Mtfe&,wfemrt 6. In Tendernefs, 1 . To the Poor. As God takes * tru care of the Poor, the Fatherlefs and the Widow, who have none to take care for them. Pfal.68.5, So the Magiftrate who hath power,muft be a defence to thofe who have no power to defend themfelves, But of this more. Ver. 3 , 4. 2 . God is very tender ovxr his people ; they are the Apple of his eye, which is ccttlus ocnli, tender, and the glory of the eye : the Signet on his right hand, L2 his 7- 6 T& B edtity of Mx^iflracy . his Jewels, his portion, his pleafant Portion, ,<£&, So Magiftrates muft be very tender over them-, the world is apt to wrong them,and trample upon them by reafonofthe Churches weaknefs^ and therefore fhe is compared to a Vine, a Dove, a Widow, .as * Sheep,which cannot fubfift long without a defence w and fupport ^ and if .Magiftrates negle&their duty, . yet God will never fail his people, but will reprove Kings for their fakes \ and though bis Church be weak, yet her enemies (hall know that her Redeemer is ftrong. ler.^o. 34. 3. God is very tender over hisswn Name, Dy^Vor- ftip^ Ordinances and Afinfters,&.c- w ~. a ,„ . So Magiftrates as they are Gods Deputies, rr.uft Trim* Maeifbr •at mew tide- aC . . ,, b . . ,/ -■« j / -'W V, 1 . for tffe nlrnnnm verm cfpecially look to the things ot God. As God hath promovere, "& impktatcm exalted them, fo he expecis they fhould exalt his ; trobibcre. Amef, C.Conf. Name and Worfhip-, Twill be the honour of their 1 •?. cap. 15. Q^>.. honours fo to. do. This was the glory of thofe godly Kings of //><*?/, that they made.it. their chief care to promote Gods worfhip, and to abolifh all the monuments of Idolatry. D-vidhw to the or- dering of Gods worfhip, that it might be kept from confufion, 1 Chron.2.1 ,24,25 y 2g.fehoJ a p •hat fen t his - Princes with the Priefts to fee Idolatry abolifht, an.d the Truth fetled,2^&rc».i 7.j$^Hez,ckjah purgeth the Temple, 2 Kings 1 8. fo/iab «nd Af<* call: down Idols,and reftored the worfhip of God, 2 Kings 34. . Many would have the Magiftrate to defend men . in their TemporaIs,and fee to the backs and bellies of people, as if he were fome Butcher., or Oxherd, fome Turk and Tartar that never heard of God^ but as for Religion ( faith the revived Donatift of thefe HfytVmceps corpora tan- times ) tn£ K concerns not. the Magiftrate, he turn bomnttm cur obit, & mult not once meddle with thar^whereas this fhould negltget *>mos ; non emm be his cheifeft care.That which we mult chiefly pray arrnmtarium ant fubulcum *'™$™H l ™ s > cuU ^"'i^o renter, wo &. cutis fubdifrm emce and civil order-, tvs ^"^Evot'l c %' vr ell done ; and tis their duty, yet not the Principal -, ' >•-... and they do commonly fail in this, that they ufe not the friordfor this end , ro #rge *wf» fs the keeping of the commandments of the firftTtble, to a pracliceofpure religion, and to thekee ing of the Sabbath day. This u the main dmty of the Afagiftrate, reha bears the fword efpeciallyfor theg-odof mens fouls. Thus -that worthy and eminent light of England. [] That Magistrates ought to have a fpecial care of Tertfas Treatife ; of Calr Religion, See Davenam de Judice fidci, fag. 91, &f. llA P- Kolll 'P-764>0 JMufculns Loc. Com. de Adag. mihi p. 630. folio. D. Gouge his Arrows on Exod. 1 7. 1 5. §. 74. p. 3 23. Mr.-Marjbals Sermon on 1 Tim. 2. 2. Taffjn on Amendrhendmentofliie, /. 3. c. 6.p.g.-$zj. Gerha-d ' de Afjgijfrat.p. 29Q, &c. 312, &C. 2 «{■€«?«*• ;>*£.. ■ 24,25. Burroughs lrc'icum chap. 7 ,C°ttcns Keyes. />*£. 25.53. D. Bottom Arraignment of Error, pag. 3 12.ro 348.] «£9 2. If men be obftinate, the Magiftrate may and unit compell them to keep the Sabbath, and to fre? Tent the Worfhip of %>d •, though he cannot See Mr. Rutherford* Due Eke them believe, yet he may make them hear. W n l? &***§&%* • Parents may and ought to do thus much, and why Tormido pm* licet von not Magiftrates then? {Exod. 2,o. 10.) though reddat jujtos, ntplis tomtit they cannot compell them to grace yet they may lo e ft'& favittranqiii'flitati the means of grace. The Masiftrate is Enfifer Dei, P Hb f lc ' ' dum c °^ m rr ~ r> 1 c j/ u n. l • r wobowm per ilium iocr-- uoas Sword-patrer,he muit not bear or wear it for a ' ce , JHr MuTculus. - L 3 3 ihew, ; 7 g 7 be Beatttj of Magi fir dcf. a {hew, (i?cw. 13.4.) but draw it out andufe ic according as God directs him in his word, bringing the r»keet of juftice over the keadt of the Wcked-fP rov. 20. 8, 26. He muft not be like a Cypher, of no ufe but to fill a place-, like St. George on Horfe-back who fits with a drawn Sword, but never flirs nor ftrikes- nor like that Logot Wood which Jupiter threw amongft the Frogs to be their King, which they foon trampled on with contempt. A Magiftrate couchant makes offenders rampant • fin and error loofe nothing by Indulgence •, fuch ill weeds ( if to- lerated) grow apace. 3 . If they be Seducing Hereticks, he muft punifh them according to their demerits. Evil doers are to be punifht ( that isconfeft on all hands ) but re- ducing Hereticks are evil doers (Phil. 3. 2. & 2 Pet. 2. 14.) 2. Murder, Adultery, Theft, and fuch like works of the flefh muft be punifht ■ but Herefie is fpiritual murder , adultery, theft , and exprefly called a work of the fteftifial 5.19, 20,21. & leaft any fhould think that this was Legates plain that fuch ought tbe punifht even in Gofpel-times. Zach. 13. 3 . The Prophet there fpeaking of Gofpel-times, tells us that he who /peaks Uet in in the name of the Lord, fhall die for it. 2. If they be Idolaters or blafphemers, then tis de jure n*turx r agreeable even to natural light s and founded onRea- fons of immutable equity, as the glory of God, the good of his people, &c. that they (hould be punifht, and fo binds for ever. Job tells us that Idolatry is a fin to be punifht by the Judges, Job 3 1, 27, & *V. Pezelii Harmon. Re «> The * sArminiansatid Mciniant would have no Wt- monftr, & Socinia*. art. reticks punifht or once molefted by the Magiftrate ii-p. *$&• (thatfo themfelves might efcape in that crowd.) But what mifchief and confufion this would bring n Anrnrv nn to Church and State, I have * elfewhere fhewed at l^^TT^nS Lar g e ' Indulgence breeds Infolence and Impudence '*' (as we have ieen by fad experience ) When Judge- ment The Beauty of Mdgiftracy. 7P mcnt rs not fbcedily executed on evil doers, they imt>un\t* e ;J-» ; r l t are hardned and heightned in (in, Ecclef. 8. u. Mfolmti* mater, radix im. Execution is the life of the Law : it is the fame in ptdenti* , tranmffiowm Policy , which Elocution is in Oratory, the firit, *<*#*. Bern, de confid. fecond, third thing, tis all in all. When the woman • * came to Philip King of Macedon for juftice, he an- fwered Nolo, 1 will not j but (he well replied, Noli, ergo regna're, Lay afide your King-lhip then. So fay I, will you not punifh Blafphemers and Soul- murderers? then never bear the fword of juftice. Either ad like Magiftrates, or never bear the office - y either difcharge the duties of your place, or leave it to fuch as will -, for fhame let not blafphemy efcape better then Felony, let not a Cut-purfe die and a blafphemer live. Do not punifh him that fpeaks x word againfl you, and let him fcape fcot-free that fpeaks two againft Chrift. Tis a Sin to be calm and cold when God is blafphemed. When Strvetns that blafphemous Heretick charged Melantlhon with harfhnefs in a difpute againft him, he anfwered, In alii* mitu fum •, cum blajpkematttr nomen Chrifli y non it a. I can be calm ( faid MeUntlhon ) in other cafes, but not in blafphemy. And whereas many plea & conscience for what they hold, tis againft their conference to renounce fuch errors, and fucli Here- fies^ Mr.^rr^/fliallanfwerthem • r. Burroughs Irenicum i. An erroneous conlcience doth not bind • you chap. 6. p. 34, fin notwithstanding your confeience bids you do it. K.D.Bolton Arraignment 2. Whatfoever you hold, though confeience be ne- °f *nror, p. 3,37, & c .- ver fo much taken with it, if it deftroy the power of godlinefs,if this man be in Chriftian Society, af- . ter all means ufedto reduce him, if heftiil perfe- vereinit, he is ( notwithstanding his confeience) to be call out - r if poyfon be got ints a glafs,and you cannot walh it out, the poyfon and glafs too is be thrown into the fink. 3. If the error with the profeilion of it be de- structive to the State x and he cannot be reclaimed; he g The Beauty of Mjtgijlracy. he may likewife be cut off from it, or at leafl be de- prived of the priviledgesofit, and benefits by it, notwithftanding his plea of conscience. Thus he,who yet allows too much liberty in fonie cafes. Objedion, This is ferfecmion. A*fwer. Not at all ^ Tis juiKce, not perfecution to punifh Theeves and Murderers. Thefe fpirkual Theeves and Murderers are the worft of iinners •, others deftroy but the cftate or body, thefe kill fouls. 2 Its Christian vvildom to kill Serpents, Wolves, poxes, Bears, Cant. 2. j 5. 3 . Tis love and companion to the fouls of the Nemo?cre«t,n>fq*empe- wicke( j and may be a means to convert, or a: leaft rireetiampcreimtis intern. a • u j r 1 l l %*• u Seneca. Htmicis obflim- co reltrain them, and fo they may be the MimUers us bene ficiumeflmonemul- Ot God for their good, not only civil but fpintual - im t nm quo diut'm.vi- hence the Magiftrate is called an heir of refiramt'l vunueo pinres emm ex co- ( ?We« 18. 7.) there was no Magiftrate ( or as S?iTSSS tis .in the fountain, f».Jb wvr) there was no ^«H7wtf.Mufculus. heir ot reitraint to repreis im , and reitrain men Hares interdict' vel probi- from wickednefs. Thus Sauls reigning was called bniom. ?Kcat. retraining ( 1 Sam.g. 17.) becaufe by his authority Hcmuft rcftrain i.ldo- ^ re ft ra i nc d men from their licentious practifes. laters. a. Seducing Sect- t , c ~ , , < , * ... , makers. 3. Victtfus livers. When thele Curbs are gone, nodes run wild, and MMt.Lyfords scr.on D.m. people are like Sons of BelUl without a yoke. 3. 14- P 7>3>&c 4.Tisan ad of mercy to ochers to keep them from infedion •, tis cruelty to the good to fpare the bad. 5 . Had thefe Seducers and their followers power, they would be the greater! Tyrants and Persecutors in the world j witnefs John a Lejden and his fra- ternity. emit*prmtentmda,&c. -6. 1 would have all mild and gentle means ufed v.Dr.B*/ww Arraignment before men proceed to Judgement. Care fhouldbe ofcrror,/,334j^^ taken to inform their, judgements and convince them of their evil wayes. The Apoifle is for two admonitions before Church cenfure, ( Titw 3.10.) and the cenfure of the Magifbate ihould not pre- cede that of the Church. And if they be Heathens 1 and The Beauty of Magistracy, g L and Infidels, the gentler we muft deal with them to a j a „ r,,- «,;., »u l t- ■ t ***- al i . >*« fidemnullus inSdru win them to the Faith, Titus 3.23. Abominable r.jiefc nam it. fa" tiien is that cruelty of the Papifts, who by wahumane dinda, -non. immanda ; de- tortures would force the poor Indians to baptize & or " no>i tortores tdhiben? their Infants, and fay as they fay , and hold what di: ^nendo plus pro fickur they hold. All thisisbuta nullity for as a forced %Z £££' xttot marriage is no marriage, a forced proreffion is no Syntag. p. 634. profef lion . Quod cor nonfacit, non fit. 7. We mull diftinguifh of Perfons and their er- Sec this qucftion largely rors : 1 . Some are Seducers and offend through wil- debated by Gerhard de fulnefs • though they be convinced,yet they will not fjffj'^ jj**" JJ r * be convinced, but walk turbulently and diforderly, ^/i°n his Prolegomena difquieting both Church and State ^ theie mult be to his Body of Divinity,** moftfharply dealt withal, fine. The Author of the 2. Others are ft due ed ar.d milled through weak- , Bloud y Tene ™ would nefs • thefe would htpittied. , have "°" e J™* p Se . c ' nj-n- n. c c him confuted by Mr. serf- Next we mult diilinguilh or errors. i.Someare f or d agalnft Antinomy. about C>rcuwftantials and lelTer matters, making no 78. and Mr. cotton againft rent in Church or State, and here the ftrong muft ^Uiam. va.vena.nt dt bear with the weak, Rom. 15. 1. Ephef.4.2. Galat. J^^f 7 *' ****¥? 6. 1 . That friends might differ about the fame things 1 j^Vc!* *' without breach of friendfhip , a very Heathers Non eadem [entire duos de affi rms. rebus iifdcm^lncoUmi lien- 2. Some errors are fundamental and overthrow n fiff^^ua^i. the very fubftantials and foundation of religion di- £$?*&%£ redly or indirectly , mediately or immediately- quamocciM, nifi font Thus Arrians,Socinians, Antinomians, Papifts publi- burend* atd^ intolerant* in filing blafphemy to the difturbance of Church and Deumblafphemia, velma- State:fuch*£urbulent Idolaters,& grofs Hereticksfas "ffojcchuonss crimen ac- well as other grofs offendors) may bepumiht with $ #4 . p> ,$« death as appears, Exod.22.20. Lev. 24. 1 6. Numb. *Voe*a capitalipuniripoteft 1 5 • 3 °, 3 1 T>eut. 1 3 . 1 .to 1 o. I King* I 8 . 40. 2 Kings non 1"* mo > M ?** Ttir " 23.20. Ezra 6. 11. 8c 7. 26. Dan $.29. So faith J?- P , ridcau J; rL \/ t* :■ m ms -a 1 • *i v\. - r Htrcticos, blafpbemos &■ Mr. Perkins, The Magnate who u the Vice-gerent of f Mores J p \, e m[ _ the Lord, is the Keeper of both TabUt, and there fort is clandos tjje, mitltU ergn- to maintain Religion with thefmrd •, andfo may put to mentis probat dottif. Al- death Atheifit, which hold there is no Godrf which fort ^%T' cr'^Uol Mo- there are many in thefe daies : and Heretic k? which r.irJ&f*' JL ^. A V M maJkivJli 1 ™*****' *'*'*"• 8 2 the lu*ty *f Mdgi(lrAcy* Teiiitu oi> the Creed, p. ntaliMully maintain and hold any thing th*t overthrows 194. Vol. i. V. Synpfis the foundation of religion in the Churches whereof they Turior. Tkeolog- 7>ifp. 5°« art member /.Had this good man lived in our days,he Sea. %6, Wihis Synopfis would have been cenfured by forne. for Perkins the ?*t r °lf'&®MuF»K Perfecutor •, but wifdom is ■ juftified " of her own Treatife of t!ie Power of children. Magiftracy; an excellent 4. God U very tender ovir hit Minfiers. None piece to this purpofe , mult * touch his Prophets to hurc them ^ he takes where all the Anabapu- ^ injuries done to them as done to himfelf -as thev flick cavils arc antwered. /•■'. n c . * T. J •Net toft* oris,** t*tt* arelubjedto greater tentanons, fo they are under 'fMftfs, more lpecial protection h he holas thefe Stars in his right hand, Rev. 2. 1. SoMagiftrates {hould he very tender over the Mef- fengers of Chrift , who are the beft friends ( if they befaithfull) that Princes have in the world. Magi- ftracy and Miniftry , the Word and the Sword {hould go together. The Pulpit guai ds the throne-, hence Nathan is called the friend of David, 1 Kings 4, 5. King J gram calls Elijah his Father, 2 Kings 6, 21. and fch«faphat calls the Levites his Sons, 2 Chron. 29. 11. and He&kjah fpake comfortable, delightfull, pleafing words to the hearts of the Le- vites, zChfon 30. 22. TheMagiftratemuft protect, their perfons from Violence, and their maintenance from the incroachment of cruel cormorants ^ lead byfamifhing them he bring a famine of the word upon the people. He mull plant the word where tis wanting , and continue it where tis planted- Twas well obferved by Queen Elizabeth when OMaium populum in quo the Jufti ces of Peace in the County- of Suffolk^ uitoore & uno ammo urn- met j^ M a j e ft y j n progrefs, every one of them ha- £Sr£v£3 »« §» Min f r b * h ™ v 1 f <* tl * R^fon (now faich- focietate continendam & the Queen) why the County ot Suffolk, is better augenim confpiraverit > governed then other Counties -, it is becaufe the Non mmiit illmhxc adrrn- worc | anc j ^ f wor d g G together. Then Church and ni*«»>f a *"Y?™ State are like to flounfh, when Mofes and Aaron, ^^tZt^mlt *********** ?*fh»a,Z*ch. 4. H. go hand in hand fa JuriiMS Ecclef.l. 3 . c.5, together. When the Minifter reproves fin, and the Magiftrate TheBedutfofMdgiftracy. 8$ Magistrate -punifheth it • When the Magiftrate makes ufe of the Minifters dire&ion , and the Minifter enjoyes the Magiftrates protection -, when fojhua joyns with £/w^er,and David confults with Nathan and Gad the Prophets of the Lord -, and fofiab with Bnldahi and V^ziab vvitn Zzckzriah th« Prieft, then and never till then can we look to profper,2 Cbron.26 5.T1S Aarons office tofpeak,but tis Mofes his Rod that works the wonders. Minifters muft Preach, and Magiftrates muft punifh offenders. 7. As God fearchetband inquiretb in'o mens cattfel before be punifh • and though he be thefupream and abfolute Judge of all the world,yet we find that he flrft cited /£&i0,and gave him a fair Triail before ever he turned him out of paradife, Gen. 3. 9. to 20. He never proceeds to judgement till the fad be clear- though he had a cry come up to him concern- ing the blood of Abel, and the wickednefs of Sodom, Licit Deo omafnt aper- yet he fearcheth and examines the matter to fee if ta t imtafatyxfato am- it be according to thereport, Gen. 4.9, 10, 11.& tt iM*JT* 18. 21. So theMagiftratemuftbewefladvifedwhat he doth,and ponder all circumftances before hepafs fentence. So did fob (Chap. 29. 16. ) The cayfe that 1 knew not :, 1 fear ched out. OjermxA go before Terminer. Firft Hear, and then Determine. No- thing muft be done raflily and unadvifediy , but upon ferious and mature deliberation muft they proceed to judgement • elfe the Judges temerity will prove the innocent perfons calamity. As the Phy- fitian before he prefcribes a receipt or diet to his Pa- tient, will firft feel the pulfe, veiw the Urine, ob- serve the temper and changes in the body, and in- quire into the caufes of the difeafe, thatfo he may apply a fit remedy fuitable to the malady : fo ought every Magiftrate in caufes of juftice to hear both parties with equal patience, fully and fairly -, to exa- M . . . mine witnefles throughly, and to lay together all al- .^..fj*** al } a!4!d W 1 • j-'j j-it» iwi&ita altera , gmutn legations,and give judgement accordingly. Reports Uctt fiatmit, baud Lm and probabilities are no fuflicient ground } there muft trit. Seneca in Medea. M 2 be ?4 7he Bednty *f Mtglftrwj. be a proof, and that by men approved ^ elfe a ftvM may getfalfe witnefTes toaccufe an Innocent Natrah. Judges muft not firft hang a man and try him af- ter :, the Law condemns no man till it have firft heard what he can fay for himfelf, ?ok» 7.5. ASls 25. 1 6. Tis worth obfervingwhataheapofwordsthe Ho- ly Ghoft ufeth to make Magistrates cautious in this kind. 1 . They muft fearch, 2.1nquire, 3. diligently. 4. they muft fee that it be true and certain that fuch an abomination is wrought. 5 /.hen and not till then muft they proceed to Judgement, Dent. 13. 14.& 17. 2,4. & 19. 18. Judges 19. 30. many cafes are dark and difficult, and fo cunningly contrived that tis the Kings honour to fe&rch it cut , Prov.25.2. as we fee in Solomon in that difficult cafe of the two Mothers, 1 Kings 3 . 16. 28. And if in lefTer matters it be folly to anfwer a matter before it be heard ■ how much more in fuch weighty cafes? Prov.iS.i 3, Judges efpecially muft take heed what they do. ^2 Chr. 19. 6.) and therefore twas a great over-fight in Dw'td to give away good Miphtbojheths land be- fore he had heard him fpeak for himfelf^iW. 1 9.29. 8. As Godjttdgeth by Z,4»,though he be Lord Pa- Jubem Rex legum com- ramoU ntof all the workLand being abfolute in him- pendium propria mam de- r , c . , . , . ... ,'• T ° . r fcribere, quo maris eaprt- felf might make his will his Law, and none may fay cepia iahtrem animoiwn unto him What doft thou ? yet he judgeth according legembxs elabuntur fenten- to the Law of nature. 2 .By the Moral Law, 3 .By the ti* t quod lettio moras non Gofpel. So Rulers muft rule by Law ' and not ssssr&s? b y Luft - ( D r i7 ; &),*& tv or t s have menti finmla fideliter. power with them, ( Ecclef. 8. 4. ) then they are Philo de crcat. Princip. the higher powers indeed whom none may refiit but Wonal'wd poteft Rex quam ac his own peril, ( Rom. 13.. 2. ) whereas a Ruler quod de jure potefi.SccLex^ and hjs win Qr luft {$ the Higher Weaknefs rather exedfent 7 peke \" ' this then the Higher Power. The ftrengtli of Princes mrpofe, by Mr. Ruthtr- lyeth in the Law , as Sampfons ftrength lay 'ord. in his locks , and thefe are the peoples fecurity. Rex eft Lex animal a.Vhilo. * ^4^ are the beft walls of a City • without them, »V.Pluraapud Gerard. ev en walled Cities want defence -, they areas phy- de Mmjtrat.p.iiu &c. r . 1 1 1 1 «_r 1„* • Tm 6 lick to the body, both for preventing and removing of I The Beauty tf CMdgiflracj. 8 5 ©fdifeafes : yea they are as-the foul to the body- without them the Common-wealth would neither Jufium eft Vrimpm legi- ble beauty nor being/Where the Magiftrate obeycs * Ui obtemperare fuis - y tune the Law,, and the people obey the Magnate there ZK$g*S& is both beauty ,ftrength and fafety. Such Magistrates tp f eiUi5 reverentim pr*- as Practice their own Laws, may the more boldly bet. Ifidor. punifli the TranfgrefTors of them. David that Lycurgus nihil lege uUH went before his people in ah. holy Example , £w* * <**?, Cl ji us nm • j • n l 1 ~r~~ •► l PJ e P">nus m fc docHmen- threatens judgement againft the workeis of iniquity, g^ Juft ^ Hi{U<3 , Pfal. 1 01. Twzs Lycurgus his honour that he never §, 2 . made a Law which himleif did not pradice. 9. god dtth communicate his Goodneft tt all; he caufeth his Sun to (hine upon the jutt and unjuft. l^^f t,Surges Str ' So publick perfons fhould have pubiick Spirits- their ^eachtitfii.^* ^ 34 gifts and goodnefs fhould diffufe themfelves for the -j- See Mr. facombs Ser.on good of the whole. *Their great care (hould be to Aits 13.36. promote the publichlntereft more then their own. * 1 ;>f e fe mnhabw, p»ft> to&AMfi,, jfe* 3z. .0,.., »* i n^,glS£F lm r ( Chap. 5. 6. to 19.) and Davtd ( 'Pfal. 137. 5, 6, Nm fraei Ht ^ f„y ltis \Atts 1 3 .3 6.)who ferved God and not himfelf in his cngfap, fid ut ipfi de te. generation. *Twas Cafars high Commendation,that Bern. he never had himfelf, after the.worldhadhim for a + ty**** fmm fpeUa ^ U-- c r uriu commodum, Rex vero [m- Governour^ his mind was lo let on the publick that diterum. Arift. Polk. 1. 8. he forgot his own private affairs. The- Stars have c. 10.& Philo li.i. Allegor. their brightnefs not for themfelves but for the ufe p. 108, 109. of others. fTisfor Tyrants to feek themfelves- it **«*«» Ptf*»&ffW» becomes good Governors to feek the good of their S^^ temove- people. Tis therefore made one fpectal Qualification Mi f ed publlCA d am m. & Property of a Magiftrate that he be not covetous Claudian. nor felf-feeking.*.EW. 1 8 .*2.he muft notonly be an v - p ^"<* *« Polyanthea, de Able, Wife Religious, Juft man, but he muft be one !£«* fuU,V eipeaally that bates covetoufneft, that bitter Root 01 ne( j; n my Comment on Bribery,. Partiality ,Symony, Per jury ,Sacriledge and z Tim. 3. i.p. z6, 17. & Pufillanimity. A Magiftrate (hould be. a Magna- Gerhard.de M^gifir.p 270. nimouSjYaliant man,but this fin difpirits a man, and ^ er Mr> ^.tottim Anac makes him cold and cowardly in the caufe of God. Mil$tm angujli ammh Nowallthofe Governours^ that are thus Quali- tam^parvi quam amare di~ fied and do refemble God in the Particulars menti- vitias. Cicero lib.i, Offic. M3 oned, 8 $ 7 he Beaut) of Magiftrdcy. oned, (hall have Gods protection, the bleffing of their people,the comfort of a good confcience when they come to die ( as Mofes, Samuel, He<.el>iah,Ne- kemiah; ) and at the day of Judgement ( when the wicked ffaall cry to be hid ) theyfhall appear with .comfort and confidence before Chrife Tribunal. pee nine Properties of a good Magiftrate in Mr. Frofis Ser. folio, p 288, 289. Dr. Halls Solomons Po- liticks. Vol. 1. folio, p. 209. See eight Qualifications in Mr. GamnlsSer. on 7/4.3 26.p.29,&c*Ntf.i.ivefj, fehofaphats charge, p. 135 &c. Mr. Baxters Sheet of Directions to Juftices of the Peace. J {_ Yong Gentlemen that are towards the Law, may do well ( in their minority ) throughly to per- ufe Plutarch* lives^ and fpecially his Morais, Seneca, Xenephons Cyroptdia, and Mr. Peachams compleat Gentleman ■, they are full of excellent Notions both for Speculation and Practice .; and are all Tranflated into Englifh for common ufe. ] Queif . Will not this difcourage inferior people when thij hear great ones called Gods, and fee them exalted ; when thej are made to (erve in inferior tailings ? Anfa. Not at all •, for there is much of God may be feen even in their callings. The Husbandmans calling is lookt upon as a mean imployment, yet the Lord tells us that tis he who teacheth him to Plow, Sow, and Harrow, (Ifa. 28. 24,25,26,) Ashe teacheth the Warricr to fight, Pfal. 18. 34. and the Ruler how to fway the Scepter, and Bezaliel his curious works, Exodus 35. 22T0 hegiveth Wifdom to the Husbandman how to order his affairs with difcretion. Tis reported of Her at lit us that when hisSchollars had found him in a Tradefmans fhop, whither they wereafhamed to enter, he encouraged them hying, J%uad neq ,tali locodii defiant immor tales. That the Gods were as well prefent in fuch places as in others -, intimating that a divine power and wif- dom might be difcerned even in thofe common Arts which The Beaut j tf Mdgiftrdcy. 87 which are fomuch defpifed. Hence T*rentin*< per- fwaded his friends to go with him to a Forge, and he would (hew them Gods handy work there (/»- %r , .,. • .. • /• . # • . • m-\ ; __ NiM tn n&tura. return tarn, trotte, tnqnxt , fmt hue nam To think ( faid he ) that I who have Judged orhers am going now to be judged my felf. As Mailers on earth muit remember that they have a Mailer in Heaven (Co'of. 4.1.) fo Judges on earth muft remember that they alfo have a Judge in Heaven to whom they muit fhortly give an account. Lee Judges then remember that excellent counfel ofjthofopb t to his Judges, *lCh>-. 1 9.6,7 T*ke heed what jedo,for ye judge not for men but for the Lord wb> u with joh in t he judgement . i . Here is a duty enjoy necT, and that is \ Circutt- *Sec this Text more fully opened in Sibelius 3 Tom. Concio 10 p 38 a. & Mr. BlaclftveUs Ser. on the fame Text,Preacht 1644. and alfo lAx.Cafe, Preachc t'sJeten Reafons for >S»« «^y«« w%ake heed what you do, this, in Ur.Levify his Ser. which is again repeated; here is caution upon cauti- on, ( ver. 7. ) to make the deeper impreflion in them. 7.^. the execution of Jultice is curious work, you had need therefore of open eyes, fteady hands and upright hearts. 2. Here is the Mea»s to attain this, let the fear of God be upon you, ver. 7. He that fears not God,wili little regard the diitreffes of men, (Luke 18.4.) and will make but a forry defender of fuch as do fear him; whereas he that truly fears God, dares not wrong man, (Gen.42. 18. Nebem. 5.15.) Piety advanceth Magistracy, tis the * Honour of their Honours; as we fee in f Confiantine the Great ; and therefore tis made a chief Qualification of a Magiftrate, that he 'f'tbitate e'miniaUVecet Yd be one that fears God, ( * ExoA. 1 8 .2 1 . 2 Sam.2 3 . 3 .) quod optimum efi,ab opti- and keeps his Commandments, JoJbuai.S. Pful.z. mo celi. Stobxus. 10, n,i2. The lives of Rulers are the Looking- fr^«1SSS*« Si** by which WW dref * themfeives, and the (Pius) hi felix civitat. Ruleby which they walk; they had need therefore Ariftot. V. Pima apud to fee how they walk ; for, fuchMagiftrates,ufually Langium in Polyanth.dc f uc h people. This fear ot the Lord is the foundati- MagiftiacQ. ii.p.i^©. on f all other Graces i and where this is wanting all on this Text. p. 93. Officium gent is magni mo- ment i-, multum potejtn pro- dejj'e &■ rbeffe ; conftderate igitur diligentery &c. La- ▼ater in locum. * V. Beauty of Holinefs, p.ifz. jV Aug.de Civit. T)ii L^. cap. zj. • V. Frbfts Ser. on Ma- pftr.p.zZZ. folio. 'Deco- rum efi ut qui dignitate, The Beaut j of Magiftracy. 89 all is wanting- all vertues without this are but empty fliels, (hews, (hadows. Z.They muft not reftett ferfons in judgement ,(Prov. 18. 5. ) be they old or young, Rich or Poor, Ci- tizens or Strangers, ChrilHans or Heathens, friends or foes, he muft not look at the Greatnefs of their perfons,but the Goodnefs of their caufe. As God refpefts not any outward thing in man to move him todofoandfo- fo Rulers mult refemble him. Par- tiality ftaineth Juftice,and cuts in pieces the very Nerves of a State. 3 . Take no Gifts. * Bribes blind the eyes of the » $ee my Comment, on wife , and make them to pervert judgement. iTim 3.1. p. 27. Judges anciently were pictured without hands , J ud R« are callcd Gods > and without eyes. 1. Without hands , to note ^ d ^y^Sdv& f* that Judges muft not take gifts. 2. Without eyes, be- ' g ' yr * ing ' caufe they were to adminifter juftice according to every mans caufe, without refped: to any mans Rela- tion, whether friend or foe ; as Chrift, fo thofe that rule under him muft not judge by outward appear- ance, but they muft judge righteous judgement, If a. • 1 1.3. There are four great perverters of judgement, viz. fear, favour, hatred, Bribery • this laft is not £uatuorifia 3 timorjdi*i*» theleailofchefour, and therefore is fo frequently *M»&tff> s& P** condemned in Scripture, Exod. 23. 8. Deut. 16. r £S r Wt 17. & 16. 19. & 27. 26. fob 15.34. Prev. 15. 27.(^17. 23.(^-28.21. ^29.4. Pfal 26. 10. Jfa. 5. 23. Amos 5. 12. Micah 3. 10. Alls 24. 26. They muft imitate Mofes and Samuel who cleared themfelves from this fin , ( Numb. 16. 15. 1 Sam. 12. 3.) "For he that taketh a gift fclleth himfelf} and is bound to do fomewhat for the bribe he hath received. Tis therefore madeone note of a Citizen of Heaven that he defpifech bribes, and take's no rewards to condemn the innocent, Pfal. 15.5. 7/"^.33. 1.5. Thexeis no difference in Gods Di&ionary between Bribery and Theevery,7j^.i. 2 J. There is little difference between Give ye, andDe- N liver go tht Beauty of Magijlrdcy. liver yc •, unlefs it be this, that the one goes in chain of Gold, when others lie in "Fetters of Iron. If any would fee the Q^eft ion Hated how and when a man may take a gift, let him perufe Rivet on Hofea 4. 1 9. p. 617. folio. Brochmand. C. Confc. 2 . VoL p. 5061. 4. Since we are backward to the beft things, fe- hofaphat ufeth Motives to encourage and excite Judges to a careful and confeientious difcharge of their duty. 1. They Judge not for man, L e.tioc [imply in the name and authority of men, but for the Lord,who is the Supream Ruler, to whom theymuft account: and therefore it greatly concerns them to take heed what they do. Kings caufes call for great care and confederation : he that will manage them well, mud take heed what he dotb. 2. They muft confider that God is with them , which ferves firlt for Cautionjf they do ill, he is with them to punifh them : for though they be mighty, yet God is Almighty, and there is a greater then they, ( ?<>£ 3 3 . 1 2. ) who (lands in their AfTemblies, not as a bare Speftator, but as a Witnefs, Judge and Avenger of fuchas act unrighteoufly, Job 12. 18, 1 9, 2 1 . 2. It ferves for comfort; he is with them to defend them if they do well. The Devil throws his darts principally at them : they deftroy his King- dom; and therefore he ufeth all means to deftroy them^ he faith to his Agents is Aram the King of Sjriaizxd. to his followers ( 1 Kings 22.3 2 J Fight neither with fmall nor great, but againft the King of Jfrael ■> for when the Commander is conquered, the Souldiers fly. 3 . There is no iniquity in the Lord ; there is no injuftice in him , and therefore let there be none in you. But of this fee mort Vtrfe 2,3. of this Pfalm. How great then is the fin of thofewhoarenot afraid in the very eye of the Al-feeingGod to favour wickednefs The Beauty of MdgiJJracy, 9 l wickednefs and aft unright<:oufly. Tis true they will formally and in words co*hfefs that they reign Dei gratia,& providentiaDeitftl they are fo blinded with their Pomp, and infatuated with their Greatnefs, that God is not in all their thoughts, nor mutt He, his Laws, or People have any room amongR them. Sec four ^ od Leffons ThefethePfalmifttacitely reproves, by telling them from Gods-al-feeing eye that God ftands in their A(Temblies,and takes notice in my Commentary on of all their ways. * Tw* 4. x. obf. i.p-\o6. Obfcrvation 9. The judgement of 'fudges is the Lords judgement, Dettt. 1. 17. zChron. 19.6. they have their power from him , John 19. 11. and therefore fuch Judicium efl ipfius pei as ftand before Judges , are faid to ftand before Originaliter, authoritative the Lord, becaufe the judgement is his, Deut. 19.17. t\u^%\%m% yea though they be wicked men yet he judgeth {iSmentliiter.^ amongll then^ though not always by confenting and judicium Dei efoproinde approving of what they do (for they oft errand do Judex in tribus izeodebtt un juftly ) yet alwayes by obferving and over-ruling confomarijn Poteftate,* Would God ( think we ) (land in their Aflemblies and judge amongir them,if fuch judgements were unlawful ? or would Chrift have approved ( or not racher re- proved men)for going before ;he Magiftrate ? Luke 12. 58. & 18. 3. Tis true indeed, 1. A man (hould not go to Law for every trifle : for every vain, hairy word, or petty trefpafs to difquiet a mans felf, and mdeft his neigh- bour,argues a turbulent unmortified fpirit. Tis the glory of a mantopafs by fuch petty offences. Men fhouidnot for a fix peny damage fpend fix pound ^ Tis a fhame that our Law is not rectified in this par- ticular. 2. He muft not go to Law in malice, or with a re- vengeful mind to deftroy his neighbour, but he mull „. r , do all in a fpirit of love and meeknefs, defending ctmnt pe&tra. himfelf from wrong by Law, and feeking Peace, Truth and Righteoufnefs. 3 . A man mult make Law ( as men do war) their laft Refuge. He muft ufe all wife means to prevent it, by offering Peace and Reconciliation, referring Sapimtem omnia prius ex- it d pmtin o lt $ as i on « as may fee; and when no- term > quam armis atcet. J. r ... . ° rein .u t j ercnt * thing will do, we may lafely fly to the Law. The Anabapifts hold it unlawfull ( what ever the injury or abuie be) to go to Law, or leek to the Magiitrate for aid. But their folly will eafily appear, if we confider, 1 . That God hath ordained Magiftra- cy for this very end, to fuccour us in our diftrefs. 2. We have Examples of thofe who have pleaded their caufc,and that before Heathen Judges) as Chrift before Pilate , John 18.23. and i\*#/(when he wasin danger) did plead the Law, and appeal to Cafar, Aclszi,. 3. ^25. 10, 12. i Objection. Mat. 5. 39. 40. Chrift forbids us any reftjiing of evil, &c. Anf-wer* The Beauty of Magifiracj, 91 Anfve. Chrift freaks there againil private and inordinate Sec this Text more fully j- c xxt u 4 r. rr „~A vindicated from all Soci- revenge,procecdingfrom Wrath and Paflion ■ and manCavils> by GefM notagainft lawfull, ordinate publick defence before de Magifcat. p.-$6 . a Magiftrate. 2. The words are not Pofitive, but comparative. qJ. rather then thou (houldft be provokt to reward evil for evil, furfer a double injury-, and if by thy bearing and forbearing Peace may be preferved,the Gofpel honoured, thy profeflion adorned, and thy Brother bettered, then thou mud fufTer two injuries rather then revenge one. Objection z. I Corin. 6. I . to 8 . Here ( fay the Anabaptifls) the Afoftle fpeakj againft mens going to Law, Anfrc. There is no fuch thing in the Text,as will eaCly appeartofuch as read it at large. .• . ^ ,.,, . i . The Apoftle doth not fimflj condemn mens go- JJ n ™ ad dl ^ fm _ ing to Law, but he condemns their bitternefs and pn c iter:mmfimpliciternon cruelty in Lawing,not bearing one with another, but repnbendit judicia, fed le- veling one another for trifles, when Chriftians nuritaem in litigando 3 ihould be patient, ready to forgive injuries , ac- f od mh , il F™ tl r m . g*£ ,. .V A brin S s in God hirofelf re- proving them : hence fome Interpreters conceive that for explanation fake the word [_ faying ] may fitly be added to the end of this firft Verre :.' Cod ftandeth in the Congregation of the mighty, he judgethamongft the Gods, Saying, How long will ye judge unjufily ? q. W .Since I am prefcnt and prefident amongft you, how long will ye favour the wicked, and plead their caufe againft the innocent ? In this Verfe we have 1. The fin reproved in ge- neral , and that is Vnjufi judgement ^ a fin moft proper and peculiar to Judges. To be covetous, envious, 7 he Beau i j of Magi fir tej. P5 envious , paffionate and proud, is evil ; but to judge Unjuftly, to jultiJie the wicked, and condemn the juit, is not only abominable , but an abominati- on in the* Abftraft, Prow. 17.15. This is t iniquity 'How Aborts increafe c r . ? c J * J the Scnfe,Sce my Scbools- and perverfnefs with a witnefs. Gl(ard R , de ^/ . s f G/t.mel ( the wo d in the Text) which fignificth iniquity or petverfnefs , comes from Gmva!,io deal pcrvcrfly and wickedly. 2. Here is the Duration of their fin , implyed in the Word Vfquequo y how long? it implies that they hadforalongtimeperfeveredin this Practice^ and u {^% 1 'tbic%Z- therefore he doth not (imply fay, ye do Unjuftly , $* ptrfeverabitis' 'in hoc But how long will ye do Un juflly ? How long will ye peccato iniqttl judiemdi ? favour the wicked in his wicked/iefs, and condemn l'ifcat. thejuft? The * Interrogation is a vehement Nega- * See ^J ^bool^Gu^., tion.^. d. ye ought in no wife to continue fo long in Kw ' c 3°. your injuftice as you have done. 3 . Here is the Generality of the finners implyed in theword,TV^ how long w.liye,*. f.allof ye judge unjuftly ? There might be fome few, ibme glean- ings,as the prophet fpeaks ( Mica. 7.1,2.) of juft Judges, but the generality was very corrupt. 4. Here is an Exegefis, anllluftration, or ( if you will) an Aggravation of what went before. Ye Sec this phrafc moreful- judge unjuftly-, what's that ?why,jyf accept the per/ens ly explained in ?! r. Caryti, of the wicked, q.d. ye admire their perfons,ye favour «J fo l h 8 - p* 77 ' r • their faces,ye plead their caufes - 9 butthecaufeofthe ^^'ZSZ™!*- Poor and the Righteous man cannot be heard. In m yatim alicajm tliquii the Original tis, ye accept the face of the wicked.Novt facere. Leigh, to accept, the face of a man, is. an Hebrew phrafe, and fignifies a (hewing favour and refpect to a mart. Ntodjcitimp»sfu{npins> Gtn 19.22 The Angel Itells Lot.b* he U,#J f $?J23&& his face, cj.d.l have lhewed favour to thee, and r Mn _ de qut {,ufvis impih, have given thee thy requeft.The words feem to be an fed de hs loqui quifteffa- Jggravation of their fin^ they did not fin through biles funt vel propter weaknefs,but through wilfulnefs- not through fimple I™™ ^ffi]^™ 1 ignorance, but prefumptuoufly ^they fought the Mufculus.^ "" ' faces 9 6 The Beauty of Magiftracy. faces and favour,not of poor mer^ or of friends ; that might favour of fome humanity ( though it may not be pra&ifed in judgement) yea they fought the faces *l&(Mgkam, 'imp-obi, in- not fimpty of miners, but of wicked, potent,* turbu- quieii, turbulcnu. lent, notorious finners. To get the favour of thefe who could bribe them, or fome way gratifie them, they perverted judgement, and inflead of punifhing the wicked they acquitted them ^ and inflead of' defending the poor, they contemned them,and tram- pled on them. Sdah. . Where we find this word ( fometimes) there is in Seisin nifcriptum mo- that Verfe fome remarkable thing • as in this net malum hoc quo mhil Verfe it fignifies as much in Englifti ,as if David magis execrtmdum, pajfim had faid, O how great and greivous an offence & apudeosquoL qui ad- j s lt before God, for favour and affe&ion, for sifts *£fiZt££> and S-at^efs, to pervert Juftice and Judgement ! Bucero. It comes from Safal, which fignifies to raife or ele- vate:, and fo it may fignifie the elevation of the mind Cantor ubi ad banc vocem in marking,or of the voice in finging. It fometimes pervenerat, attoU bit vo- fignifies an Affeveration of a thing fo to be, and an cemfuam-y &hoc fignum admiration at it. Itisufed feventy four times in erat graven ibi fentcnuam jot re continer'h'w. quam aiimm •J«- il F LUlt * intendendus trat\ reddititr a doftisper plane, fitmme, vehementer. Rav melius. Sec more in fuchas Comment on Vfd.i.i. & Rivet. inPfal.14;. 6. p. 170. folio Obfervation 1 . Even great men when they go aftray, wufi be fiarply reproved! God doth not here barely fay, Do not unjuftly, do not refpeft perfons , &c. but as one that is angry with them, he (harply and feverely ex- postulates tne cafe with them, faying, How long will ye judge unjuftly, and refpeft the perfons of the mighty? And as God, fo his Embafladors according to their places muft not fear the face of man : but as occafion requires, they muft tell the greateft of their 7he Beauty ofMagiflracy. 91 their fins* yet with a* Prudential confederation of all Circumftances • for if we muft refped Elders for * Sec Mr. Reyners Go- their age (iTim.yi.) then much more Rulers T^*** thcTon S uc ' who are fetin publike place of dignity : and there- F ' fore as in the reprooving of all men, fo efpecially of great men, great Wifdom and Prudence is required - t as we fee in Nathan who wifely catcheth David in a Parable, ( 2 Sam. 12. 1, &c.) and that Prophet which caught Ahab in his own words, and made him pafs fentence upon himfelf, 1 Kings 20. 39,40. Tis not for every one to fay unto Kings, Ye are wicked, fob 34. i8.TisMiniftersandfuchasarecalledtothe work,that may with Elijah tell Ahab of his wicked- nefs.Tis a Samuel that muft reprove a Saul, ( 1 Sam. 1 5- 1 P-) Jfaiah reproves Hezekjah, ( I/a. 39. 6.) Jeremy King Zcdekjah ( fer. 32.4.) and John Bap- tift Herod: If great men doamifs we muft not itick to Jay to Kings and Queens, Humble your J f elves ', fer. 13.19. We are fet to watch not only for poor mens fouls, but alfo for the fouls of Rulers ^ yea rather for them then for others, becaufe by their Example they do much hurt or good. Many think it no fin to do, what they fee great one do. As like Prieft,like people, ( fer. 50. 6. Hof. 4. 9. ) fo mually like Ma- ftratejike people ; if they be good 5 the people will be the better, fudges 2.7. fojh.24.24.. Davids boun- ty in building the Temple encouraged the people to Great men fliould be follow him, 1 Chron. 29.6,7. If the King of Nini- |°°j^ en s X **"£&• veh humble himfelf, fo will the people, fonah 3. 6. ratleiis t ,n *h l0 4> Rulers are like Loeking-glaffes, by which moft men drefs themfelves • if they be bad, like great Cedars when they fall they bring many branches down with them, and crufh the fhrubs that are under them. If Jeroboam fin, he'l quickly draw all Jfrael to fin with „..,., ,. / • ,r- t- rC } T» I L "l I L- Mobile t*!t (UHr fetftptf CU» him, 1 Ktngs'14. 16. If a Ruler hearken to lyes, his Pri/t(ipc ^^.ciiudisw. fervants will be like him, Prov. 29.12. This made the Pharifees to rejeft Chrift becaufe none of the Rulers believed in him, John 7.48. which made Lu- O titer $% The TSiMty of Mdgiflraej. ther to (ay, Prim ipum deliUa funt plane Diabolic*. Great mens fins are the greateit fins, becaufe they fin againft gieat means of grate, and by their example do much mifthief. When the Head is -unfbimd,the A uptte pvmm compu- fe , ft need§ mif n0 error f dangerous ' as that which proceeds from the Ruler, £cclef.io.$, Jertffaiem was full of abommations^whats the caufe? why the Prophets were prophane, and the Princes were as roaring Lyons, and the Judges Wolves, Zeph. 3. 3. Subjeftsftudy the lives of. their Princes more then their Laws,rhey fhouid therefore be great Reformers (as A fa, fofiah, and He zekjah were,who drew the people with them,) zChron* 15.^*31.. 1 , &c. Greatnefs accompanied with goodnefs is like a Ring w tharich Diamond which inhaunceth the price. Now the Prophets feeing that the publick enormities of Rulers have fuch an influence on peo- ple, have enveighed fharply againft their fins ,( if a. 1. 23. '& IO. 1,2,3. Hofed$. i.Micah 3. 1, 2.) and the command is general without any limitation to high or low ( 1 Tim. 5. 20. ) fuchas Jin before all , rebuke before all that others may fear g Indeed if their fins be Private and meer Infirmities, we mutt with the mantle of love cover them, leaft we exafperate inftead of healing them. Ohje&ion. Such plain Preachers are counted the. Xroublers of Ifrael,^r.37- *$&*% Atnosj. 12. I Tis true, they have been fo accounted, but it hath been by wicked men who have themfelves been the Troubles of jfrael, as Elijah told Ahab x 1 King* 18, 18. 2. If great men would but hearken to the pious counfelof.Godsfaithfull MefTengers, k wpuld'pr*- ventSeditiors, Tutnults and Troubles in their Ter- ritories. Obfervation The Btanty of Magijlracj, . ^ Obfervation 2. That continuance in evil is a great evil. How long ( faith God) will ye judge unjuftly ? and when will you make an end of your unrighteous pradifes ? To do anunjuftad: is ill, but to^erfevere for many years in ading UnriglKeonfnefs is the height of evil. As perfeveranee in goodnefs is die Crown of good- nefe, fobi.-i,. fo perfeveranee in fin is fin in grain, h -wmm* eft errore, r.t tis of a deep dye, tis hardly if ever fee out again. ^' Geff^^ * Obfervation 3. Tis no wonder to fee fudges judge ZJnjttflly. They did lb here, and God complains^ oi fuch elfe-where, If a. 1.23. fer. 5.1. Mic. 3 . 9. there are feme fuch now, and there will be fuch to the end of the world, even till he who is Judge of Judges (hall come to Judgement,and (hall abolifh all RuleandDominion. Wicked men in all ages have the fame corrupt Na- tures and Priaciples within them, and when Temp- tations come they difcover themfelves. Befides, the world ever did and ever will love her own^ wicked Magiftrates will favour wicked men -, yea if there were no Bribery nor flattery in the world, yet wick- ed great ones would favour fuch as are like them- felves. Obfervation 4. Few great men are good men. Some there are but they are thinfowr. Not many wife men, not many mighty, not many Noble • i. o fome few are cal ed-, * 1 Cor. 1. 26. They are fubjed to great Temptati- ons, and fo to great Corruptions. Such rank ground *?eeMr %ob. Bolm on k fertile in weeds ■ hence wicked men are put in the t! ^ at Text, and Mr. Fran. Text for Rich men. How long will je accept the per- 7a y loi '' fens of the ^>Uked? That is, the perfons of rich and potent men ^ that is the meaning^ for Judges would never accept the perfons of the wicked men if they O 2 were a oo . . . The Beauty $f Magiftracj. were Poor and equal in refpeft of outward things. This the opposition implies, Defend the poor and fatherlefs, implying that the rich were defended by them, but the Poor had no Helper. Obfervationj. That perverting of judgement is a great Jin. Tis a crying fin ,. it cryes for Vengeance on fuck as prafticeit. This was one of thofe fins which caufed the day of c ferufalems mifery to draw nearer, E^eks 22.6,7. and tor which the Lord threatens tovifit, 7/4.5.6,7. fer. 5.28,29. Amoj 2. 6. &5,6,j, 11. Md. 3. 5. If he be curfed that {hall remove the Land-mark, what (hall be done to him who rakes awayhoufe, land and all ? Bent. 27. 17. Solomon tell& us, he that jufiifieth the vie ked, him /hall the peo- ple curfe, Prov. 24. 24. for Judges to turn afide in Judgement to the right hand or the left, is to abufe their Oeputatior,and as much as in them lies to Un- God themfelvesandGodtoo. AnVn'wfl fudveOzs ^™P*$J™2 ft ° r a one well obferves) « a cold fire, a dark. Sun, a dry ipui rndicHm \nvemas Sea, a mare mortuum, an Vn-gooaGod, contracuctio mortem ■> apud dottorem in.adje&O, Adonfiers not men, much lefs Gods. A talfe mendacium, awd futtiem Teacher that poyfons fouls, and a corrupt Judge ifijuftitiam ? Mufculus ^ ^ yYers juftice, are two peftilent evils- : the one deftroys the fountain of Piety, and the other the V. Comforts againft Op- fountain of Righteoufncfs. If a man btoppreft, he preffion. Mr. Afhha Ser. flies to t ^ Q Law f or re f u g e . but if the Law be wreft- lf/uu%aul 6 *on edandabufed where (hall we find a remedy? Tis *pfal.\\9. 13-4.. preacht fad with the flock when theShepheard is a Wol£ *6f%, Quiscuftodiet ipfoscuflodes ? Obfervation 6.. Magiflrates muft fudge impartially. Theymuft not relpeft perfons bu: cauies. They muft look more on the face of thecaufe, then the face of the jtffcV/fr.r.Schools-Guard, man - This re (petting of perfons is not good, ( faith on that figure. Solomon) that is, tis very bad, Prov. 24.23. Tis a fin The Beautf cf Magiftraty. a o I fin oft forbidden, Dent. i. 17. & 16. 19. Job 13. 8. 10. 2 Chron 19. 6, 7. Pnw. 18. <$.& 28.21. ^wfj 2. 9. Jude 16. Men mull: not judge according to any outward appearance or quality of the perfon that appears before them, but according to the equi- ty of the caufe, ( John j, 24. ) As God refpeds not perfons ( Dent. 10. 17. Job 34. 19- Atts 10. J4. Gel, 2. 6. Efhef.6. 9. Ce/ valet } fAHftr them to opprefs the poor, Exod. 23. 3. Lev. 19.15. ub'nyjacet. In charity we muft have refped to a poor mans ne- ceility •, but in point of Juftice neither the power of the rich, nor the Penury of the poor, but Right or.ly muft be regarded ( PfaL 72. 7.) if a man might ftrain the Law for any, tis for thepoor^andyer theLord.himfelf who is- moil tender over the poor, will not have their perfons but their caufes lookt upon Arefpedorof perfor rfe* kind of Idolater, Prof UtrU eft ldohU . the relpect which he-owes to God and Right,he gives- tria. to Riches. Petty Theevesfhall wear chains of Iron, when grand Robbersand Murderers fit on thcBench with chains of Gold. As God knows no Honour , Royalty or Greatnefs in the matter of fin, fo nei- ther muft his Deputies. I fee no Reafon ( faid the woman) why I fhould be puniflit for breaking one commandment, when. King Richard breaks all Ten and yet goes Unpunilht. The Judges in — , V BR S E 3. Defend the Poor and Father lefs s do fupce to the aff.itted and needy. VIR.SB f Deliver the Pooor mi' needy 5 , riA \ them out rf the hand tf the mkkcd. HAving finiftit the Refrehenfion, and (hewed Ne- gatively whatjudges^tfliifl: not do^viz.xhcy rauft not Judge unjuftiy ,nor refpe r $p£,rfons:Now ; fye' iome to the DireEtion,whet e the Lord Ee&chetfa*hiern and tells them Affirmatively what they rnufi. do. w.they muft defend- the poor- and fatfcerlefs, and fuceour fuch as are in diftrefs : so that having dehorted there 'from the Vices which are more efpecially in- cident. 204 T ^ e Beauty ofMagifkaq. cedent to Rulers, he now exhorts them to the con- trary Venues. So that here we have a clear descri- ption of the Magiftrates duty which confifts prin- cipally of two parts, i. To defend the good. 2. To punifti the bad ^ both which arc alfo mentioned by the Apoftle, Rom 13.3. This counfel of God ( faith Luther) is worthy to be written in Letters of gold on the walls of all Judicatories. It may fitly be termed Gods Charge to Magiftrates. They give charges to men, and here God gives four things in charge to them. f;*. i. To defend. 2.TodoJuftice. 3 . To Deliver. 4. To Refcue. 2.ThcObjeAorthe C 1 ^ 00 /-,, Pcrfons whom they ^WS?" As if the Lord hadfaid, This is your main bufi- nefs,and therefore let it be your great care,to defend the poor, fuccour the afflicted, and fupport thefa- therlefs,and to help him who hath no Helper. As the proper work of the Phyiltian is to cure the fick, and of a Minifter to comfort the weak, fo of a Magi- strate to defend the Poor, and vindicate the Oppref- fed from the violence of the OpprcfTor. Queftion. Afuft not the Magi ftr ate defend the rich man in a righteous caufe as well as the Poor ? muft he not exe- cute fufticefor him as well as for the needy ? Why then doth the Lord here only mention the poor t Anfwer. The Beauty ofMagiftrdcy. 105 An freer. Tis true, Magiflrates mult execute Jufticefor rich men as well as tor the poor : yet fincc the poor are molt fubjed to injury, therefore the Magiftrate mull be more careful to defend them. The poor are low in conditioned are often laid lower by Opprefiion: now God hath raifed up Magistrates for this very end,to proted them in their low condition, and to lift them up when they are laid lower by oppref- fion. 2. As for Rich men, the world loves her own, efpe- cially her White Sons, her Great and Profperous Children, fothat their caufes are fure ro be heard, and their right improved to the utmoft who have fo many * Angels to appear for them. Rich men have *Ama tequente qutt tut- many friends, Prov. 14. 20. Where money is furring, bn ? let the caufe be never fo un juft, yet oft-times might overcomes right, fo great an influence hath riches upon the Rulers of this world. So that tis need- lefs to bid Rulers plead for Rich and Mighty men. Befides,men are afraid of wronging great ones r be- caufe they have great power and many friends to Vindicate them againft the wrongs of any. 3. There's an averfnefs and backwardnefs in our Natures to help the Poor, who have no gifts nor friends to fide with them, who have nothing to plead but only the jullnefs of their caufe. Men that are in Poverty and Adverfity find few friends:, Hence tis that the poor u oft hated even of his own neighbours , ( Prov. 14.20. & 19 7.) but the lovers of the rich are many. The poor Prodigal is called This thy Son, not this ray Brother, Luke 15. 30. 4.Where the hedge is low,men are apt to get over. When men arepoor,then great menefpeciairy are apt 7)MatimaiillftfAt ^ to. trample on them, 1 Sam. 18.23. hence tis that f ett dum coriwa cerws; God layes fuch fpecial Injunctions on the Magiftrate imbelles dame, quid nifL v> fee to them. The Birds of prey can fhift for them- P raeta f^ us ? Martial P fdves, E P i 8 r « l ^ c ?- 9% 1 06 the Beauty of Magi fir acy. felves, but tis the poor Dove that is made a prey. Hence the Fatherlefs, the Widow, the Poor , the Stranger and the Opprefled are ^oked together in Scripture, becaufe in refpedt of their weaknefs they they are more lyable to wrong, ( Dent. 14. 29. Pfal. 10. 18. Mai 35. fames 1. 27. ) Tis not the Afle of the rich, or the Ox of the mighty, but tisthe Afs cf the Fatherlefs, and the- Ox of the Widow that is t ak(n away, fcb6.2j. & 24. ?. 5. The Lord fpeaks here to unrighteous Judges > who fided with the rich and turbulent oppreflbrs of the poor ^ and to make his Exhortation take the deeper impreffion, he multiplies words , and doth as twere bid them Defend, Defend, Defend. Whom ? The poor, the Poer, the Poor. As the Lord faidof Jerufalem, I will overturn, overturn, over- turn it; i.e. I will fpeedily and certainly overturn *V.Scboo!s-Gm'd, Me K i ■ E **k. 21 - 27. So the *'doubling and trebling of 43. the duty and perfons here is very Emphatical, and notes Gods earneft affedion and defire to have the poor and fatherlefs fpeedily and certainly defended againft the oppreffions of the mighty. Defendthe poor, i.e. defend thecaufe of the poor, fince he cannot defend himfelf. Or, Judge for the poor and fatherlefe ( as tis in the fountain) »'. e. in S ^ iplU M dal ^ IUU * rd y° ur judgement vindicate them and their juft caufes temi. Mont. f tQm ^ Sons f v i j ence# Th e y are Q ds Clyents, and therefore they ihould be thejudges carerfor this end God hath fet them in his ftead, that they might defend thofe who cannot defend themfelves, and ufe their Power fonthe good of thofe who have no pow- er, fab 26. 2. The Hebrew word Dal which we render The word Poor, is a com- _ r * c -^ , , r 1 c j ichcnfivcword, includ- Poor, comes from Dalaltofyend orconfume- and inginitallfoiwofP 00 !'' ,s applyed to the weak and tickly, whofe health is fpent (Gen. 41.19 2 Sam 13.4J and to the poor whofe wealth-is wafted, ( Pfal. 41. 1. & 72. 12, 1 3. *& 113* 7. ) and they fallen into decay, Lev* 25. 35, The word is oppofed to rich men, who in i • The Beauty of Mdgiflracj, 107 in Scripture are called great men, full and fat, pfal. 78. 3 1. and only men of wealth , Ruth 2. 1. jcr. 49. 32. Now tis not thefe full and fat ones who have many friends, but tis the lean and weak man, that is poorinpurfe, fickly in perfon, and many other wayes brought low •, tis thefe poor hopelefs, helplefs ones that Rulers muft have a care of. lis not only their duty, but their Glory fo to do, fob 29. 11 to 18. And Fatherlefs. ] or the Orphan that hath m Q haM% no lather or triend to help him , but is tor- Lam. < /. faken of all. The word fignifies one that hath loft his fight , becaufe he that hath loft "oppav©- ah h^vli te~ his parents is deprived of the light of counfe! nebrofus, quod lihcri qua- and direction how to carry himfelf in the world ■ as dammodo amittunt lucem God deHghts to help thofe who cannot help them- trJ^u^Z^ lelves, (Prov 23.10,11.) 10 muft earthly Gods. {hew. The word is rendred by the Septuagint , Poor ; indeed the poor and fatherlefs are oft joyned in Scripture, and are Sjnonj/ma's, being put for one and the fame perfon. •, as Pfal. 10. 14. The poor com- nntteth himfelf to thee; thou art a Father to the far therlefk He that is called poor in the beginning of the Verfe, is called fatherlefs in the end. The word • - is taken fometlmes properly fox one that hath loft his Father. 2. Metaphorically, for fuch as are in deep di- ftrefsand have no helper. Now we are not to reftrain the fenfe here only to Orphans •, for he that is a Fa- ther, may be called fatherlefs^and the child that hath a Father ,yet may be called fatherlefs, when he ex- treamly needs the help either of God , or man , Hof 14.3. Do jufiice to the ajfiifled andthe needy. ~\ or as the Original runs, Juftirie the afflided.^.^/. if hiscaufe be j'uft, fear not to Juftifie him, and pronouncehim Judicially juft and innocent. Many unjuft Judges TJ . rj/ . . „.- heard them and found them to be right , yet they P 2 do i©8 Humlemtfr pauperimjit- fiifiate. Vulg Lat. Rafh pauper, from Rufii. depnupcrari) to be impo- veriftit oi' made poor. EbioHf rgenus , a poor , indigent, needy creature, from Ahab dfftderavi' ,be- •aufe the poor that have nothing, defirc food,ray- ment , money and iuch things as they want. i. Judi c tie, z. jfiijlificate. %, Eripite. Eriperc vAHpercm de mm* votentu efi fententlam ad- verfus potent cm pro pa/ipe- re jufte pwvinxi&iam exe- cut'uru mandare, & reipfa efficere utp sniper nihil de- trimtnii apeten'iorc immi- CBpatiatm: Bell arm. The B eauty of Magi fir acy, do not j'uftifie them, but the wicked. The Affli&ed and the poor are joynedin Scripture, (Zeph. 3.12.) becaufe poverty is ufually accompanied with many afflictions. The word Gnani which we render affli - &ed, fignifies alfo to be Humble and Meek (Zach. 9.9 ) for as Riches make men cruel and proud j fo af- fliction makes men humble and lowly. And needy.] Properly the word fignifiesa poor man that hath lo'il his goods, and fo is brought to poverty and mifery, whether by oppreffion or other- wife. Thefe are called the Poor of this world James 2.5. and thepoorofthe earth, Job 24.4. Amos 8. 4. Verfe 4. Diltvirthe poor and needy, from the violence of the mighty, the fame is again repeated to make the deeper impreftion,and to (hew how earned God is to have Judges put it in execution. God drives this nail to the Head with one exhortation upon the neck of ano- ther, to fatten it the better in our hearts and memo- ries.. Rid them out of the hand of the wicked, i.e. free andrefcuehim from the paws and power of turbu- lent men, who like their father the Devill, delight in vexing oihers.The words feem to be a Gradation ,and not a bare repetition. 1 . Judges mult hear the caufe of the poor. 2. Having found them innocent , they mull juitine them and declare their innocency. 3 . They muit not reft there,but they mull refcue and deliver them as Lambs out of the Paws and Jaws of the Lion. By this variety of words and multiplicati- on of exprefiions the Holy Ghoft denotes unto us all kind of mifery which we arc expofed to in this world by reafon of potent and politick enemies. What, ever the mifery be,whether in body, goods,or name, ( fuch is Gods goodnefs ) that he would have Magi- strates who are his Vice-gerents to take notice of it, and. deliver his people out of it. Obfervation The Beaut j of Magiftracy, 1 09 Obfervation 1. JMagiftrates muft be a, Defence to the poor and fa- ther lejs, to the afflitted and the needy. They are that great Tree which muft (belter fuch as are under them from itorms. Dan. 4.20, 21,22. They are called Gods, and in this they muft ad like him whofe name they bear. Now 1. Sometimes the poor lie in deep diitrefs,and then the Lord is a Refuge to them, If*. 2.5.4. He hears their cry, (Pfal. 34- 6. & 6 9- 3 3-) whether it be vocal or virtual ^ for fome- times the poor mans afflicted condition cryes though he fay nothing, and God hears this cry, Pfal. 12.5. for the opprejfion of the poor will I arife : though the oppreffed fhould not Vocally cry, yet their very op- preflion Virtually cries for help, fames 5 . 4 • 2. Somecimes they lie in the dult, and then he raifeth them ( Pfd. 113. 7. ) they lie amongft the pots and are fullied with affli&ion, yet then he makes them beautiijall like a Dove, Pfal. 68. 1 3 . 3 .Sometimes they are environed with mighty ene- mies ,and thenherefcuesthem,(^5.i5 J i6.)by cut- ting off their oppreflbrs, and comforting the oppref- fed, 7^36.6,15. 4. But fpecially the godly poor, God is very ten- der over thefe: he that toucheth them to hurt them, touchcththe apple of his eye. Thele are his Jewels, his Glory, his Portion, his Pleafant Portion, his In- heritance,.his Dove, his Spoufc, his annointed ones: and if Kings wrong them, he will rebuke even Kings for their fakes,faying,Touchnot mine anointed, Pfal. 105.15. Amosz- 6. God vifits for fuch fins. 5 . As for the fatherlefs who are expofed to much forrow ( and therefore Chrift- promifeth hisDifci- ples that he will not leave them Orphans or father- lefs, fobni^. 18.) God hath ftiled himfelf a Father to them, pfal. 68.. 5. Hof 14. 3. 2. He hath made many Laws for them, JExod. 22.22. Dent. 16.11,14. P 3. & 24. I fp The Beauty of Mag? ft racy. & 24. 17. & 26. 12,13. and curfeih thofe that wrong them, Bent. 27. 19. 3. He chargeth Magi- strates in the Text to be tender over them .So If a. 1. 17.^29.12.^31. 17,18,21. 4-When Magiitrates are negligent in defending them, he hears their cry, and threatens to vifit for that fin, If a. 1. 23,24. fer. 5. 28,29. &21. 12. Mai. 3. 5. 5 If Magi- itrates will not plead their caufe, yet God will, Deut. 10. 18. Pfal. 10 #//-. & 146. 9. Prcf.23. 11. 6. S.^wfjfumsup all religion fastwere) into this one duty.Tis not enough that we Hear,Pray,and Worfliip God,but we muft alfo love oui Neighbours, and ftiew pitty to the poor and fatherlefs,withouc which all our profeflion is vain,$^wfj 1 . 27.N0W Ma- gistrates in their capacity and calling muftrefemble God, they muft be a Refuge to the poor, a Father to the fatherlefs, and a comfort to the comfortlefs. fob who was an eminent Magiftrate in his time,how ten- Mens neceflities arc ma- der was he over the poor and fatherlefs!^ was eyes to ny, but moft of them t fj e blind, feet to the lame, a father to the poor , and fpring from Ignorance t h e blef[m of him who was ready to perifh came upon and want or Skill , , . " A i , , ■ , / r r n orlmpotencyandwantof him -> and he made the Widows heart to fing for foj. power, both noted here fob. 29. 12. &c 30. 1 5. & 3 1. 17, 21. efpecially he by blindnefs and lame- muft defend the Godly Poor, who are oft contem- ners Job was ,a guide to nedb the ^h. and haughty of the world for their the blind, and a llaff to J 1? 1 ,- 1 • • ^l r theIame,leadingtheone, poverty ,and hated tor their piety Thefe commit and fupporting the other, themfelves and their cauie to God ( Pfal. 10. 14. ) D. Sander fm 1. Ser. ad and therefore they are called His peer •, by a fpecial Magiftr. p. i*i. propriety, ( Pfal. 72. 2.) He, fpeaking of Solo- mon, fhall judge thy people with equity. Gods De- puties muft be tender over thofe whom God fo ten- ders, that he prizeth them above all the world be- fides. Do fuftke. Obfervation 2. As Magiftrates muft adminifter fitftice unto all,fo efpecially 7he Beauty of Magi fl racy. l 1 1 e facially to the afflicted an X difirejfedr -Tbck are moft lyable co injury^ and therefore if Juftice incline to any fide with favour, it fhould be towards the poor. This is the very end whyRulers are fet up.viz.to exe- cute judgement, and do Juftice amongft the people, Jfa.^6.i.Hof.i2.6. Amos ^.2^. Zach. 7. 9- There- fore tis that David prayed for his Son Solomon, that God would give him a clear underftanding and right judgement to difcern between good and evil :, and an upright heart to walk anfwerable to light recei- ved 3 that fo he might fudge the people with righteouf- nefs, and the poor with judgement, Pfal.JZ. 1,2. and Solomcnhimktf makes the like prayer, 1 Kings l. 9. and theQueen of Sheba tells him thaft God had raifed him for thisend, 1 Kings 10.9. It was the honour of the Kings of zAZgypt, tnatthey bound their Judges by Oath, not to aft unjuftly , no though they them- felves fhould command them fo to do. Cloathing is an Ornament, ar-d a Diadem is a dory • all Magillrates The firft chin S we doin i-i « 1 l n,\ji • ; r r 1 J a morning, is to put on like fob thonitf put on nghteoufnefs as a robe , and our cloat if s . bcfoi . e we eat judgement as a Diadem, fob 29.14. So did Chrift , or drmk,v e do this : So Ifa. 11. 5. This was Davids honour,that he execut- fhould every good Magi- ed Juftice and Judgement to all his people,2 Chron. ft r«e 1 ^ fer publike Ju« 18.14 This is fo lovely a thing,that Abfolom when f ice ^^TX , 1 1 1 1 .- -~ -i n t vate aftairs, much more he would entice the people Irom David, tells them, bef - 01 , = hisjades,his Kites, that if he were made Judge in the Land ( though his Curs and pleafures. David did not ) yet he would do them juftice, 2 Sam: I>. Sanderfist 1. Ser. ad 15.4. Aslnjuftice is all Vice, fo Juftice compre- Mapfiratum.p.i . hends * allVertue, fo excellent a thing is Juftice. * » m$@- ^Jf 7 *!' f^ This is our duty, Micah6.S. as every man in his fo**t**^9¥U*S-- place muft do juftly, fo fpecially the Magiftrate. 2. Tis our Security, Ifa. 33. 15, 16. it eftablifti- eth Thrones, pro v. 16. 12.^29. 14. fer. 22.3,4. K Mr. Ant - Bur Z" bis and prefer ves- a people from ruine , Amos^. 15. Ser. onP/i/. 106.30.0.x. There is no one^bm^f^eiision excepted) that doth £ re * ch f l6 **' *"„ t ul r j j b ^V 5 • u n n ■ j i_ Sander Com Ser. OI1 the more iecure and adorn a Nation then fufttce doth. famc ^ extj 38 . Mr. Tis both Colnmna &Corona Reipublica,\t is a Prop to Gmnh'U on f ^. 1*14. make it fubfift firm in it felf, and as a Crown tor en- p. 74. der m The Beaut j of Magiftracy. der it glorious in the eyes of others , Tis as the Ce- ment in the building^hich holds all together. Take - ,. . . • ,. this away,and Nations will quickly run to ruine,7*r. Eercfp ltd mtmtum inch- , ■" iAu-'-i- J TT i 1 • '' nMtiiq&mbiHil mate S» ?, # 21. 12/. Gall is bitter, and Hemlock is poy- mhil Mferunt. Antift- fonous- now when Judgement is turned into Gall, henes. and righteoufnefs into Hemlock, judgement is not far from that people, Hof. 10. 4. Amos 6. 12. The Law thunders out curfes againft fuch as perverc judgement, fpecially the judgement of the father- lefs and the widow, Deut 27. 19. Prov.zqi^.. 3 . Tis our Glory. Righteoufnefs exalts a Nation, Prov. 14. 34. andbringsableflingonit. The Lord blefs thee O habitation of juftice, fer. 3 1 . 3 3 So that * Pingmr vioTm.i mtiU- wnat So i omon faith of Wifdom.is mod true ofjuftice, 'mffilteauu Esther and Jhe fhall exalt thee to honour, Jhe JhaU See fix Motives toquio be to thee an Ornament of grace , and a Crown of glory ken Magiftrates to do JhMl Jhe deliver to thee, Prov. 4. 8,9- Juftice and Juftice, in Mr. r*ff y i on Judgement is more acceptable to God then * SacrL- Amendmencp.11z.354. fceprov 21.3. without it all duties are an abo- and ten more mMr.Z.m- . > , , J A . ■ fy, fehofopbats charge, p. rnination, If a. i.i$. Amos 5. 21,24. and our 7S- 80, &c Cto'k* M»- prayers in vain, Jojh. 7.20. ror. chap. 74,71- A Heathen could fay, that the choiceft gift that ever God gave to man ( considering what mileries he Plate At Repub. Ub. 4. {$ fob ^ tQ j wa§ goycrnmcnt by j ufticc ; which bridletri and reftrainech the prcfumption of the furious, preferveth the innocent in his honefty, and yieldeth equally to every man his due. Now that Juftice may be rightly difpenfed to all, feven rules miift be obfer ved . C 1 . Difcreetly. 2. Speedily. J 3 . Impartially and Univerfally. Do Juftice his confederates. Gods Jojbttas and Zerubbabels mult be itrong and of good courage, fofhua 1. 9. Judex mminm tlmmnlfi Hag. 2.4. Hence Conftantine is (tiled a man-child for fe/pfm. his courage,in venturing for the Churches Weal.The Sce ™ an y R ^ fot ! s . w ^ Lord himfelf is a Shield and Sanduary to the Shields f ^, agl ^; n S^L? ot the earth : he is on their iide,ana therefore they f onsi . ei:> a d Mtigiftrar fhould not fear what man can do unto them ( P/al. turn. p. 176, &c. %56. 5. &■ 1 18. 6. ) Inferioiir creatures when backt by a Superiour, are full of fpirit. A little Dog will venture on a creature far ftronger then himfelf, when . his Mafter ftands by to back him. Do Juitice faith- %£**** & tmmm * fully, and then let the world fall on thee, it (hall never hurt thee •, if any dare to do injuftice , do Qjl not mu n$ The Beauty of Magiftracy. not thou fear to do Juftice on him. Solomons Throne was upheld by * Lions, not by fearfull Harts See how Magiftrates and Hares ( 2 Kings 10.20. 2Chrott.9. 18, 19. ) m uftbe like Lions in fc- incimatin g t hac Magiftrates fhould be fuch for mae- ven particularsjin M. jobn . . *=> . ° , - , - . »f». cartm Ser. at mmicbon nanimity and courage. The Pillars of an houfe had T^evel. *• j.j>. no.Stilcd need to be heart of Oak •, Magiftrates are the Pillars the Lion. of a land, and therefore had need to be folid, feafon- ed, refolute, undaunted men, that will not warp for fear or favour, for Threats or Gifts. Thefe Shields of the earth muft look for Darts fometimes from Su- periors, anon from Inferiours, and if they be not well fieel'd, to flatter the one, or pleafe the other, they will fail in duty. None but noble raifed fpi- rits can hold out in doing well, though they hear ill • r ' « ' ,• for their pains. There are three dors which Lu- Bene facere, & mde audi- * , . >fl ,&. . , re rmum eft. Seneca. x " er would not have Minilters to bring into the Pulpit with them. C Envy. Viz*. «W, tell me only what he hath done to thee ', for I Jit here to do right to thee, and not to my J elf. 3 . Covetoufntfs. A Magiftrate muft not only be free from it, but he muft h.te it, Exod. 18.21. a man that is greedy of gain jvill Tranfgrefs fur a morftl of bread. ( Prov. 28. 21.) a poor reward will put him out of h;s way. This fin is the root of all evil, Bri- bery, Symonie, Sacriledge, Partiality, Tyranny f Time-ferving and turning of Judgement backward^ ( If a- 59 14. ) thefe are fome of thofe fruits of this bitter root. Such will fell their Wit, Parts, Power, Conscience, Religion and all for money. I have read of many Sales, as Sale-winds by * Witches, Sale- * v - H ^ tm - Ge0 ^' in . churches by Patrons or rather Latrons , Sale-hands ^ by Mercenary Soldiers ■ but Sale-Juftice and a Sale- fentenceis one of the worft Sales, for it makes the juft man a finner, and takes away the righteoufnefs CL3 of 1 1,8 The 3tMty of Magi/tracy. of the righteous from him. This Solomon lookt up- *Xon in homines dehent im- onasa * great evil, Ecclef. 3. 16. he faw the J> lace of pen*mbabrc,fed'mbelluas Judgement, and lo Veickedneft was there. To find qui publico um ojftcwum WlC kednefs in Taverns, Theaters, or Mountains of $£££35 #5 MM no wonder , bm for Sacs of Juft.ce to be private fcrviat, qwxrmt. full ot Injuitice,this is gall and hemlock indeed, Amos Luther. 6. 12. Thefe love DialeBum Doricam, the Dorick They love /»29T S rffl/w. Dialed: (as one phrafethit) they are all for gifts, like thofe in Hofea's time, ( Hof. 4. 1 8. ) her Rulers Siquh bonorcm verm w ; t h {\ i2imQ l ove G [ ve ye ^ ue% j n a (hamefull for- amt, ab omm fufpicwne did they call for Gifts and Prefents, crying, dfdb cavebit, prxfertim in Give, Give • Bring, Bring • like the iniatiable horle- eoconftitutH* loco, in quo leech they cry, Hab^Hab •, Give,Give, Prov.30.15. maxime catendum ne ini- but will you fee the end of fuch bribers? why fire nmtat vzndk fiat. Rivet. ^ con f ume t y ir Tabernacles, Job 1 5 . 3 4. 5. Righteoufly and exatllj. A Magistrate muft not only be fufttts, but he muft do jufla, yea and he muft do them fufte. He muft hear both parties ipeak, and then judge righteoufly between them. They muft not wreft nor wrack the Law, to make it fpeak what it never meant, but with juft judgement muft they judge the people, Lev. 19. i$.Zach. 8. 16. He muft difpenfe juftice carefully, conftantly, and confeientioufly. Juftice, Juftice he muft do, j.?. pure juftice (* Dent. 16. 20. ) not feeming, but real *fuftttiam 3 fuftitiam i. e. juftice •, not Juftice in part,but entire Juftice in mea- jufltlfimm & pMram vift:- fare and degree, without paffion, corruption or de- /iflW.Pjlcator.SeeSchools- , , -, . jt _" j n. c • j~l- u -•.. Guard Rule ^ He mult not do an actor two ol jiiitice, but it Judex nibil dtnd eft quam muft be his conftant work h tis his cloathing which «/ii -/ iov ip4.vyjv,\ e.Jtis he muft put on every day. His head, and heart and quoddam animatm. Arift. hands muft be covered with it, .fob 28. 14. Rulers muft not free Ravens, and cenfure Doves ; nor loofe Difiinguendum eft inter pas- Barra y a/S aR d bind Chrift. This is not execution of %J85Z£&& i»«*>< p-' fc T in§ of the *$■ The I mu £ pro " jtmus reliclam. Quoad portion the punifhment according to-^he offence, ilium fervanda eft aquali- and not barely (have the Head,which for its enormi- tasArithmetica,quoadb(iftc ties ought be cut off. There muft be anAccurate, Geometric* Gerhard. Arithmetical , and Geometrical proportion obferv- ed, 7 he Beau ty of Magi/I racy. 119 cd, /. e\ the fad with all its circumftances muft be conlidered, and there muft be a Retaliation rendred accordingly. Great fins muft have great punifh- ment, and leffer fins leffer punidiment. Life muft for Life, and Eye for Eye, Gen. 9. 6. Exod. 21. 24. 6. Soberly. He muft be a Temperate man, elfe how will he govern others^that cannot govern him- felf, or reform others, who is unreformed himfelf ? What the Apoftle faith of Minifters , is true of Magiftrates j if a man cannot rule himfelf and his own houfe , how (hall he govern the houfe of God ? 1 Tim. 3.5. He is not like to help another who hath loft himfelf. Wine and Strong drink make men forget the Law, and pervert judge- u fuco hab]m f ^ m ^ ment.. Tis not tor Princes to be eating in the morn- mn - m hlimdg h fnndames- ing when they fhould be judging the people, Ecclef. turn ejm eft temmantla. 10. 16, 17. fer.ii. 12. Judges mult be wife and s° c i" ates - prudent: but when Temperance is gone, where is the Prudence? He that is luxurious and riotous, is not wife^faith the wifeft of men, Prov. 20. 1 . and there- fore Solon made a Law, that whatever Ruler was found drunk, fhould be put to death. 7. D/V/Vf^r/T-TisGodswork^ndheiscurfedthat Sttidndimtftm qui Ma- dothit negligemlyjufticemuftdifmfeitfelf:itmuft 0rammgenmt- 3 afcmda 1 • „• l n. rnr 1 1 immiatia, fuveuitd* heps run down as a mighty ftream hilly ,f reety, commonly mM J ca tempers, and univerfally,( Amos 5 .24.) Rivers mn by thePoor cim m , iitls audacibm, im- mans door as well as the rich. It muft be their delight probis, nmmnquam etiam to do judgement, Prov. 2 1 .1 5. Rulers were not made potcntibus dimicandm eft. for pleafurcbutfor labour.They were not born for Cicero pro Scftcrt. themielves, but for the peoples good ^ hence t;hofe Titles of Nurfing Fathers , Shepherds , Stewards, &c. all which imply a great deal of care and pains. Obfervation 3. Good duties need much pre (fing. Such is the dulnefs andindifpofition of our natures to thebeft things, that without much frejfmg they take little or no Im- prejfion upon us -1 hence, tis that the Lord here calls on, ! 20 The Beauty of Magi fir acy* on Judges again and again to defend the poor and iatherlefs , and to celiver the needy out of trouble. So Rev. 2. & 3. Chrift calls again and aga .;•• o thole chat have ears to hear what tie Spirit fai h 10 the Churches. We rnuft have line upon line, and precept upon precept, and al! little enough to make the word effeduall. Tsnot fufficient to fay, Ikncwi.his and that, but you muff love to hcarit prett upon you again and again, for your more fpiri- Veritas qub notior , eb tual improvement of it. He that loves the truth in chailor - truth, the more he hears it, the more he loves it flill. Tis but an Adulterous love to Virgin truth, to be weary of her when you are beft acquainted with her, and to caft her off with contempt (as Amnon did Ta- mar ) when you have had your fill of her. Obfervation 4. JWagiftrates mufi adminifier jufiice orderly. They mult noc go prepolterouily to work, and condemn a man before he is heard. But i.They mult fully, freely, patiently,with a fedate,quiet, cqmpofed fpi- rit, free from Paflion, prejudice and precipitancy, hear both parties fpeak for themfelves : for the Law doth not ufe to condemn men till their caufe be heard, John 7.51. Atts 25. 15,16. 2. When up- on hearing he hath found out the depth and truth of the caufe,then he muft juftirie and abfolve the in- nocent, and refcue him out of the jaws of the wick- edly executing JufHce on him according co his de- merits. Obfervation 5. Cod is very tender over his poor afflitted people. This makes him here once and again to charge his Vice- , gerents to have a fpecial care over them. None mull: touch them to hurt them: or if they do, the Magi- ftrate mull refcue them i and if they will not, yet Godhimfelf will, Ffal. 12. 5. he takes the wrongs that The Beauty of Magi fir acf. * 1 1 that are done to them as done to himfelf Prov. 14. 3 1. & 17-5- he that cpprejfeth tlx poor ,reproachetb his maker, and contemns the wile difpenfation of God who will have poor inrermingled with the rich, as the Vallves are amongO: the Hills, for his own praife. God woulcf have no man oppreft,be he never fo rich: but fpecially he hates the opprcfling of the poor, be- caufe low and weak,and cannot help themfelves as rich men can. The more unable they are to help themfelveSjthe fooner will God arife to help them : though they be weak, yet their Redeemer is ftrong, GM j e.tfeno.-yindcx, Prov. 23. 10, 11. Though they be little, yec their p ro pinqnu5^mfmgmmut Protedor is mighty .• you may be able to contend Rcdewptor. A Lapidc in with the Poor, but can you contend with the All- locum. mighty who is their Guardian? No wife man will ? e ' mor i ™ th * r p °!?n fc,J ,., ... , r-rir r m Mr. Gathers >er. on contend with a mightier then himfelf , cor opprefs p ^ § 1>7i ft I03 , 104< the Servants and Sons of a Prince that can eafily fup- a pari, folio. prefs and crufh him. The poor and fatherlefs (when believers J are the Sons and Servants of God^and they cannot efcape that wrong them : he hath more then once proclaimed himfelf their Patron and Pro- tector, Pfal. 10. 14. & 68. 5. Hofea 14. 3. Dent. 10. 17, 18. and hath denounced woes againft thole that hurt them, if a. 10. ij'2, 3. Mai. 3.5. andpu- nifht^fr^z/fwamongfl: other fins for this, Ez,ek^ 22. 7. Many think they may abufe the poor, becaufe they are impotent and cannot help themfelves : but fee how Solomon counfels thefe men moft excellent- ly, Prov. 22. 22,23. Rob not the poor because heis poor, neither opprefs the ajfliffed in the gate: for the Lord will plead their cau[e, andfpoil the foal of thofe that -fpoilea them • q.d. letnot his poverty and ina- bility to with-ftand thee, encourage thee to abufe him • . yea though thou be one of the Magiftra:es, a man of power that fitteil inthegate,yecknow,thac there is a greater then thou, who will help the help- lefs, Will plead their caufe, andfpoil the foul of thofe that fpoiled them, i. e. he will take away the life R of 1 2 % The Beauty of Magiftracy. of thofe that take away theeftateof the affli&ed. Obfervation 6. Opprejfors ef the poor are cruel Beafis. They get the poor in their dutches, and as the Woolf feeds on his prey, fo do they on them, ( Pfal. 17. 12.) till the Magiftrate by his power do refcue them. Hence for their ferity they are compared to Lions, Job 4. 10. Wolves, Hab. 7.8. Bears,Vrov. 17. 12. Dogs, Math. 7. 6. Wild Boars \ Pfal. 80. 1 3 . To Milners, that grind the poor by their cruelty, If a. 3.15. To Threfljers,vihkh bruife and opprefs the people. Amos 1. 3. To Butchers, that do not fleece but flay the Sheep, Micah. 3.2,2. hence their teeth are called Swords, and their jaw-teeth knives , that they may at once devour the poor from off the earth, Prov, 30. 14. Pfal. 57.4. The fourth Beaft ih Daniels Vifion had great Iron teeth, ( Dan. 7. 7. ) he had teeth, great teeth, Iron teeth , and all to note what ipoil that Beaft fnould make amongft the Nations. Obfervation 7. JMagif rates muft improve their power in re f cuing the poor out of the PaVvs of the Opprejfor. To this end they have their power given them, not to op- prefs the oppreffed, or to add affli&ion to the affli- ctions of the afflicted j but that they might re- femble God, who is a Father to the Fatherlefs, and the poor Mans Refuge. Hence they are called Shephtrds-,As the Shepherd defends the flock.and ref- cues his Lambs from Lions and Wolves ; fo muft the Magiftrate by his power defend the Lambs ofChrift from the Sons of Violence. So did Job, Chap. 29. 1 7. he brake the Jaws of the wicked, and pulled the fpoil out of his teeth. Obfervation The BeAuty of Magljlracy. j 3 3 ObfeWationS. Merciless men aye wicked men. Thofe that opprefs the poor have this brand fetupon them, that they are Refhagnanim , wicked men. As Tendernefs , Pittyand Mercifulnefs are figns of Ele&ion, (Col. 3.12.) fo ferity, jcruelty and harfhnefs are (igns of Reprobation, as we fee in Nabal, and Dives. See how fob defcribes the wicked,by enumerating their unmercifullpradifes, fob 24. 2. to 12. Obfervation 9. Rich men ( oft-times ) are opprejfive men. Thefe wicked men that the Prophet ipeaks of, were not poor men, for they have not the power that rich men have to opprefs their Brethren h neither do Judges ufe to refped the perfons of the poor, as they did thefe, Verfe 2. Riches accidentally make men cruel and infolent. The Rich ( faith Solomon') rules over the poor, viz. with Infolence and Vio- lencej Prov. 22. 7. It were rich men that oppreft the poor, and drew them ( violently ) before Judge- ment Seats, James 2. 6. io as when tbefe wicked onesarife, ( efpecially to be Rulers) the poor,efpe- cially the Godly poor, hide themfelves , Proverbs 28.28. R % Versi 124 Lojatlegnu, Hat c&g?i§- venoit. Prxtcrit in Kal. feate & not-xni aftum cm- tiwim. Pifcacor. Tk Beauty of Magiflrac^ Verse 5. 7 hey know not^ neither will they under ft anh^ they walk on in the darknefs '•, All the found A' tions &f the earth are out ofcourfe, THis Verfe is a kind of Parenthefis , and contains the Lords Pathetical complaint of that igno- iance,{tupidity and obftinacv which he found in the judges of thofe times ; together with the fad eflfe&s of it in the Common-wealth •, The foundations of the earth were out of courfe. . In this Verfe the perfonis changed-, God fpeaks not here to the Magiftratesthemfelves, as he did Verfe 2. He fayes not, Te do not know, ye do not un- der ft and j but as one troubled in mind,and mourning within himfelf to fee their defperate malice, and the confufions that attended it,he cryes out, 7^*7 have not known, they have no under ft anding, i. e. they do not know nor underftand. It is frequent in that language to put the Pmerperfed Tenfe for the Pre- fentTenfe • as Pfalm 1. 1. Blejftd is the man Vcho hath not- walked, i. e. who doch not walk in the counfel of the ungodly. It notes a continued act, and implies their perfeverance in ignorance-, cj.dRxiz what do I mean ? Why go I about to make a black- more white? Tis in vain to reprove this kind of men,or to exhort them to the fludy of righteoufnefs^ for they grow worfe and worfe ^ they are fo blind- ed, flupified and hardned in their fin, that they will go on in their dark and (infull courfes, though they ruine themfelves, and the Common-wealth to boot. In the words we have all the Degrees of Cornpa- rifun, and in them the character of evil Judges: 1 . Thefe corrupt Judges were blind: They know not, that's The Beaut j of Magijiracy. 12$ that's 'bad. 2. They will, not under ft and , that's worfe. 3. They will walk^ on in their own dark^ cottrfes,thsit's worft ofall.4.Though the whole world be in confufion, and the very foundations of the earth (hake under them, partly through ^ their own mif-government, and partly by the jult judge- ment of God, yet they were ftupid and fenflefs,they took no notice of it, fo as to amend what was amifs , but went on ftill in their perverfe Practices, till all came to confufion. And this is Super-fuperlative wickednefe. 1 . Their firft Degree of evil is Ignorance, they know not. They were wife enough to do evil, but to do good they had no knowledge. Quell ion. But here a Queftion may arife -, Since thefe men were fudges in lfrael, and, had Parts, with anjwerable breeding ( no doubt ) to fit them for fuch weighty im-? ployment, how then is it f aid, They "know not, neither do they underftand ?■ Answer. The Anfwer is eafie. Knowledge is twofold, Spe- culative, or Practical. Thefe Judges were not fools and ignorant of their duty, they had a Theoretical, Notional,"Speculative knowledge of it-, they knew that they were Gods Vice-gerents and Deputies ap- * pointed by him to execute Juftice and Judgement amongfthis people impartially, and that they ought to have a tender refped to the poor and the affli- cted •, and if they did not thus, they knew that God wou'.d punifh them. All this no doubt and much more they had in the Theory, having fo ma- ny Prophets as the people of Jfrael had to inilrudfc 2. But if we look upon their Practice, fo it may oha fitf ui cotnpnhendunt, belaid they have no knowledge, viz,, fo as to love, § ee schools G:txrd.R*le u* R 3 affed. , 2 g The Bfdttty of Magiftracf. affeft and practice what they know. In Scripture, Theword/^»g(inthe Knowledge without Practice is counted no Know- rext) implies both know- ledge-, and Hypocritical falfe things are efteemed as le^gc with thenund, and n0 things. Thus gracelefs men are accounted as no ^Sttf£ ?Sh 5 l i f'r « nd t? ,rc "° h ,h \t ee!s t f Q ns> Jermaiem ^ and Jeetj j/e can find a wan. Why, the flreets were full of men : yea but becaufe they were not good men, God accounts them as no men. Thus the wicked are faid to have no Heart ,Hof.j. 1 1 . i. e. no heart to goodnefs, and then as good have no heart at all. Thus the wicked are laid not to hear the Law, becaufe they do not hear it rightly, and obedientialiy. Thus Saul is faid to reign but two years over ifrael, when he reigned many years : but becaufe in his two firft years he reigned well 3 and after did degenerate, therefore his laft reigning was accounted as no reigning. So thefe Judges, though they knew they fhould judge righteoufly, without refpecT of perfons:, yet they did judge unrighteoufly, with refped to perfons ^ and therefore God account- ed their Knowledge as no Knowledge tT^j Knew not. Neither do they Vnderftand. They were flupidanduncapable of good counfel. fabinu, dam B'nutj inttl- They did not Understand or confider ( fo much the texittCOHfideravit^Agnln. word imports in the Original ) the duties of their places, fo as to practice them for the good of Gods poor, afflided, oppreffed people i The word is fre- quently ufed for confideration,as I Xi»£.3«2i.when I had considered it in the morning. So Jfa. 14. 16". ^43. 18. Confider the things of old, }er.2. 10. 23.20. In the latter dayes ye fhall confider it per- fectly. So fob 23 . 15. & 37. 14. Confider the won- drous works of God , fo as to be affected with them. Thej 7 he B em tj of Maglftracy. 127 They wallz_ on in darknefs. The words in the Fountain are very Emphatical. Tisnot ^ mhuU _ They will walk-on continually in darknefs. I hey rwtfj but n^haUac*, am- takenotaturnor two in this dark Alley, but in- buUbwuindefinentcr.Xam de fin enter ambulant, they are aiwayes at it, it is their vcba'm nnjugatione Hith- work, their way, their Trade.and no man nor means Pf d fig>"fcfo™m Utah ' , ; r • -ru •!! 11 j aunt, immo habit umivehc. can put them out of it. They wih walk on and con- mnl - am & f requentim tinue in their wiltul ignorance and finfull perverting denotata. Pagnin. of Judgement in defpite of God and man. Now to walk in darknefs, in Scripture phrafe notes, 1. A Ofiendit ignorantiam iflo- living in Ignorance, ( Ecclef. 2. 14.) when men mmjudiamftifi volm- rb 6 , V N 11 j"U *ir 1 r tanam-sHt etui nolumnt ex care not to know the will ot God, but fay asthofe \ J fcm qiild fd wicked in fob 21 14. Depart from us,for Vve dejire e jfet officii: Pifcator. not the knowledge of thy wayes. Thefe corrupt Judges walkt in wayes of darkneis,and therefore they loved darknefs more then light. This made them err in judgement, as blind men {tumble at every thing that lies in their way -, and hence came that fedition, tu- mult and confufion in the State. 2. To walkjn darknefs, is to lie in a natural condition, and live in a Hate of fin and ignorance ^vithout any faving know - ledgeofGod, fohnS. 12. & 12, 46. 1 John 1.6. 0- 2. 11. Prov.2.13. 1 fohn 1.6.&2.U. By nature thefe men were blind, bat being drunken with plea- fufes, and befotted with the lufts of covetoufnefs, bribery, private affection, and puft up with the greatnefsof their power, they had contracted an habituallblindednefs, fo that they could not difcern right from wrong, darknefs from light, nor truth from error. Their lufts had blinded them, and put out their eyes , fo that they could not fee the duties of their places, nor remember the great ac- count which they muft one day give unto God of their Stewardlhip : but as Sampfon when he had loit his eyes was abufed and put to grind in a Mill- fo thefe 1*8 The Beauty of Magi fit acy . thefe being blinded by Satan,were made to grind in the Mill of every fin and error. All the Foundations of the earth areput of caarfe. Thefe words have almoft as many Interpretations as there be Interpreters, i . Some add the word ( al- beit or although) to the Text, They walk on in darknefs, albeit the foundations of the earth be moved: and ib they make thefe words an Aggra- vation of that prodigious ftupidity which had pof- feft thofe great ones of the world, q. d. Such is their fottifhnefsandfenfelefnefyhat though all the world be in confufion, and heaven and earth be ready to come together, yet do they fnortin their fecurity, and will by no means be quickned to the execution of juftice,that they might prevent deftruftion- This fenfeisgood, but with fubmiffion to better judgements, I conceive the words may be taken as they are in themfelves., without any Addition, for the fad ejfecl and confequent of that ignorance, un- righteoufnefs,cruelty and ftupidity which reigned in Jimmw ( a Mot.) nittci* their Rulers, t>k.. that by reafon of it all the foundati- bunt, declinabunt omnia ons f the earth were out of courfe, i.e. all Laws f r*lT*n'T CQZ ' werebl '°ken, all Orders violated, the wicked were HmdaStm* vidctur encouraged, the godly difcountenanced, the publick nomimre ea quibus folia Peace difturbed, and the ftate of ail things turned pnblkaHititiir,eaveyofiMt upfidedown: nothing but murder, rapes, rapine, recla admmfiratiyjms, v ; i ence an( j all out-rage to be found : no man Zdll^XToZxZ, knows where to have right or by whom to be pro- &pcen* feder HmMolki. tected from wrong. Yet they know not, neither W/they underftand, they -will walk on in darknefs ^ and what is the iffue of all this? v/by, the very founda- tions of the earth will move. ( So tis in the Original ) i. e. all things will run into confufion and diforder by reafon of the ftupidity and wilfull difobedience of the Rulers of this people, ( Pfal. 60. 2. If a. 24. 19,20.) Others make the words a Commination of fome The BedtttycfMagiftrdcy. - U9 fome -deftruftion at hand, the foundations of the MmfcJlJ diciturdePwi- earth (hall b< ; moved ( they read the word Paflive- 2tH&£fiS ly) q.d. God will deitroythat Nation where iuch - uCmii0fl c9lt pjkrei* vera ill Magiftrates bear fway : as a houfe whole founda- via, & ftutione dicun'.ur ; tion is taken away cannot (land - % fo fintc the Rulers ideb itki graves minatur of my people who fhould be the Upholders of the P™'"- »W». Land by execucing juftice,are become the deftroy- ers of it, I will deftroy them altogether. But the former fenfe is moft genuine : for although the Septuagint do frequently render the Verb paffively, yet why we ihould for fake the Original fas the Vul- gar Latin frequently doth, to follow the Septuagint ) I fee no Reafon^ efpeciallyif we confider the cor- ruptnefs of the Septuagint whfch now we have. Take but one place for inftance, Ifa.9.6. fpeaking of Chrift, the Septuagint put dyy^-&» for Bern, and leave out many of Chrifts Titles there, which prove his Deity. I fpeak not in the leaft to difpa- rage that Pincely work of that Reverend and Dr - ml Learned man whofe labours praife him in the gates, and for which I defire to blefs the God of heaven, and have long fince received it with a x*'t i t®*. But I fpeak it to this end to caution young men not to lay too much ftrefs upon the Septuagint,confidering - what the Learned have feid of it. *Jfta Graca Verfiu quamnunc habemus, in flurimu locis dijfentitab He- brao -, mult a habet qua non funt in Hebrao, ut omnes noverunt qui in ea verfati funt. Philo. Licet non ignorern-nonnullos in ea fententia ejfe, ut exiftiment interpret at -ionem 70. Senior um peni- tus interiiffe ; multo probabilius cenfeo illam adhuc fupereffe : fed adco curruptam & vitiatam,ut omnino alia ejfe videatur. Bellarmin. 1. 2. de Verbo Oei.c.6. Nosfummo fiudio, curk & diligentih 70. Interpre- tationem cum Hebrxo contulimus , & tot invenimus addita,dempta,depravata, immutata :> & ab Hebraico prorfus aliena, ut mihi perfuadere nequeam illam ejfe 70. Interpretum. Pagnin. S Periodos 1 30 the Beauty of MagiftrAcy. Periodos integras omifere, nee non capita Integra^ Capellus. ■ uw n a e But this point is fo excellently cleared by the §£]&£££ c*v% LcarnedDr. Walton \n\i\s Apparatus, Vrokgom.^t I {hall only refer you thither for better fatisfa&ion. Divinity. /.i. c.T.p.ji. I N the words is fet forth to us, 1. What it is that _j is out ofcourfe? The Earthy i. e. The Inhabi- m. snb]cfc. tants of tne eart h. 2. What part of the earth ? not the Superficies or Surface , but the very foundation of the earth, by Tis an Hyperbolical Pro- which Metaphorically is meant the due adminiitra- vcrbial Metaphor. t j on Q c j u fti ce j n punifhing the wicked and defend- ing the good. Thefe be the Pillars that uphold the world, and upon thefe Common-wealths are chiefly founded. 3-Hereisthe extent of this confufion , not fome but all the foundations of the earth are out ofcourfe. Thofe that ihould be the Pillars of the earth, they are rotten Ports that deceive the building and let all run to rmne. Obfervation 1. All reprehenfions and admonitions that are bellow. ed on wilfully blind and obfUhate finners,are loft,and in vain(as to the parties reproved,though our labour , w r r j c„ «, be notvainintheLord-/L.49.4.2Cor.2..i5.)wedo *C^X butwafh » Black-more, or wafha Tile, the more Uterm lavarc.Viovcvb. rain is poured on it, the blacker it grows. When men are fet, given up and wedded to their fins, it is time to let them alone, Hof. 4. 14, 17. This made the Lord here leave orfcomplaing to thefe Judges, and to turn his complaint to himfelf and to his peo- ple. They know not , they mil not under ft und. God will not honour them now fo far as to reprove them. Thus did the Prophets when men were obftinate, paft Counfel and Initru&ion , they turned to the earth The Be duty of Mdgijlracy. I j I earth 'and called upon the inanimate creatures to hear, Ifa. 1.2. HearO Heavens, and give ear O garth I SO Mkah 6.2. Hear O Mountains the Lords controvcrjie, So Deut. 4. 26. & 32. 1 . fer. 6. 19, & 22.29. That Preacher thinks his people very bad indeed, whodirecb his fpcech to the feats they fit on, and the Pillars they lean too • q. d. Hear O ye Seats, and hearken O ye Pillars what the Lord hath done for anllngratefull and Rebellious people.Thefe are / 'corners that do but jeer at fuch as call on them to iive Soberly, Righteoufly and Religioufly. Solo- mon bids not reprove fuch left they hate us,Pro ^y™™™ Go " at reproof- (for a good A/a may do fo| 2 C hron. v™™^?*^' 3 16.9,10.) The Lord himfelf is patient and bears £ nd Vr. Qbufaonh on long, and loth he is tocaftoffhis people, Hof.6.4. Gdrt,6, i.p. 351, &c» Now when the Lord bears,we may well bear $ but he bears with much long-fuffering the vefTels of wrath who are fitted to dcftru&ion, Rom. 9. 22. S 2 Obfervation ! 3 2 The Beauty tf Magiftacy. Obfervation 2. Ignorance is the Mother of mlfchief. Thefc Judges judge Unjuftly , refped perfons , negleft their duties, opprefs the poor, &c. but what was the caufe ot all this? he tells you, They know not, neither will they understand.. This in Scripture is oft fet forth as the Root of all fin, Hofea 4. 1,2. there is no mercy, no truth •, nothing but killing, lying, dealing, and outrage:, and why lb? why there is no knowledge of God in the Land. So Jfa. 1.3,4. 1 Pet. 1. 14. Revel. 3. 17. one great caufe of the Church of Laodic e as mi fery was this,, that (he knew not her mifery. Ignorance and working uncleanefs with greedinefs, are joined together, Efhef. 4. 18, 19. This made the Jews to crucifie Chrift, Alls 3. 17./ wot Brethren that through Ignorance ye did it : and P,iul to blafpheme, and perfecute Gods people, 1 Tim. 1. 13. I did it ignorantly. When the Gentiles knew not God , then they ferved Idols, GaL 4. 8. Why is not God loved, feared, obeyed .' why becaufe he is not known •, for as incognitum nonamatur, fo non timet fir. Children that know not the ftrength and terror of a Lyon, fear him not. This made the Saduces to err, Mat. 22. 29. Te err not knowing the Scriptures. All fins and errors are Radically, Seminallv, and Fundamentally in Igno- 9mn " m m^ M lg ~ rance - when the ' A P° ftle had faid ^ There ' s none that underftands, fee what a black Guard of fins do Sec more in Mr. Pembles follow, Rom. I. 28. to 32. & 3. 1 1, to 19. when the Scr. on Ho/. 4 6. The e y eso f tne Jews were blinded, then all wickednefs Zd Mr clerfr^nor. "kea flood broke in upon them, and there abides cLp.54! even t0 this da Yi Rom - M'*8- Ignorance is evil in any, but fpecially in fuch as are defigned for publike fervice. A Magiftrate that is ignorant of the Law, and a Minifter of the Go- fpel, are two fore judgements .- the one deftroys many a foul, and the other mars many a good caufe. A The Beaut J of Magijlracy. 1 3 3 A Prince that tvanteth underftanding is a great Op- prejfor ( faith Solomon ,) Prov.2%. 16". Its a great mifery to a Nation when the Rulers are children in underftanding, Ecclef. 1 o. 1 6. //rf.3.4. Magiftrates had need of abundance of Wifdom and Prudence; Sinners are fubtile to contrive wickednefs, and Ma- giftrates had need of Serpentine Wifdom to fearch it out : For as Truth, fo wickednefs lyeth in profun- di), its buried deep, If a. 29. 15. Ti$ not for Kings ( fay flatterers ) to Read, Pray, Study j they muft Hawk and Hunt, and Game and take their pleafure ; as if God had made them for no other end in the world, but as he hath done the Leviathan in the Sea, to take his pleafure therein, Pfal 104.26. No, God commands Kings to Write, Read and Study his Law, Dent. 17.18, 19. It muft be their Va.de mecum, their conftant companion, which they muft ftudy as well as the Laws of the Land. Tis neceffary that Rulers fhould fee with their own eyes,that they be not feduced by flatterers, and Parafites. We read haw JktofesXht chief Magi- ftra:e was inftrufted in all the wifdom of the Egypti- ™ ans before he was called to Government. Tongues, Arts, Sciences, Philofophy, Hiftory, Law, Divinity , , are all requifite to make a compleat Magiftrate. How neceffary all kind of They muft not only be Honeft men, but Able men, knowledge is, See ILa- ( Exod. 18. 21. J men of Parts, Gifts and Under- K d ^TT n rVT ltanding,.(Z»f*r. 1.13O M en (as we fay ; cutout v - in(e . in L> re fat.ad Ecde- for the work:, tor as every one that is Godly is not fit fiafticum. p. i t a ,&c. to teach others • fo every one that hath Grace is not fit to Rule others. They muft be men dextrous, in the Law, elfe how (hall they dired others according to Law ? When Rulers are children in gifts, though men in years, and babes for Underftanding , being weak as women, then follows oppreffton and confu- fion, If a. 3-4,5,12. As no wife man will go to an unskilmllPhyfitianfor Phyfick-, nor venture him- fclf in that Ship that hath an unskilfull Pilot- So. S3 aa 134 Tantim farms, quantum ppsramur. ^ Miltl habent cognilioncm faint is, fed non cag'iviio- nem fMutarem. Cognit'io vcritatU efl du- plex; Pure Speculatlva^vcl Affettiva. Aquinas. V. Dy^e on the Sacra- ment, chap. 4. ufhers Me- ditations, p. 1. Sec the Difference be- tween conmon and fa- ing knowledge. Dr. Vrc- (loa, Saints Infirmities, mibi.p. i59> 160. The Beauty of Mdgiftracy. no man that is well in his wits will venture his caufe in the hands of an ignorant Judge. As unfavoury fait is good for nothing j fo raw and rude Rulers are the Pelts of their places. Ofervation?. Knowledge without Practice u no Knowledge in Gods efleem. In Divinity we know no more [hen we pra&ice. To the Jews were committed the Oracles of God, and they had great skill in the Let- ter of the Law 5 but becaufe they did not practice it, God complains of them as ignorant, lja.%. 13. Hi/. 4. 6. Yea the priefis are faid not to know the Law, 1 Sam. 2. 12. fer.2.%. & 4.22. they were Priefis and fo could not be totally ignorant , but becaufe their knowledge was meerly notional and fpeculative without obedience and pradice, therefore God ac- counted it as no knowledge. Thus cruel, oppref- fing Rulers though they had fome fpeculative know- ledge, yet becaufe they hated the good, and loved the evil, they are faid not to know judgement, viz,. fo as to practice it, fer. 10. 21. Micah 3. 1,2. Prcv. 29. 7. Reft not then content with (hews and (hadows-, let not Satan cozen thee with the leaves of fpecnla- tion and external profeflion •, but let thy knowledge be an Affettive, Practical, Obediential knowledge ; elfe knowledge without practice will but double your (tripes, and increafe your condemnation, Luke 12.47. John 9. tilt. James Of. ult. Where the Spirit of Regeneration comes,it brings a Light with it , (Ephef. 1. 17, r8. & 5. 14. ) not a natural, but a divine, fupernatural Light • not a cold light, like that of theMoon: but a burning light, like that of the Sun, John 5 . 3 5 . tis not a fading, vanifhing light, but it is an abiding, enduring light,whch all the De- vils in Hell (hall never extinguilh. As the Joy, io the Light ofGodseled (though it may be tor a time The Beau tj of Magi fl racy, r 3 5 time ecclipfed, yet ) (hall never be totally taken from them. A natural man may have a little glim- mering twi-light:, but this is a Soul-awaking, Sin- conquering , Soul-convincing , Soul-commanding light j it is effectual in the hearts of believers, and makes them grow in grace, 2 Pet. 3 • 1 8. There may be knowledge without grace, but there can be no grace without knowledge. Knowledge is the oyl in which the flame of the Spirit lives. 1. Tis the faving knowledge of the truth that fan&ifies us,and delivers from the bondage of fin in which by nature we are .mangled, John 8.31,3 2 & 17. if 2 It ~ >lt(m c(>gMcims V increafeth faith, Pfal, 9 1°. they that ^oW thee taMim dillgims ; quia will truft in thee. 3. Twill make us love him more d'Ueftio fequitiiy itgrv.no- intenfively^ the more experimentally we know God nem,cum igwii nulla fit the more we (hall love him. Cant. 1 . 4. 4. Twill cli f lAo ' make us patient under all afflictions,, when we know and fee that the Lord correds us for our profit, , x ' Heh. 12.10. 5>. Twill mrke us flight thefe tranfito- ry things, when we are truly convinced of the Vanity of them, Ecdef. 1. 2. Hcb. 1 1. 24, 25, 26.. j» Obfervarion 4. Want of con ftderation triads men neglect the ~Dh~ ties of their callings. Thefe judges did not confider thae God fateamongft them, and confidered their fentences r ends -and aims ; th>s made them pafs fuch unrighteous fenrences. Tp.confideratenefs makes fin abound, Lnyi. 1 . 9. They are finners and fools that confider not what they do, Ecclef. 5. 1. This ruines Kings and Kingdoms,. If a. 1. 3,4. & 5. 12. fer. 12. 11. ffofiffll. This ruined £w ; lhcno. iooner law the trmt,. but ihe prefently eats of it without any confideration of the mifery that attend- ed it, Gen. 3.6. Did the Drunkard but confider the See more in my Com=- many woes that attend that fin, he would notrufh menc * on zrim> 3' 4 ' P* into fin as the Horfe into the Bank with fuch de- I17 ' II8 ' fperate. x 3* The Beauty ef Magiftracy. fperate violence. fer.S.6, So we may fay of all other fin tiers, Ignorantla erajfa & affc- clata ]m fare /pewit? ut liberie peccet 5 ha c agpra- vat peccatum, 1. Quia, fit ex focordi*, ut in*otlefis. z Quia fit ex phllautia,ut in fuperbis. 3 . Quia fit ex mal'nla ut in defperatis, quorum vox eji^sciemlam tuarum viafum nolumus. Breerwood, Ethic. 1. 3. p. izi. See femurs WiM Inv penitency. Obfervacion5. Wicked men are wilfull men. They are obftinate in fin,andwill walk on what ever come on it. Had thefe Rulers finned of meer fimple Ignorance, it might have excufed them a /*#f0,though not dtoto-^ it might have extenuated their fin : but their Ignorance being a grofs, wilfull, affe&ed and contracted ignorance, reje&ing inftrudion,that they might fin more freely, could neither excufe them dtanto, nee dtoto, not in theleaft, but it did highly aggravate their wicked- nefs. This ismadea frequent Character of wicked men, that they are wilfull finners^ they have necks ofIron,and brows of Brafs •, though they areper- fwaded,yet they are unperfwadable. They will not hearken to the voice of the Charmer,charm he never fo wifely. They fay to God as thofe wicked in Job 21. 14. Depart from us, for We defire not the knowledge of thj Vvxyes ^ their ignorance is a fponta- neous willing ignorance, (2 Pet. 3.5.) they might know, but they will not. Like thofe rebellious Jews, when God commanded them to walk in his paths, they peremptorily anfwer, we Will not walk inthem, fer. 6. 16. 0-44. 16, 17. let favour be fhewed to the wicked, yet he will not learn righte- oufnefs- in a land of uprightnefs they will do un- juftly, and will not behold the Ma jetty of the Lord .• yea though his hand be lifted up fin judgement) yet they will not fee. Here are four will-not s that aggravate their fin, Ifa.z6. 10,11. Let ftrangers devour their ftrength, and gray hairs ( the fymp- toms of feebLenefs, old age and death approaching^ be upon them, yet fo ftupid are thcy,that they per- ceive it not. JHdf.7.9. let God be a tender Nurfe to lead and love them, yet fo fottifh are they that they The Beaut] of Magiflracy. *37 they neither know nor acknowledgeit,Ho/. 1 1 .1 ,3 ,4- Sce thc . dan S er of Ohfti- Z.pb.3. 7 .Thefcareweddcdtotleirlnftsand t hcrc ^£ 6t *%%£ .sno parting ofchem,Hl»/i4. 14,1 7. Obfervation 6. Top erf ever e in wickednefs is the heigth of wicked- nefs. None fo wicked as the refolvedly wicked. They will walk on in darknefs and that continually, tis their Trade and they will not leave it. The bed- may fall through weaknefs, but thefe are wilful). As reiblutionand perfeverance in goodnefs is the heigch of goodnefs, as we fee in Job, ( Chap. 2. 3. ) who kept his integrity in defpite of all that Devil could do^and AW^though he liVed in a corrupt age, yet) in defpite of them all he fees his heart on God,, and refolvedly vvalkt with him all his dsycs,Gen.6.g. and Hcz'ki^h when he came to die, comforts himfelf with this, Remember O Lord, how I walkt before thee (continually or without ceafing, fo tis in the fountain ) with an upright heart, if a. 38. 3 . fo per- feverance in wickednefs is the hight of wickednefs, a zCbron. 28. 22. ™ Obfervation 7. Wicked men lead miferable lives. They walk in darknelst we piety fuch Prifoners as lie and live in deep, dark dungeons all their dayes : why this is theftateof every wicked man, though they think themfelves the only wife men, and that none fee -but themfelves, ( as thePharifees did , John 7. 49.6^ 9 ult.-) yet there's no Prifoner that lies in the dark- ell dungeon efpecially ( if he be godly ) but is in a better condkrOn then the greateft wicked man that is fpiritually blind , though he live in pompous Palaces. Thefe Rulers in the Text, no doubt but they thought themfelves very wife men (and pro- bably they were fo in refpe&of natural. and world- \\ y accomplifhments ) yet becaufe they abufed their T parts, j j g ?hi Beauty of Magljlracj* parts, and did not improve them for Gods glory, he tells us heve^They walk, in darknefs. The Princes of ZoattMe called fools, i.e. Pharmhs Counfellors, ( which were worldly wife men ) yet for want of faving knowledge are called fools in Gods Dictiona- ry, Jfa. 19. 11. This will yet better appear if we eonfider the al- mfions between inward and outward darknefs. 1 .Darknefs hinders us from feeing our way. A man that walks in darknefs knows not whether he goes, ( John 12.35.) ne ma y &° int0 Ditches, Boggs, Rivers, and milcarry many wayes. So he that walks in ipiritual darknefs, knows not which way to g®, nor what to do : he is in perpetual danger of falling into this ditch of error, and that bogg of Hereiie, and to plung himfelf into a world of fin and forrow. Blind men cannot judge of colours, nor can thefe di- ftinguifh between truth and falfhood. 2.Such catch many falls^nd Humble at every thing: fo when mens wayes are dark and flippery they are apt to fall everyway into Satans fnares, ( Job j^ 5. 14. & 12. 17. ..2fT) and to Humble and take of- fence even at Chrift himfelf. 3 . Darknefs is a difmal thing, it fills men with fear and horror, (Gen. 15. 12.) So that a man hath no Joy of himfelf, nor of the creature : So a man that lies m fpiritual darknefs being deftitute of faving knowledge, when conicience is awakehed,he is filled horror and Defperation , which imbitters ali creature comforts to him. Let us therefore labour for faving knowledge, and above all getting, get true llnderftanding. Solomon prefers it before Silver , Gold and Pearls, (Prov. 2. 2, 3,4.) becaufe it brings grace, life and falvation with it. Multiplici- .. ty or this knowledge will multiply grace, 2 iVr. 1.2. lid** advTwe™ Light This wi L l tea light unto our feet, and a Lamp to of Nature, chap. t 7 , p, our paths. This Light is a pleafant thing, by it we 173 > 17 5> & c > fee whence we came, whither we go, how to order our The Beauty of Mdgiftracp 1 3 9 our fteps, what dangers to fhun, what enemies lie in our way that we may refill them. Such are wife whofe eyes are in their heads, but tis the fool that walKs on in darkhefs •, ( Ecc/ef. 2.14.) . the pride that reigned in them by reafon of that Dignity which God had honoured them withal, in communicating his own name unto them, and calling themhisSons. 2. Here T 3 is \ 14* the Beaut] of MAgiftruj. is the Remedy , drawn from the confideration of their dying and fading condition, i . They mufl die like other ordinary men. 2. They muft fa'l from their dignity to the dutt, as other great ones had done before them. So that in the words we have the Excellency of Magiftracy fet forth by two Titles, .IVd;? Participatioite di-A/i* tffentiiSy fed ftmilitudine dlvmx polen'tte. N*n na.- tiira, fed conditions & dignitate mmcns. Muis in locum. GflelioBj filii excelfii viz. 7)ci,qtiia 7>ciis eft excelfus fuper om%"M Imam, &■ "vddecxalutus fuper -om- its s Vets. { 1. They are Gods. 2. Sons of the MoftHigh. 1 . They are Gods, not by Nature ( for we fee they Die) but by fimilitude and in refped of their Office, becaufe they reprefent Gods Majefty in Governing of men, and have a fpecial character of his glory ftampt upon them. But of this fee more at large on Verfe 1. 2. Children of the Mofi High, or Sons of the moft high God. This Title is homonymous and hath ma- ny figniflcations in Scripture. 1. It is fometimes taken for the Natural Son of Cod, and in this fenfe Chnft is the only natural and proper Son of God, John 1. 14. & 5. 18. Mat. 3. 17. Rom.S. 32. 2. lor the Sons of God by Creation. So God is called the Father of Angels, ^1.6.^-38.7. Cant. 2. 3 . andof wicked men, Mal.2. 10. 3 . Others are called his Sons by Adoption: thus all true believersare the Sons of God. fohn 1. 12. Rom. 8. 14. 16. Gal. 4.5. 1 fohn 3. 2. 4. Others are called the Sons of God in refped 4>f that Power, Majefty, Authority and Bminency which God hath conferred upon them above the ordinary fort of men : and in this refpe&it is that Magiftrates are called the Sons of God-,for as Parents give fome part of their Inheritance to their children.- fo the Almighty hath inverted Magiftrates with part of his power and Soveraignty, and intruded them with the administration of his Earthly Kingdoms, by 7he Beauty ofMaglftracy. 145 by the exercife of Vindictive and Remunerative Juftice. Now fome conceive that Magiftrates are called the Sons of God, becaufe they are more dear to God, and more accptable to him then other men •, but that will not hold ^ for in this very pfalm where he calls them Gods , yet he ftiarply reproves them for their unrighteous practices ^ and if Rulers be wicked, they bring more dilhonour to God , and do more mifchief then inferiour perfons can do , and fo their perfons are more ditpleafingto God then 4 inferiour perfons are •, and God looks upon them as Beafts rather then men, Prov. 28. 15. But if Ma- gistrates be truly Godly , then chey are the Sons of God inadouble fenfe. 1. As Believers. 2. As Ma- gistrates ^ arfu fo they are nearer and dearer to God then ordinary men : they are as the Signet on his right hand, ever in his eye ^ he looks upon them as his ornamets ^ as the Devil ufeth all means to get H^t/it abs te oiwj'Dm- men of power and Parts on his fide, that Ije may "&»'"*>« AuffliniMd of ar the better advance his Kingdom • fo God delights in learned nlan - gracious Magiftrates as the Pillars and Upholders of his Kingdomin the world. The more of God dwells in any, the more he loves them ; If Magiftrates who are Gods in name , do refemble God indeed , in Wifdom, Juftice, Purity, Clemency, &c then are they the children of the moft High in a Spi- ritual fenfe , and God hath a Paternal care over fuch , even as Parents have over their obedient chil- dren. 2. This implies Participation , and tells us that Magiftrates derive all their power from God, as a fon hath his from his father ^ and therefore it is bat Equity that they (hould imploy that power which they have received from His goodnefs, to the praife of him that gave it. 3, Here is the Extent of this Dignity, it is not given j^4 Tht BeMty efMagipracy. given only to Superiour Magistrates, but to Inferiour ones alfo • Ye are All the children of the mod High •, yea wicked ones when placed in authority, are cal- led Gods and Sons of the moft High. Thofe in the Pfalm were none of the beft, yea they were almoft as bad as bad could be. Verfe 2. 5. And yet it is faid here, I have faid ye (in refpeft of your office,) are Gods, and children of God. Egodixhtflvox potejlatis ] 4. Here is their Commiflion-, / have faid, It is stnfiituentis, not you that can make your felves Magistrates, but it is I that fay ye are Gods-, allthe.powerthatye have, it is from me •, and therefore our Saviour ex- pounding this of the pfalmift (John 10. 34,35, 36.) tells us, that to Magistrates the Word of the Lord came , or was made. q. d. they have their Com- mand, Commiflion and Power from God to dif- charge the duties of their places. When the Pro- phets were fent to preach, The Word of the Lord was faid to come to them. Luke 3.2. The Word of God came to John, and then Verfe 3 . he preach- eth and puts his Commiflion in execution : So when God hath given Magiftrates a word of command, then, and not till then they may ad with comfort and with confidence, Our Saviour in John 10. 34. refers us hither, when the Pharifees reproacht him for blafphemy, becaufe he made himfelf equall to God, by faying, My Father and I are one, he clears himfelf from that afper(ion,by an Argument from the lefsto the greater, Thus •, If the Title of God may be given to Princes, who are but men , and many times the worft of men j then much more may that Title be given to me, in whom the Majefty of God doth more efpecially appear , and the ful- nefs of his God-head dwell. The Antecedent I have proved to you (faith Chrift) out of your Law which you cannot deny, and therefore you muft grant the consequent,. Verfe 7. The Beauty of 'Magiflracy. 145 Verfey. In this verfewehave the Mortality of Magifkates aflerted T , f 1. Ye (hall die. 2. The Manner How ; as other ordinary men,and as ail other Princes have done before you. 3. The certainty of this is confirmed by an AfTe- verative Particle, Verily or certainly as ye live like Gods, fo certainly ye (hall die like men. The words have fome difficulty and Various Readings h I (hall briefly explain them, and then pro- ceed to the Obfervations. But ye JbaH die like men. Some read Surely or truly ye (hall die ^ and this Achen, ccrte, vtre , prefc- comes neereft the Original, for fo the word (achen) 6io,fan^ efi adverbium of' is ufed in Scripture- as Gen. 28.16. Surely (achen) firmandi. Pagnin, Monta- the Lord is in the place- fo Jfai.40.7, Surely the nMS > CalTlD < people is grafs. And ifai. 5 3 .4. Surely he hath born our griefs. It is true, the Vulgar Latin that fo oft leaves the Fountain to follow the Septuagint,do with them render it, But. But the mod genuine fignifica- tion of the word is, Surely. The fenfe is good either way. But, i.e. for all your pomp and power you mult at laft lie in the duft, and fay to corruption, Thou art my father, and to the worm, Thou art my Brother and Sifter,^ 1 7. i4-or, Surely, i e. though you regard it not, nor make a*ry provifion for it, but flatter your felves becaufe you are Gods, and fo dream that x ye fhall live on earth for ever- yet know ajflfuredly that ye are but men, and muft die as well as others. All Gods words are true and fare 5 but on fome there is Affixed a fpecial note of certainty, be- caufe of mans (efpecially great mens) extraordinary fottilhnefs and infidelity. U Te 14 6 the Beauty of Maglflracy. Che Adam temiuun, ftcut y e fkall die like men.~\ That is, like other ordinary Adami.e. fcflwtf twe«»«, men as y e came from the earth, fo to earth you Adam U horn pUb.im, muft return. Death fears not you more then other $ppomtur ra Hhiie.ve- tnen. Ijh and Adam , the Noble and Ignoble are 70 nobll'h ** vldsre e/2,Pfal. alike to that grim Serjeant Death. Though men have 4v3.fic49.i1 Sc 619. Jived like Gods, yet they muft die like Adam , or any other bale, contemptible man -, yea (if wicked) ye fhalldie likebeafts, for all your honour ■. (Pfal. 49. ult.) though inrefped of your Dignity you have been like Saul , taller by the head and fhoulders then the reft of the people, yet in your death there fhall be no difference j you muft to the grave as other men, and then to judgement, for that is in- cluded in the word Death. Htb. 9. 27. It is appoint- ed for all men once to die , and after death comes judgement. And fall like one of the Princes. Th'efe words have many GlofTes put upon them. 1. Some underftand them of a fall by a Natural death, ej. d. Ye Rulers of the people for all your ftate and pomp, fhall fall by death like others of your rank, that have been before you, that were as high ,"-„ . „ ..in honour and great in power as your felves , and ^hmmfamafnt vobu h rf .* - d f ft ^ fpeculit , in ambus vcltra, J J .. J. » • .. :. - ' J ,. £> cuwforuffequampuiam, amongft you, read aLefture of Mortality to you ■, ajfutura, fiftieth* Men- they are gone off the ftageof the world, and you tta are come on 5 it is not long but you alfo muft die ancLmakeroom for your fucceflors-, and thus the word fall is put for dying in Scripture, Gen. 14.10. Pfal. 91.7, 2. Others take this fall to be by ^Violent Death. He ha d before faid they fhould die as other men,but now he rifeth higher, and tells them of a more efpe- qai Judgement which fhould befall them rather then others, and that is, ye flail fall ^ how is that ? Why for your Tyranny and abufe of your power againft The Beaut j of M4giflracy. 1 47 againft God and his people, ye (hall be caft out of Nonitauum mkatuv Vim your Seats • your pride (hall have a fall, and that W 9sm ^r*MH*Sr by a Violent Death- for fo I find the word fall de fedl l : „ ftllu Sculcccus, taken very trequently in Scripture, for Perifhing by a Violent death ; as falling by the fword, Exod. 3 2. 28. Hof. 5. 5. & 7. 7. or by the Peftilence, 1 Chron. 2,1, 14. 1 Cr.10.8. Tyrants feldom go to their » m Wr d«* HalTarku , graves in Peace. Molt ot the Cellarmin.: ott 10 ufed in Scripture. Jfn.3.8. Pfal. 118. 13. ■ fer. 51.8. But this fenfe \S too ttrait for this place. The Exegefis implies a greater falling then from their eftates. 5. Other learned men render the words thus, And ye jbatt fall like others, or ye fh all fall like one Umts quemlibct e vulgo fig- of the Vulgar. But this Verfion will not hold, ^M- Calvin. Some there J , , > t> r t 1 *i c are that follow him and that tor two Reafons. J. It hath no iorni*- againft the Letter of the dation in the Original, nor in the Septuagint, nor Text, which urns thus, in any of the Oriental Verfions. 2. It is a pure shut mm Trincipum cade- Tautology, ye ihall die like Adam, i.e. like ordinary &\ & * ™t fim uma men, and ihall fall like one of the Vulgar, /., like SX&jSSlifc ordinary men. The three hrft ienles are mort/ge- men tofGod,buttheTcxt nuine, as agreeing belt with the Original, the fenfe and Truth I muft honour \\ 2 of abc^e all. 148 The Beauty of MaglflrACf* of the Text, and the like Scripture phrafe. The Turn The Metaphrafe. and fubftance of all is this, q. d. It is true, I have [aid, and I fay fo ft ill, that ye are by "ffice, Gods ; and by Commijfion ye are all the Jons of the woft high God, whom he hathintrufted with fome part of his Judi- ciary power •, but yet this doth not exempt yon from Mortality •, for though in Dignity you are above others, yet Death will lev A you, and yju muft to the grave as well as others who are ordinary -men, and as others of your own rank^have have done before you: and then you who have Judged others, fhallbe judged "frith others •, for after death comes judgement. Obfervation i. The Scriptures of the Old Teftament are the Word of God. Chrift cites this very Text in the New Teftament, (John 10. 34,35.,) againft the calum- niating Pharilees •, yea Chrift and his Apoftlesfto (hew the divine authority of the Old Teftament even in Gofpel times) did fetch Arguments oft- times out of the Old Teftament to confirm their DodrineandPradice. About 400 places are cited See my Commentary on out of the Old Teftament in the New. But of this zTim.^ t i^.p. i6i* I have fpoken elfe where at large. Obfervation 2. Jldagiftrates have their power and commijfton from God. It is he that faid, and it is his Word that comes to them which makes them Gods on earth. Magistracy is no fancy of mans inventing, nor plant of his planting, for then it had long fince been root- ed up by thofe fonsof Belial that have fo oft op- pofed it, yet could never prevail againft it. If God had not been in this Bufli (fo oft fet on fire) it had been confirmed long ere this; it could never have ftood fo many thoufand years againft the rage and fury of men and Devils. We may ufe the fame Ar- gument to prove the Divinity of Magiftracy, which fome- The Beauty of Magiftracy. \ 49 fometimes we do to prove the Divinity of the Scrip- tures, viz,, the ftrange prefervation of it in all re- volutions and changes, ^amidft thofe wars and con- fulions which have been in the world. Some indeed have thrown off their Governours, but never yet could throw off a Government. As foon as one is off, another is in the faddle 5 yea fo connatural it is to the Principles and notions of mans mind, that a Government is found even amongft Heathens,where no Scripture is found to teach it. But of this fee more on Verfe 1. Obfervation 3. // is lawful to give Titles of honour even to wicked Aiagtfiratts. Thofe in this Pfalm were none of the beft, yea (all things confidered) they were as vile as the vileft •, yet you fee the Holy Ghoit gives them their Titles of honour itill, lhavefaid ye are Gods: and as if that were not fufficient, he prefently adds, and ye are All, mark that , not good Magistrates only, but alfo the bad, even All (in refpeft of their pace and office) are the children of the moil: High ^ which may forever filence thofe fots, which fay, we may give Titles of honour to Godly Magiftates, but not to the Ungodly. But of this fee more Verfe I. Obfervation 4. Even wicked Ada gift rates have their power from God. Rom. 13. I. All power is of God-^ and yet the All power is from God Rulers at that time were Heathenifh Perfecutors. It I' 1 * effiekru, and tinjuft is true, the abufe of the power is not from God,but SR^f^Tf*? u™ ■ c \c • I i_r ruw-n. j D'ftinguenditmeft inter po- the Power tt felf is • as the abufe of the Miniftry and te fi lte * infafrPoteftatm marriage are not of God, though the Miniftry ?nd infubiecto. i J o-e(las in fe marriage it felf be. Be the Magiftrates fuperiour or e ft « *z>'» wfotma, fed noa inferiour, wife men or fools, good or bad, there is ^/^^^ J f a no power but it is of God. The Apoftle (p^nO^^|^g^^ Indefnitlj , The higher powers are of God , but he U 3 ipeaks , ye The Beauty [ofMAgiflracy. fpeaks Vniverfally and Exclufively , there is no power,be it what it will, but is of God. Though the manner of getting into power by fraud and force may be unlawful,and of man ^ yet the power and of- fice it felf is of God • and that not only by permifii- ^ i r „ '„* ««. »«* on (for fo is fin and the Devils power) butbyfpe- Emphakn Though others be High, vet there is an ;£££* " Hi & her then they f £^/ f /. 5. 8. /even the High and lofty one , who dwelleth in the high and holy place, and judgeth thofe that are high, fob 21. 22. P/*/. Sec more in Mr. Gathers 1 13.5.7/^.3 3.5.N0 Towers ,Pi!lars, Places or Perfons Ser. on Pfal. 81, 7- p 98? fo high, but he can bring them down. It is this molt ??> Ieo * High that ruleth the Kingdoms of men, and giveth them 7 he Beau ty of Mugiflracy . 1 5 1 them to whom he pleafeth. Dan. 4. 32. e^ $. 18. He is the great Jehovah , the Lord Paramount of Heaven and Earth, there's none to be compared to him, Pfal. 1 35. 15. / know that the Lord is great % and our Lord is above, all Gods • whether they be fo Deputed as Magistrates , or Reputed as Idols. He is not only great, but Greatnefs it felf ; not only high, . but the moil High , beyond the Tongues expreflion, or the hearts imagination. It is infinite and fo un- fpeakable •, we may affoon meafure the Sea with a fpoon, or put it in a bulhel, as comprehend with our {hallow understandings his excellent Greatnefs ; it is therefore called Unfearchable, Pfal. 145.3. Great is the Lord, and greatly to be praifed , his Greatnefs U Vnfea.rcha.ble. All the power, perfection, beauty and excellency that is difperfed through the whole , . world, that and ten thouiand times more is in the Lord by way of Eminency and Tranfcendency. All the glory thar-is m Angels, men, and all creatures, compared to his,is but as a drop to the Sea,a fhadow- to the Subftance,or one little fand to a great Moun- tain j Heaven, Earch and Sea compared to him are p;:rumnihil,mcQr Nothing. Tn Ifa.4.0. 12,15,16,17. we have a molt lively expreflion of the power. of God, Who hath meafuredthe water in the holloa of of his hand, and meeted out the Heavens with a (pan, . _ and comprehended the duft of the earth in a meafure, and weigi ed the Mountains in fcales, and the Hills in aballance^c.Ht doth thefe great things with eafe,as if it were but Spanning, Meafuring, Weighing, &c. Hence it is that Greatnefs is truly an,d properly Nihil mwul ; I know whom J have believed, and that he is faithful and able to keep what I have committed to him , 2 Tim. 1. 12. Get an holy Magnanimity of Spirit •, God loves to do great things lor thofe that greatly truft in him, as we fee in thofe three Worthies, who were Gyants Ammo mugm nihil eft mag- rather then children, Van. 3.0ppofe this mighty num. God to all the might that comes againft thee. Whilft others boaft of their friends, Navies^ Confederates, Strong-holds, &c. do thou make thy boaft of God, and fay, The Lord is my Light ', and my falvation • ■whom Jbould 1 fear ? there is none amongft the Gods to be compared to him, Pfal.27. 1,2,3.^ 86.8. When Charles the fifth in a challenge to the King of France , commanded his Herald to proclaim all his Titles, Charles Emperour of fuch a place, King of fueh a plage, Duke of fuch a place, &§. bids defiance to 7 he Btattty of Magiftracy . ' 153 to the King of France. The King of France on the other fide bids his Herald proclaim no more but this, The King of France , the King of France, the King of France, bids defiance to Charles the Emperour of Germany : Intimating that one Kingdom of France was of more worth then all thofe empty Titles of the Emperour. So when men cry Riches, Pleafures, Friends, promotion, &c. Do thou cry , The Lord mofl: High is my Portion, The Lord is my Por- Habtt omnia, qw.1habctb.1- tion^ he that hath him hath all , he hath the bmm mm - Fountain , the Mine , the Ocean , and he cannot want, Pfal. 23. 1. Get therefore propriety and in. tereft in him^for what comfort is it to hear of fo high and great a God, if he be not ours? That word Mj is a little word, but there is abundance of Divinity and fweetnefs in it, when with Thomas we can truly fay, My Lord,and my God. Let us by faith hide our felves under the wings of this moft High Protector, and abide under the fhadow of this Almighty Sbad- dai, and there fing care and fear away, Pfal. 91. k In all our diftreffes let us cry unto God moft High, and he will hear and help us, Pfal. 57. 2. 2. In the Churches diftreffes let us comfort our felves in the moft High God. The Church whilft it is in this world meets with Mountains of oppofition; but the comfort is, they fhall all become a plain be- fore Gods Zerubabels, Zach^.j-Thc Churches ene- mies in their own conceits are as great Mountains Unpayable, Unacceffible, they proudly overlook the people of God. But God contemns thefe contem- ners of his people, (Pfal. 2. 1. to 6. Jfai. 8. 9, 10J and though they think themfelves Mountains , and their flatterers call them fo, and Gods own people looking upon them through the Spectacles of Fear and Unbelief, think them fuch -, yet God here by way of contempt, asketh them,Who art thou ? q.d. Thou lookeft high and haughty like a Mountain, but thou (halt become a Molehill, a nothing before me and my X. . people -, 1 54 The Beauty of MagiflMej. people ^ I will overthrow thofe Mountains in my wrath, (fob 9. 5 ) I will but: touch them and they {hall vanifh, Pfal. 144.5. If**.z. n, 12,14. and though my people be but as fo many defpicable worms, yet I will make them to ihrefh Mountains, Lfai. 41.44. Let us not then fear, nor be defpon- dent ^ that God which hath brought us over the Mountains of Popery, and the Mountains of Prelacy, that God will in his due time bring us over the Mountains of Herejie, Libertinifm , and Indepen- dency, &c Objection. But boty can thii be ? we fee no Vifible means to ejfetl this.. AnfVver. God is a free agent { and though hehathtyed us to means, yet himfelf is tyed to none • he hath pro- mifed to create deliverance for his people, (lfai. 4.* S.« & 65.-18 J now C I. Exnlhilo. Creatio fit<^2. Jninftanti. Cl . Irreftflibiliter. 1. When the Lord created the world,he made it out of no prae-exifting matter-, So though we fee no means how he fhould deliver his people,.yet he being Almighty , can without means, by weak means, yea, by contrary means deliver them. 2. He can do it wfiant/yjNhen the hearts of his people are prepared, for Reformation and deliverance, the work fhall be done fuddenly, 2 Chron.i9 3 ult. 3. It (hall be done Irrefifiib/y. The work of Reformation it is the Lords, and it fhall profper in defpight of all its enemies, Hag. 2.4. It is of God, and it fhall ftand, Atts 5. 38,39. Let us therefore encourage our felves in the Lord our God What though Gyants,Sonsof Anak^ the. The Beauty of Mdgi/lracy. j * 5 the great Zanz,timmims, the High and mighty of the earth rife againft the Church ! yet there is a Higher then they, who wiJI break them with a Rod of Iron-, yea if the Nations, All Na ions fhould comr againit it, yet ail their power compared with Gods Power is yarum nihil, an empty nothing, as the Prophet excellently, Ifai.40 15. Behold the Nations are counted of him as a drop that hangeth on the fide of a full bucker, or that ilayeth behind when the water is poured out, yet doth not diminifh the meafure : or like the [wall dufi of the ba fiance, which remains in the ballance when powder or bea- ten fpice hath been weighed in it , which is eafily blown away with a littie puffofwind. All the men in the world compared with this High and Holy One, are Vanity, lighter then Vanity, Nothing, yealefs then nothing, ?jal. 62.20. Many are afraid of dif- pleafing Great men ; let the Great ones of the world take heed of offending this Great God,or of injuring his people •, for God is not only Abfolutely and Effentially great in himfelf, but he is alfo Relatively and Declaratively fo to his people. The great God loves to fliew his greatnefs on their behalf. As his greatnefs, is fuperlative to all other greatnefs, whe- ther they be humane powers, or Imaginary Deities ; So of hts Goodnefs he will extend it to the protecti- on and prefervation of his people, and for the confu- fion of their enemies. 3. Admire the great condefcention of this great God towards man. Though he be the moft High, yet he dwells in the loweft hearts, Jfai. 57. 15. he hath but two Thrones, the higheft Heavens, and the lowed heart. He over-looks the frame of heaven and earth to look on fuch, (Ifai. 66.1,2.) nor doth he look upon them with a bare look of Intuition , but with a look of approbation and delight. Barely to look on man is a condefcention , P/al. 1 1 ? . 6. He humbkth himfelf to behold the things on ea&h : But X 2 tO I? y$- The Beauty of Maglflracf. to take up his dwelling with man, that is no fefs an ad of mercy then of wonder. 4. Serve this Great God with fear and Reverence. The greater the perfon, the greater mult our fear be, Mil. 1 1 tf& We cannot worfhip him rightly r , unlefs we worfhip him Reverently , Pfal. 2. 12. Heb. 12.29. he looks to be greatly feared in the Affemby of his Saints. We fhould alwayes come with felf-abhor- renty into his prefence, out of a fenfe of Gods ex- ceeding greatnefs, and our own exceeding bafenefs, Job 42. 5,6. Be clef. 5.1, 2. And if the Angels (land before him with Reverence covering their faces •, and Mofe s quaked and feared exceedingly when he was with God in the Mount, {Heb. 12.21 )yeaand the very inanimate creatures tremble before him, the Mountains melt,the Hills quake, and the Rocks rend, (Nahpm 1 . 3 . 1 7 .) with what foul-abafement ought we to come into his prefence who have io many ways pro vok"t him? 5, Tmnfervu.nts to him ; you cannot ferve a bet- ter Matter:, The Greater the Prince, the more No- ble the fervice. Prefer His fervice before all the Crowns and Kingdoms of the world. Spend thy felf and all thou haft for his honour. There is none gives better wages then he. 6. Admire and Adore him for his Excellent great- nefs. The Holy Ghoft oft calls on us to this duty,. Pfal, 95.2, 3 ^96.4. Praife mult wait for him in m Vomine flentim eft g*J f^- 1 > ™ Praife ls r fllent j or cJ ? ee « * i m lilent admiration or his greatneis , and an humble confefling of our inability to exprefs his praife, is the greateft praife we can give him. 7> Beware of off ending this High and Holy One. Better have all the world againft thee , then God againft thee. He is the belt friend, and the faddeft foe. As he is great, and greatly to be praifed, fo he is great, and greatly to be feared. He is a con- ' fuming Are j There is no abiding when he is angry. The The Beauty of MAgiftracp \ 5 7 The Lord moft High is Terrible, and it is dangerous provoking him, P(al,^j.2. & 78.56. Obfervation 6. - Magiflrates are the Sons of the mofi High. If they are true believers , then they are his Adopted Sons^ but if wicked, yet in refpeel: of their office they are Nuncupative and Nominal Sons. Thus God is pieafed to ftile them. { 1. To mind them of their Duty to him, 2. To mind us of our Duty to them. 1. He calls them jW, to the end they might walk Bxemplata oportci co/ifor- worthy of fuch a Father, by loving, fearing,ferving, mxfl exempt ari fecundum and obeying him, ( M. /. i- 6.) ^A (on honours his raUm * ft m «- Th ings -r, ; 1 r ■ ; , * n l /^j- exemplified ou^ht to re- Father,and a (ervtnt his Mefter j but oodiS not femble their Samplar a c- only a father and a Matter, but he is a King, a Crea- cording to the reality of tor, a Counfellour,a Protector and AiTifter of Magi- t!i e form. Aquintu P. 1 . Urates • and if one of thefe Relations call for refped: ■§• lH - ari 4- and love •, what Reverence and refped: is due to that God in whom all thefe Relations coucenter and meet? Let fuch then improve the Power which they s have received from God, unto his praife. Uphold ffeLs" Cui^^ltr his Worfhip, advance his Scepter,promote hislnter- God more then others, in ell, defend b\s people, .pitty his poor, do juftice to Mr. Gataffers Ser. on Pfal, all ^ if you thus Honour God,, who hath honoured * 1 -* h 7 6 >77- and exalted \ ou -, he will be a father and a Friend to you •, he will be a Sun for Confolation, and a Shield ibr Protection • he will be your God and Guide unto death. 2. Doth God call you Sons? then wo them that- call you Satans, and Reviie the Rulers of Gods peo- ple. It becomes us to horiour thofe whom God ho- nours. *This (hews what fpirit leads the fifth Mo- narchy men , and their adherents , who have fo grofly,and that in Print, reviled the Rulers of Gods people. X 3 Objed.. j j 8 ffo BMtfty of Magi fir ho live like Gods, yet muft die like men. The molt Potent Emperour muft take his leave of this life as well as the pooreft beggar. No Titles of honour,nor Places of honour can Priviledge men from the grave. Their divine conftitution cannot free them from their native condition ^ Princes and great men muft See Mr. Levify his Ser. fa\\ f and thatin //W,2 .SVrw. 3. 38. The truth of on thac Text, />. 107,^. ^ ^ f een by Jgjjy experience. It is fo decreed in the High Court of Heaven ^ rhe Statute is Univerfal, and admits of no exception; It is appointed for men , for all men (the indefinite is equivalent to an Uni- &lon fceptra ligombus verfal) once to die, Heb. Q. 27. Death is the great Le- tequAt. Horac. veller of all the world, it makel all equal. Imsznd Croefus, Dives and Lazarus, Princes and Peafants cannot be known afunder in the grave. As at a * » » r »»rr,muv Same at Chefs, when it is ended, not only Pawns, & imperatores & Pan- but Kings, (Queens, Knights, are tumbled into the peres, tquditer monmur. bag together ^ fo when the race of this life is finifht, Hieron. Noble as well as Ignoble are tumbled into their graves together : hence death is called the way of all the earth , becaufe all flefh on earth mult go that way ,7^.23. 14. It is the greateft road in all the world, it is never without many Travellers of all forts, ranks and Degrees. The grave is the houfe appointed for all the living, {Job 30.23. Ecclef.8 8.) both the fmall and the great are there, even Kings and 7he Beauty ofMagiftracy. 1 6 1 and Counsellors, Job. 3. 13, 14,19- ^Jeath is Pam~ bafilem, a truly CaiholickUniverfal King :, it is not only Rexterrorum, the King of fears, bui Rexter- rarnm % an Oecumenical King, thac fparesnoage, iY^Nation or condition. In C-dgutha are fctvls of all forts and ilzes.- hence it is that the Prophet Jfi.iah muftnot only fay, bu' Cry, fo as all may hear ( ^or molt men are deaf on ihis ear ) that not only fome, but all flefti is grafs ( If a. 40. 6, 7. ) i. e. it is a fee- ble, empty,fading thing-, it withers while we touch it, yea andthe glory of it, i.e. fuch as have more glory beftowed on chem then others, are but as lad- ing flowers j The fythe of death knows no difference, but mowes down both alike, PfaL ioz. 11.& 103. 15,16.^14.2. 1 Pet. 1. 24. James 1. 10.11. It pafftthupona/lmcn, (Rom. 5. 12.) he doth not fay, Death may pafs, or {hall pafs, but it hath paf- {ed over all men •, for though it hath not ipfofatto as yet flain all, yet death is as certain as if it were al- ready executed upon all. 2. Allarefinners, even great men as well as Poor, and therefore all muff die^ for fin brought death into ' the world, Rom. %.iz.& 6.22, 23. . 3. mm f made of fading Materials Great As tWe Js fma men dwell inhouf.s of clay and their foundation is terimus 3 te^qum^ri- duftaswell asothers, Job 4. 19. Gen.3.19 .(^18.27. mm 3 & una. qitam ger:~ We are Duft Originally and Finally ^ even Kings that w; So there is terra' are Gods on earth , are but Gods of earth, or rather 1 ut J ^"V^ 1 4- Dignity. I 5. Friends. C 6. Piety, 1 . Their JfoVJb.M-cannot.fave them from the grave they avail not in the day of wrath, Prov. 1 v, 4. E^c\.j. 19. Zefh.i. ult. the rich man died as well JJa^arHs, Luke 12. 20. & 16. 22. ) thofe thatfpend their dayes in wealth, yet in a moment go down to the grave, 5^21.13.32. Rich men are apt to fing a Requiem to their fouls, and dream of living here many years; this is called fully , Luktiz. 19, 20. and is notably confuted, Pfal.<\9.6.to 20. Princes that had gold, and filled their houfes with filver, yet muft to their graves, as well as the poor, f ob 3-. 15. Death will not be bribed, we gave a notable inftance for this in the KingofTyrusvMo abounded with all Riches, Jewels, Merchandife, and lived in .£ -den, the garden of God ^ he lived as twere in Pa- radife, infomuch that in his own conceit he was a God. for Power , Wifdom and Majefty •, but God made him quickly to know, that he was a weak man. The Beauty of Magiftracy. 2 5W man, and therefore he cut him off by a violent death in his own City, E^tk^ 28. 2. to 14. 2 Not Strength. Sampfon was ftrong,yet death was too ftrong tor him. Alexander and Cajfar which conquered Kingdoms, yet could not conquer death. Nero, Caligula, Domitian, Titus, &c. the Terrors. of their Time, yet were all conquered by the King of Terrors. Men of power have no power over death, ( Ecclef.8 8. ) the Captain, the mighty man, and the man of War, are all in the grave, /A 3.2,3. 3 . Parts, Policy, Learning, Wifdom cannot pre- ferve any from the grave. Salomon the wifeft of men is dead, and daily experience (hews that wife men die as well as fools, P/W49. 10. Ecclef.z. 16. the Judge, the Prudent, the Prophet, the Confellorand the eloquent Orator, are all fwept away by death, Jfa. 3. 2, 3. Death is Nomen indeclinabile , the greatell Clerks have not been able to decline it. 4. No Dignity nor honour can ftave off death. Herod in the midft of his Pomp was fmitten dead, and devoured by Vermin. Let a man be never fo high in honor, yet he muft die and perifh, Pfal. 49. nit- fob 21. 28. 32. fuchas are the ftaff and f^^iabor ^Traft 5 "f flay of a State, even the Antient and the Honou- Kol^Lov^by flnfaa, rable, yet "are taken away by death, If a. 3,2, 3". chap. 37. 5. Friends cannot fave or fhelteryou from this Arreft, be they neverfo great or good,in them is no help ; they cannot help themfelves,much lefs others,. Pfal.H6.3- 6. Net Piety. If any thing in the world could fave a man from the grave, it is this: and yet we fee Mofes a Pious , Meek , Learned , Self-denying Servant of God, dies, Dent. 34. 5. Mofes the Ser- vant of the Lord died. David a wife man and ex- cellent Mufitian , a valiant Souldier, a man after Gods own heart, and one that fulfilled all his will, and yet after he had fervedthe will of God in his ge~ Y 2 neration I $* The Beauty of Magi/lracy. nerathnhe fellafeep, Alls i 3.22.36. the holy Pro- phets do not live for ever, Z^. 1. 5. but even ToUltHYtmrssimnefihfed the Righteous themfelves do penfh, Jfa.-yj. i.Chrift ne obfit, doth not free his from death, but from the fting of deaths that which is Pcenal is taken away", he hath made that which in it felt is a curfe, to become a blef- fing, of aPoyfon he hath made a Medicine ^ and of apuniftiment an advantage. So that what Agag fpake vauntingiy, we may fpeak truly, The bitterness of death is paft t Hof. 13.14. Vfi. 1. Fear not great men when they are great Op - prciTors ^ for there is a greater then they who will bring them to judgement ^ how oft doth the Lord blame his people tor fearing fnchas mutt die, and then all their fury ceafeth / If a. 51.12,13. z. Truft not in them. Though they be never fo great, yet they muft die, and then all thy projects perifh. If a man might truft in any man, it is in Princes, for they can do more for us then ordinary men ^ and yet weare exprefly forbidden trufting in them, Pfal. 146. 3,4. Truft not in Princes, nor in the Son of mun in whom there is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts perifh. Where you may fee, I. They cannot help you- 2. If they could, yet they muft die, and then all their proje&s and purpofes for themfelves or for thee , perifti and come to nought .- and therefore truft not in them, nor in any of the Sons of men^for they are Vain,yeaVanity,yea lighter then Vanity : Nothing, yea if itbepoffible, lefs then Noihing, Pfal. 62. 9. If you will truft in any,truft in the Almighty, for he never dies, ( pfal. 18. 16. ) The Prophets they die, and our Fathers,do not live forever, I, but the God of the Prophets, and the God of our Fathers lives for ever, Pfal. 90. 1 . When Father The Beauty of Magiflracf. \6$ Father' and Mother foffake thee, he will take thee up :, when all thy friends are dead, yet he is an ever- living and an ever-loving friend, who will guide thee with hisCounfel till he bring thee to glory. 3. This muft. teach great men who are in high places, oft to think on death and judgement. God no fooner tells us of their Majefty, but he prefently adds their Mortality , to keep them hnmble in the miclft of all their creature comforts. The fight of this deaths head will damp all carnal delights « and this Verfe well thought on would make us look with a mortified eye on all earthly enjoyments. Mortality is a very fit Meditation for Magistrates. Francis Borgia a Spaniih Courtier having been at the Funeral of the Emprefs, and considering how little a grave had devoured all earthly greatnels , Totvumtitatw eft in melim •. He began to reform , r „., , , r>v _ - ,.,.,, • l • u 1 l V. Rj-b.ickfi.de Kit, Bonn*. his hie, and became another man .- whereupon he told his friends, Augufia mors mihi vitam attulit, The death of the Emprefs hath brought me to life. A ferious confederation of Death will take off the fcales from our eyes, and make us fee the vanity of all earthly glory, how fhort and tranfitory it is \ and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour; Wit, Wealth, Beauty or any other fading excellency ,■ then caft your eyes upon the black feet of your morta- lity, and it will humble you. It is faid of. Hofrea the King of Samaria, that he fhould vanifli like a bubble, the foam and froth of water, (Hof.io.j.) we know bubbles do foon arife, and a? Toon va- nifh •, and as one bubble arifeth after another till all are gone, fo it is here. How many pops en- joyed not their Pomo a year/ Some were cut off V. Mendoyiin 1.7^.4; at eleven moneths. Someare-at ten^ others at nine, n ' mb iz-ft£i.i.& 1 Reg. eight, feven, fix, five, four, three,two, one moneth. JJj** gySjJ /' Yea fome enjoyed the Chair not moneths but dayes. , i / « I 35^ P Leo the eleventh fate Pope but twenty feven dayes, Y 3 pUl ,£6 The Beauty of Magifracf. Pius the third twenty fix dayes, another twenty three, another twenty, yea Pope Vrbana. the feventh was Pope but feven dayes, and pope Steven the fe- cond but four dayes. Oh the madnefs of thefe Popes, many of which gave their fouls to the Devil for fading, flying, lying Vanities! As Philip King of Macedon commanded his Page every morning when he arofe to cry, Philippe , moment o te iffe mortalem. Remember O King thou art but a mor- tal man. So fay I, Memento te ejfe bu/lam. Re- member O ye great ones of the world; that you are but bubbles , which foon vanifh. I have read Aug. Serin* 48 aJ frttrcs of Saint Auflin that when he was at ifcwf,andfaw incremo. the rotten Carkafs of Cafar in his Sepulchre, he brake forth into this Pathetical exclamation, Where, where is the famous body of Caefar ? where are his riches and delights ? where are his Troops of Lords And Barons ? where are his numerous Armies, his Hordes and his Hounds , his Ivory Bed^ his Arras Hangings, his Imperial Throne, his change o£ Ray- ments , his curious Hair, his comely Face? Where, Oh where is He with ell his Pomp , that v\vj once the Terror of the world ? The Anfwer wm. All thefe left him, when his Breath left him •, they left him Captive in the Grave, &i. Commendable therefore was the practice of Maximilian the Emperor, who fomeyears before his death, commanded his Coffin to be carried about with him , that by the light of it he might be put in mind of his mortality, and of the account hemuftihortly give of the Empire, timcas, Temper cogUa. and m »g ht be quickned in the mean time to a more diligent difcharge of his duty. This will be a corrofive to fin, and a curb to keep you from ex- orbitant courfes. Great men many times are great Tyrants^ they make their lufts their Law, and as the ^ , , - « - Donatifts conceited that they could not erreCthough £f*v*mmf«*m*. few erred^more.j So there are State-Donatifts chat cry, Quod ft at uim us juftum (ft, fiat per rat tone Vo- luntas x 7he Beatftj of Magiftracy. T6J" hints./. What ever they decree mnft pafs for juft , though it be never fo unjuft. Thefe forget their laftends,as hrttfalem did before her ruine,JUw. 1.9., „.,.. - „ _ fI • v ~- L 1 J ii_ 1 r Vni. Nihil he rcvocat homines a. They remember not that they who fit on the Bench fcCM { 9 p CHt \ mminmUi now, muft fhortly come to the Bar. mortis cogitatit. Aug. 2. Let it be a Spur to duty •, our time is (hort, our work is great, our Reward unfpeakable, Beadive for God, do much in a flhort time : ferve not, nor feek your felves, but ferve God in your generation, as David did, Atts 13. 36. as you have your Places, your Power, your Gifts, your Time and Talents from God, fo improve them all unto his praife. Live the life of the righteous, and you (hall die their deaths. Walk in their way,and you {hall attain their XonpotcJ! mall mm q it i end. Be I fraelites indeed in whom there is no reig- bcnevixu. Aug. ning guile, and then when you come ro die, you may comforably fay v/ahN-ehemiah and Hezekjab, Remember me Q my God for good , and remember how I have wallet before thee in truth, and with a perfetl heart, and have done that which was good in thy fight, If a. 3 8.. 3. Make it your daily exercife to Keep a Confoer.ce void of offence towards God and man, and then when you come to dierhis will be your S ' ethe fin g"lar comforc 1 n • ,< r • oi a Good eonfcience at rejoyci«g,even the teftimony ot your consciences, Death and Judy^e on Confluence, cap your converiation inthe world. 11. p. 190, &c ^ Obfervation 3 . Gre.t men muft certainly die as well as other ordi- nary men. But doth any one qneition this? it would feem fo, aud therefore the Lord who knows our hearts better then we know our felves, hath fet a Verily on it. The Pomp , Profperity , Peace and Pleafures of great men do fo blind and harden them., that they cannot awhile to think on death, or if they do, it is only ileighrly and notionally ^ they do not realize death and look on it as ready to arreft them • if they did, they would lead other lives 1 68 The Beauty ef Magi/Iracy. lives then now they do. They are apt to put the evil day far from their foul, and therefore it that they draw neer to the feat of inlqur.y, Amos 6. 3. They have made a Covenant wich deach and a bar- gain with hell ; hence rhe Lord to awaken them out of their vain dreams fpeaks fo Abortively of dearh, Pfal. 3 9 $*ferifo 3 every man in his faft tflate is al- . . together Vanity, SeLih. The wo'dsare very empha- nscwvi Emphatic* di- c ; ca j man. every man- not only fome oflnferiour £ta & obfcrvand-i cue in- • > J >/ ' j. ruiiu wvlioiht mhilefe fank > but Superiors alfo- Col Adam, every Son of inflitdiismrtal'um; invi- Adam, and chat not only in his low condition, taij)fatmrialium,q-!oa{.m- but in the beft and moll: profperous condition , cant , quale c it %, quan.- w hen in the heigth of his beauty and bravery, ha- ££&&£ 7:* ying ail creature comforts about him; yet even then he is but vain, yea Vanity ,and not only in lome mea- fure Vain, but altogether Vanity. Man at his ColAdam ; colhebel.««- beft js the ve Umver f e f Vanity- and to put icrfdl Miitas omuss homo. .1 • f 1 J r ■ , , T t 1 V-t, a * this further out of doubt, the Holy Onolt puts a double feal to it, one at the beginning of the fen- tence, and another at the End. Verily lets it in, and Selah (hues it up. Implying that it is no doubt- full or probable thing, but a moft certain truth. Obfervation 4. Death is a fall. It is fo to all, they fall from the fociety of men to the company of worms . at death we fall from everything fave God and godlr nefs^ our good works will follow us to Heaven:, the comfort of them will endure for ever, Rev. 14.13. 1 John 2. 17. 2. Yet fome (hall fall more flairs and {lories then otl e.s, as Princes, Rulers and the Grandees of the world. The higher your Handing is whilell: you live, the lower ye fall when ye die • and therefore when Abner was (lain, it is laid, a prince and a great man was# J- lien in J[rael, 2 S^m-i, 38.39. Such fall from \ their richeflTreafures, delightfullei]:Pleafures,{tate- Jy Manfions, dear Relations, yea from whatfoever is called The Beauty ofMagiflracy. 169 called the good of this world, fob 7.7. Tour ejes Shall no more fee good. - t you muft now bid farwell to all your creaiure delighcs: as you brought nothing into the world, fo you fhall carry nothing out. 3 . Some yet fall lower then others, as Tyrants and wicked men who fall from earth to hell, Pfal. 9. 17. The wicked Jhall be turned into Hell, and all the people th^t forget God ; he caits down the mighty from their Seats in fury. Few Tyrants but come to violent deaths, and miferable ends , as we fee in Zachariah,Shallum, Pekahiah, and Pekah, who in ^eJ^^*" 1 ^ a fhort time were cut off by violent deaths, Ho/7.7. ■-.**" & 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppreffion, they muft exped: to be like them in punifhment, and to fall as thofe Tyrannical Heathen Princes have done before them •, for God is no refpeder of perlbns or priviledges, but is the fame in all ages to the fame finners. Verse 8. drife Oued, judge thsu the earth, for thou /halt inherit all Nations. IN the firft Verfe we had the Pfalmifts Preface • in this laft Verfe we have his Petitory Conclusion. The Pfalmift feeing the grofs ftupidity of the Judges of thofe times, how no warnings would work upon them, no complaints ftir them, no fenfe of their mor- tality affect them : by a fudden Apoftrophe he turns himfelf to God, and betakes himfelf to his prayers. Arife O God, fudge thou the earth. Before hefpake in the perfon of God to thofe Rulers^ he leaves them now as defperate and paft cure, and betakes himfelf to God. Arife God. Where we have, 1. The Sub' Z ftancc 170 The Beauty of Magifiracj. ftance of his Suit or matter of his Prayer, viz. that Add'u rat'-oiem a propria God would arife and judge the earth. 2. AReafon Dei jure. Moller. drawn from the Dominion and Univerfal Soveraign- ty of God over ail the world. For thon inheritefi all Nations. &citurfedere mm qum- Arife, q. d. hitherto O Lord, thou haft fate ftill dodjjjimulatfuam ptenti- and concealed thy power, though Juftice hath been am^m^txercttmunusju' turned into Wormwood , and Righteoufnefs into diets. Vatablus. Hemlock -, now therefore arife O Lord, and take the the Throne, relieve the oppreffed, right the wrong- ed , and fet all things in order which have been lb Kuutali, [urge i. e. ad long in coufufion. This word ei& pojfeflio ejus, quia culiar Treaiure above all people ; he looks upon all veo dukis& grata eft, fi. the world but as lumber, drofs and refufein compa- tTtSf^L nionofhis people, Pfal 119.119. They are his q/Mm pofidet. ^avanella. Jewels, his * Segullah , his fded portion , and See more of the word s. rich treafure which he values at the higheft g^Uah in Mr. s.iU on the rat£ Covenant, p- 103. Some would make this Verfe a Prophefie of the Kingdom of Chrift, when all Nations {hall be fub- duedtohim, and be given him for his Inheritance, according to that Pfal. 2. 8. Heb. 1.2. Rev. n. 15. But the Prophet fpeaks not here of Chrift, or of the laft Judgement, but Oi the General providence of G°d, whereby he governs the Kingdoms of the world with theScepcer of righteoufnefs (Gen. 18.25.. Ec- clef. 3 . 1 7. ) defending the good, punifhing the-bad - prefervingLaws, publick Peace, Juftice and Order .° and though- he hath committed the cuftody of thefe Z 2 to \ I iy % The Beauty of Magiftracp to Magiftrates who arc his Deputies, yet he himfelf is the chief Judge •, and when they negled their du- ty, then he appears. The fum of all is this : O Lord, fince the iniquity of ungodly Afagiftrates is fo exceed- ing great, not only amongfl thy o^n people, but even through the whole world; righteoufnefs is fled , and jufiice cannot be found , the righteous are debafed, the Unrighteous exalted, the nocent are countenanced^ and the innocent condemned ■, the rich are favoured^ and the afflicted trod under foot : therefore do thou Lord arije, bring down the proud, punifhthe nocent, fet free the innocent, re/cue the poor and fatherlefs from the jaws of Tyrannical ones ; that all the earth may know that thou only art Lord and Supreme fudge of all the World. Obfervation i. Godfometimes feems to Jleep whenhis •people are in trouble. He feems to be carelefs, and let all run into confufion , as we have feen in this Pfalm. Not that God doth indeed fleep or difregard the afflictions of his people, for he that keepethhis ifrael, doth not fo much as flumber , much lefs fleep, PfaL 121.4,$. He hath a fpecial eye upon his people for good , he protects them fo, that theSun (hall not hurt them by day, fior the Moon by night, i.e. no time, no thing (hall hurt them, neither Sun nor Moon, neither heat nor cold. 2. No part of them (hall be hurt, thy foul fhallbe preferved •, thy going out and coming in {hall be guided and guarded : theie include the whole perfon of man with all his Juft undertakings and af- fairs. Thus are they kept who have the Lord for their keeper •, and as if this were not fufficient, he zddsVerfe 3. He will not {ujfer thy foot to be moved, i.e. he will not fufifcr thee or thine to be moved or violently caft down -, the power of oppreffours (hall not prevail over thee ; for the power of God fuftains tbee. Left any (hould hurt his Vineyard, he keeps it The Beaut J of Magljtracf* 173 it night and day, i.e. at all times, Ifai. 27. 3. So that to fpeak properly, there is no paffion in God, there is neither reft nor motion in him , but the Scripture fpeaks of him by an Anthropopathy , ac- cording to our apprehenfion. Thus the Lord is faid fometimes to be flack, flow, and delay his coming i and then by our Prayers we mult quicken him, Pjal. 40. 17. Make no long tarrying O my God, Pjal. 74. I. How long Lord , how long wilt thou forget thy people ! Sometimes he feems to forget his Church , and then his people mutt put him in remembrance, Jfai. 62. 7. Te that are the Lords remembrancers give him no refl. Sometimes he feems tofleepjand then heexpe&sthat his people by their prayers {nould awaken him, as in the Text, Arife Lord. The Lord is a God of great patience, and long fuffering ^ he bears long with the veflels of wrath fitted for deftrudion, Rom. 9.22. He bears fo long with the wicked till they rage again, and infult , thinking that God approves of their wickednefs, Pfal. 50. 21. He feemed tofleep at Jfraels troubles 430 years ^ but at laft Pharaoh and his followers paid for all together in the Sea. The Amorites one would think had been wicked enough to have been deftroyed, for they were grofs Idolaters, grand opprelfors, and notorious for luft-, ,yet God barefome hundred of years with them, tell they were ripe for ruine, Gen. 1 5. 16. Wo then to all the infulting,blafphemous enemies of Gods peor pie, though God feem for a time to lit ftill and fleep, letting the wicked opprefs the righteous who is bet- ter then he,(Hab. 1 . 1 3 . ) Yet as a man after fleep is refrefht;, fo God will arife like a Gyant refrefht with wine, and then his enemies (hall be fcattered, andthofe that hate him (hall flee before him. A$ fmoke is driven away by a mighty wind , though it feem black and formidable at firft^ yet it foon va- nifheth ^ and the higher it afcends, the fooner it is fcattered ^ and as wax melteth before the fire, fo Z 3 (hall i 7 4 Sec Ten feafons wherein God will arife for to help His people. Mr. Cafe his Yaft Scrmo* on Pfal.tfg.i, a. p.zi.Prcacht 1^44. See more in my Com- ment, on 1 Tim. 3. 9, p. iSz. The Btauty ofMagipracj. {hall the wicked perifti at the prefence of God,(Pfal. '68.1,2.) Ifthe Lord do once arife, though hisene- mies be never fo many or mighty, yet they arefoon fcattered. Let the Lord but look upon the Hoft of the Egyptians through the Pillar of fire, and it trou- bles and torments them , Exod. 14. 24. Let not then Gods people be defpondent, though the Lord make them wait, yea and wait long -, though the Vi- fion be yet for an appointed time, yet at the end it fliall fpeak comfort to thole that Patiently wait Gods appointed time ^ andtoaffureyouofthis, the promife is doubled and trebled •, It jhall fyeal^, it wit/come, it will fur elj come, it fhall not lie , it mil not tarry, Hab. 2. 3. Queftion. Bttt when will the Lord Arife for his people ?t be har- vefi is faft, and the Summer is ended , and yet we are not faved ? Anfwer. Though God feldom comes at our time •, yet he never fails of his own time •, in his due time he will arife and fave his people ■, only do not limit the Holy One of jfrael to your time; for when he fees it is moft for his own glory, and his peoples good, he will certainly Arife, He only waits for a fit rime to be grati" ow, If a. $o.i$.Yet for your better fatisfa&ion,know, That there are two-feafons more efpecially wherein the Lord loves appear to for his people. i.Wkn the enemy is moft high,begms to infult andbhfpheme, crying, Where isjiow their God ? he is afleep and cannot fave •, then their fall is near,^. 20 5 . Pfai. 94-2,6. to-2$. Violent things raft not long. 2. When Gods people are moft low, arid all feems to makeagainft them •, when the enemy feems to carry all before him, and his peoples ftrength is gone. Now, 'Now, Now will I arife faith God, Jfai. 3 3 . 9, 1 o. Dent . 32.36. The Beauty of Magi fir acy. 175 32.36V Cum duplicantur Uteres, vcnit Mofes. God lets things come to the Mount, and tnen he appears, Gen. 22. 14. When his people lie as dry, dead bones, in anhopeiefs, helplefs, fatherlefs, forlorn conditi- on -, then God loves to appear for their help and fuccour, E<,ek. 37. 11. Exod 3.9. ffal. 12. 5. & 10. 1 2. & 1 02. 13. Hof. 14. 3 . Obfervation 2. W&ftf Gods people are in difirefs , they muft awaken God by their Prayers. So doth the Pfalmift here, Arife Lord and Judge the Earth. When they can have no help on Earth , they mull go to Heaven. When the Godson earth will not right us, we muft Ttsflat heretic] appeal to the God of heaven. It is matter of lingu- lar comfort, that when Tyrants cruelly opprefs us, and we can have no relief below , yet we have a God to go to who will Vindicate our wrongs, and plead our caufe againft our enemies * Bnt then we muft Awaken the Lord by fervent and importunate Prayer. He feems to reft till he be difquieted by our Prayers. Though he will help us, yet he will be fought of us to do it for us •, hence his people fo oft cry, Arife Lord and fave thy people • and Awake, why fleepeft thou ? Pfal. S.7.&y.6.&§.i$.& 17. 13. & 68 . J . Hab. 1 . 2, 3 . pe r totum. Only remember it is not every kind of Prayer that will awaken God •, but it muft be, 1. The Prayer of a righteoous man , fuch as Mofes , fob, Samuel, tyniel; who havehpth imputed and impar- ted ridgeoufnefs. He muft come in the rayment of Chra^his elder Brother • there is no feeing Gods face unQfe we bring him with us. Chriftonlyis the way-J^Rre is no coming to the Father but by him. It was death under the Law for any man to offer a • Sacrifice himfelf, though it were never fo good -, it muft be put into the Priefts hand, and he muft offer it: Every Sacrifice muft h feafomd with fait (Lev. , 2. 1 3 J, ijS The Beauty efMagipracy. 2. 13. ,) Chriftisthat true fait which feafons both our perfons and performances, and makes them ac- ceptable to his lather. What ever we ask it muft be in Chrifts Name, and not in our own, fohn 14. 13, 14. The perfonmuft pleafe, before the Prayer can pleafe. God had firft refpect to Abel, and then, to his offering. The man muft be good , or his Prayer will never be heard. God hears not [inner s y i. 0, Impenitent finners which make a Trade of (in, (Pfal. 66. 18. fohng. 31J there is no {landing be- fore God in our fins, Fz,ra 9. alt. An earthly Prince will not traffick with rebels to his Crown and Dig- nity j to fuch God faith, Wh^.t haft thou to do to take my Name into thy mouth? Pfal. 50. 16, 17. the Prayers of a Proud, profane Libertine are an abomi- nation to God, Prov. 15.8.^*28.9. he efteems them as Swines blood, or the offering a Dogs neck « in facrifke, Jfai. 66. 3. as the howling of a Dog, H°f> 7- J 4- or as lying and diffembling, Ho/". 11. 12. The wicked compafs me with lyes when they cry, Jtfj Father, my Father. And therefore when ever we draw nigh to God in Prayer, we muft wafh our hearts and n our hands in innocency, lifting up pure hearts and pure bands. All that call on the Name of the Lor dm aft depart from iniquity, 2 Tim. 2. 19. II we be fuch as do his Commandements , then whatfoever we ask we (hall receive, 1 John 3. 22. Hence the pVomifes run to the righteous , Prov. 1 o. 24. The defire of the righteous fhallbe granted. Pfal. 145. 19. He will fullftlthe de fires of them that fear him, 1 Pet. 3.12. Prayer is not a work of the wit, voyce f memory, but of the heart, Pfal. 25.1 . Let the words^e never fo excellent, if they come not from the heart , it is but lip-labour and loft labour, If a. 2f^go. To pray againft Pride, Covetoufnefs,Paffion7riypocri- _ fie, &c. when the heart doth not hate thole fins, nor will they part with them at any rate, but are angry with fuch as would feparate between them and The Beauty ofMagiflracy. 177 and their lufts, what is this but to mock God to his face , and to give him occafion out of our own mouths to condemn us ? If ever we defire that God fhould hear our Prayers , we mud firft put iniquity far from our Tabernacles , Job 22. 23,27. Our prayers mult not come from feigned lips, Pfal. 17. 1. God is nigh to all that call upon him:, but then they muft call upon him in truth, Pfal. 145. 18. It is the prayers of the Upright that are Gods de- lights, Trov. 15. 8. And as all fin, fo three efpe- cially there are that marre mens Prayers. The firft is Ignorance, when men have no fenfe of their* pwn "imfery, nor of the Majefty of that God they pray to: iuch cannot pray, Ram. 'Jo. 14. How /hall 'they call on him of re horn they have not heard . ? or it they do, yet there prayers are abominable, Prov. 28.9. 2. Pride, when men are full of felf-confidence, and think to be heard for their own merits and righteouf- nefs. God refills fuch proud Pharifees . 5 . but it is the prayer of the deftitute and the humble which he regards, Pfal. 10. 17. cjr 102. 16, 17. 3. Oppref- fi on and cruelty ■, the cry of thefe fins out-cryes their prayers fo as the v cannot be heard. Though fueh nit J ' 1 y~> 1 fhould pray, yea and make many Prayers , yet God will not hear, Jfai. i.^rfiow can he exped mercy from God , ;ivno Chews none to his ^Brother? Prov. 22. 13. He that flops his ears at the cry of the pocr., Jhall cry him f elf , and fha.ll not be heard. The Queftion then will be. Whether a tvickedman may pray ? Anfw. Prayer confidered as a Duty , binds all The firft Commandment men- for thougn wicked men cannot pay to God. as ° fthe Moral Lawrequi- i. 1 l r 2 ■, r.ngPrayer, jt obhsth to a Father, yet they may as t,o a Creator. Prayer is uinverfally ; befides, all good in it felf, though by accident the wicked tura men have need to pray it into fin; now though for want of jaith fuch alwayes, in all things, prayers cannot pleafe God-, vet being good for ^enfbrthe continuance «• • ~ 1 /-> j • r j l- 1? » " • 01 being, becaufe th vde- matter, g.vingglorytoGodin fundryolh.s Attn- pcB d on this Supr^ bl A a butes, ing. Lwfon, 1>5 g The BeatHj of M&gifiracf. bmes, they may procure temporal bleifings, 'or di- vert (for a time at leaft) fome temporal judgements. The cry and mean of the creature oft moveth com- panion in the Creator- he hears the cry of Ravers and feeds them : and when the Jfraelites cryed, (though but hypocritically and in their trouble) yet he delivered them out of their diftrefs, Pjal 78. So Ahab and the Nmivites. 2. The Prayer mud be fervent 5 both thefe Quali- fications we have inoneverfe, James 5. 16 The tffcUual fervent Prayer of a rightecm man availeth much. We mutt awaken our felves.and cry aloud, if ever we would awaken God. So did the Prophets, if a. 51-9. Awi.k^O arm of the Lord, awake, awake and pup cnflrength. There is no getting the blef- img without driving- hence we are commanded to ftrive in Prayer, Rom. 15. 30. Luke 18.4,7. Rom.%. 116. Colof. 4, 2. It is only weeping, wraftling Jacobs that become prevailing Ifraels, (Hof. 12.4.) It is this feed of facob that never feek Gods face in vain, Jfai. 65.9. We mirft ftir up our felves that we may lay hold on God, and ufe Argumentative Prayer as >hv \hia,mpHdeMk;m~ ^f»fd , £aW. 32. *{**&}- and get an' holy pewtn'tas. * Impudence as that widow did, * Luke 1 1.8. God *See Mr. Love on that loves to fee us fervent when it is for his own glory Text - and his Churches good. Tell him thecaufeishis-, nnibd*om e ° C ^ TCr ' had ic becn 0Kr owncaufe we had been filenr,but . ., e orat. ^ eaufe is his • and the people that are oppreft are his, and the enemies are his ^ they blafpheme his Name daily «, k is their daily practice to vent blaf- phemies againft him and his Truth • and therefore befeech him to Arife. When thing* be out of or- der in Church and State, Prayers and Tears are our beft weapons. It is not for private pcrfons in fuch cafes to rife tumukuoufly and revile their Rulers, ( this will but exafperare, and not heal our diftrefles) God doth not fay here, O ye afflicted and wronged, Arifc and flay your unrighteous Rulers ; No , but rather :■■' 7 he Burt tj dfMtgifiracy. 1 19 rather flay your (ins J which provoke God to (et them over you ^ and by Prayer cry to him that he would Arife and help you. Thus did the Primitive Chriilians in Ter tuitions time-, So the people in SH ttts time, when the Lord told them how cruelly he would deal with them, he tells them what they muft-do, (2jrf».8.i8.) ye (hall cry in that day, becaufe of your King. They mud not rife in rebel- lion againft him , but they mult cry unto God for aid . We muft fpread our cafe and our caufe before him wht) is the Judge of all the world , and who hath promiled thatthe rod of the wicked iTiall not for ever he on the lot of the righteous, Pfal. 125.3. Cant. This isfpofce-h Againft Private perfons taking up arms, and not • again it the inferibur Wagiitrates defending. Religion, attd thegbdly, wheiitheS.u'peri- our is an enemy to both v of this Judgement was the leim.t&'£:Bttfo», (amah free enough from Sedifi- Vt B nf M his Vhilandtr, on onFaftion) I-mU'n<& Ytl0j froncrpnce ({-AthhGj V(i;t.^.p^.zj9.&c. fill thatrefifi Kobe Reids^cajes'htaj pit out even in -Chrifitim Kingdoms ^ tiber? W t feoyk ma) plead their right agAtnftfhe Prfrtce , 'and jet not be charged with rebellion. E.G. Jf \i Ptin-ce gc r Sout 'to fubjecl his Kingdom to a forrain Rtalm ■ or change the form -of .ether Mxfesm>kik!k might MW^}0 3 ]f 'the' No&terand the Commons joj/n together to 'defend their . ancjent -matffee m ^betota^e MoW; wfite^^l^iir^'Hears lire further ■learneur^^tea^ mt. ww^wrnnis LexJ^, ysh - m ClirftisThet>! where he ftrorgW aflertsthe Lawfulr^fso^efen- l^.^^^^.V, J fe-Wanq -bid take* o#all €fcvH&*»afc W brc»ifck p. x. *~ r to -cbe cahetwy. M '^il^ev^llner^^e uW,. j 3 The Beauty of Magiflracy. yet Prayer may in no wife he neglected. It is it that blejOfeth all means, obtains all Grace, and brings comfort to us in all our diflrefs. So that f Gracelefs man. A Prayerlefs^Ufelefs man. man is a jCurfed man. ^Comfortlefs man. i. A Prayerlefs man is a Grarelefs man. Grace is obtained by Prayer ^ Ask and have, Ezek^ 3 6. 3 7. A man of much Prayer is ufually a man ofmuch Grace, as we fee in Daniel, and David who was a man com- Vaanl tephilla, Ego mem pofedas itwereof Vrxytt,Pfs.Lia9'4.But I.Prayer % ora\\o t i.z_.Vi( orationis,& or j gi ve m y fdf to prayer, as being- much in that oration* dediutt. work, and making it his only fence and refuge. When Paul was converted, then he Prayes, (ABs 9. 1 1 .) No doubt but he being a drift Pharifee MUpomMhfw, Played beforcj I but fayes the Lord go to him now- tor behold he prays, i.e. ieehngiy, fervently and effectually ^ and not coldly, curforily, and forrtv- ally as the Pharifees did , which was no praying in Gods efteem. Hence the Spirit of Grace and. the Spirit of Supplication are fyned together , Zach. 12.10. and they are branded tor Irreligious Atheifts y that, tail not upon God, Pfal. 14.4. Let. tby. out- fide be never fo civil, or fmooth > yet if thou be a Prayerlefs man > certainly thou art a Gracelefs man. 2. An Vfelefs man. Unfit for any fervice of God, a burcfen to the place he lives in ^ like Jere- m'vahs girdle, good for nothing,^. 13.7. AsaPray- ing Saint is a publick good, even the Chariots and the Horfemen 01 Ifrael ^ fo a Prayerlefs fot is a wen , and all other tuirks are fan&iiied to us by prayer,- vn So The Beauty of Magijlracy, i3x fo on the contrary without prayer all is curfed- you may rife early, and yet labour in vain, ( Pfcl. 127. 1,2.) and get riches, but they will prove fnares unto you. 4. Acomfort/ep man. He hath no God to make his moan to in his troubles^ and thence it is that wicked men though in profperity they be very high , yet in adverfity none fo defpondent and amort as they. But a man of Prayer is ftill the fame^ in all his di- ftrefTes he hath a God to go to, he hath hidden Man- nah which the world knows not off. By this he gees ftrength from God either to overcome the Tentaton, or to undergo it patiently :,it either removes the affli- ction, on el fe gets it fan dined. Prayer hath Virtutem pacativam, a fettling and compofing power:, it itills thediftempers of the foul, as deep compofeth the diftempers of the body. Chrift by prayer overcame his agony, and cheerfully goes forth to meet even thofe that fought to crucifie him, Mat. 26. 44. 46. Hannah that before was in bitternefs of fpirit, yet e M* fore Tabermeida c n. u j l ? fpa plena, & ammo adorn- after fhehad been at prayer, her countenance was J £/ perfmnda a Ucn ac no more fad, 1 Sam. 1. 18. This made Luther prompt o--, qui oratiom fru- call Prayer the Leeches of his cares, and Chrift bids ftHsfmtpr. to 38. The pfalmift tells us of Travellers, Seamen, Sick men and Captives that cried to the Lord in their trouble, and he delivered them, f ? fa 1. 107. C 1. A Sure Helper. T ,. . 3 2. A Secret Helper. . inisis V 3. A Speedy Helper. 4. A Strong Helper. ~>- 1 . Prayer is a fun helper -, a right qualified Prayer for The Beauty of Mdgiflracy, * 8 3 for Man, Matter, Manner, never mifleth ^ but ever obtains either the blefling prayed for, or fomc bet- ter thing. God alwayes anfwers lus^ad VtilitMcm, fi toon adfduntatem. e.g. David praycs for the life of his child j God denies him in that thing, but gives him a Solomon , which was legitimate , and every way 'better for him. So Paul, he pray es for deliverance from the meffenger of Satan . God fuffers the trial to abide , but gives him grace to improve if for good, which was bet- ter for him then if it had been removed. Though God be the principal Actor, yet Prayer is caufa ad- juvant, ( 2 Cor. i. 1 1. J you alfo helping me -with your prayers, q. d. if you will but help mc with. your prayers, I doubt not of deliverance. ' - 2. Its a ferret helper.- It fecretly undetermines the plots, and reveals the projects of wicked men, and they know not who doth ir. One while they curfc fuchaman, and anon they curfe fuch coun- fell, and fuch instruments, when it is the Prayers of Gods people that do them all the mifchief, Da' vids prayers turn Achitophels policy into folly, , i Sam. 15.31. 3 . A Jpeedy helper. It brings fudden deliverance. Hefter doth but pray, and fucfdenly Haitian comes down . This pierceth the Clouds and brings us pre- - fent aid. Nehemiah, {chap. 2. 4.) he darts a prayer to heaven, and hath prefent help ^ God gave him favour in the light of the King. 4. Tis a ftrong helper. Nothing like prayer for c ee . h ow p r i yer i s m ftrength- As David hid of Goliahsfaotd, there is eightfold helper. In Mr. none like that. Luther was wont to fay, Efi qu&dam Grcen . his Fsft Sermon on frecttm omnipotentia • Prayer hath a kind ofomnipo- p^achfi 6 3 * ? ' "*' & *' tent power. Like the Sword of Saul and the Row 44 ' of Jonathan which never returned empty from the battle, (2 Sam. 1. 22. ) It binds God and holds his hands that he cannot deftroy a people- hence the Fer ' m di licenthm petit %• Lord imxezts Mofes to let him alone, Exod. 32. 10. UokqidfecitUoUn.. and^ 1 84 The Beauty of Magi/iracy. and when the Lord would deftroy a people, he for- bids his fervams praying for them, fer. 7. 16. 1 his Labafh, precatimm,pro- commands theCommander of all things,^ 45.1 1.) prie figJficat muffiutia- \\ P> Wronger then any charm, ( Jfa. 26. 16. ) in their nm,&pflim acclpittir p trouble they poured out a prayer, or made a foft iacant allow, VihazQi: muttering to thee - you need not go to charms in your troubles j prayer can do that which they can- not do. It is ilronger then Iron : at the Prayers of the Church the Iron gates fly open, and Peters fetters fall off, Ails 12. 5, 6. The prayer of one Jacob is too ftrong for four hundred men that come againfl him, Gen. 32.6. g.& 3 3 .4. One Mofes in the ? Mount praying is too itrong for all the Armies in the Valley fighting, Jchofopbat when furrounded with enemies, by prayer overcomes them. By this Hez,e- kiah overthrew the great Army of Senacherib. By prayer Afa with a few in comparison of thofe that came againfl him, overcame an army of a thoufand •Theodofms robujliffimim thoufand men,and three hundred Charets , 2 Chron. exercitum m.igis orando 1 4. 9, l O, 1 1. By this* Thcodofim overcame the potent quam fmendo vim. Mi- Armies of hlsadverfaries, and turned their darts lites qui nobis aaeran\ re- . 1 - ^ u j tulclit, extort* fbi ejj'e U P 0n their ° wn heads « de mxtiibns qutecun^ ja- cuhbantur, cum a Thcodofu part/bus in adverfarios vcbemens ventus iret, & non folim qikeciutje ineos jacuLibmtir concit.uiffime repent, verum etiam ip forum tela in eorum cor- pora retorqueret. iinde Claudianus, qUnmvis a thfifii nomine aUcms 3 in ejus tamen laud'bus dixit -j nimium d-leelc Deo, cui militat atber, Et conjurati venhmt ad clafftc.i vemi^ Augufl.de Civit. Lei. lib. 5. cap. 16. Prayers arc tbriftlvm urn The Queen of Scotland affirmed that fhe did more SS^S^ & ^ Prayers of Mr. Knox and his Affiftams Or.uio j:ip clavh cxll then an Army of ten thoufand men. There are five Aug. Kejes in the hand of God, ; and prayer turns them all. 1. The Key of the Heart. 2. The Key of the Womb. There is <^ 3 . The Key of the Grave. 4 . The Key of Heaven. 5. The Key of Hell. 1. There Iht BMutyofMdgiflrdcy. I $5 i . 1 here is the Key of the Heart, and Prayer turns Key. Efuu came againlt Jacob with an intent to kill him, hue God fo changed his heart at the prayer tfai \ :hathefeliupon.his neck and killed him. 2. The Key of the Wwb. Hannah that was barren, prayed, and the Lord gave her a Samml :, and Mano- ah prayedjanefhada S&mffivl 3 . The Key of the Gr. vc. Hk*.c\iab prays and hath his life prolorged. The pr< pbet by Prayer raffed the dead child, 2 Kings 4- 3^ fonA by prayer is railed out ol the Whales beiiy, andChriitby prayer raiTeih L*uzarus. '4. The Key of HtAvqfc y Ellas prayed and it rained h ar.d again lep ayed that it might not rain, and it did not ram -he could turn this Key which way he pleafed by h:s prayers, fdHtet 5. 17, 18. So iris iaidof Lutjoer the EHm of Ms-ciiitf, ririftepe- iu'it.qnod voluit. r'e could but ask and hi 5. The Key of He//. By prayer and failing tW '.. ■■'-'; bevUiscaS out,^ f .^ r .By £«toi prayers one |^»?fi$£ Was i eco* e:ed who had given his ioul to the Devil. Thus we have leen what great encouragement we hate to I ray, and. in ail our ftraitsto cry, Ar-feO Lord and !e .p us. £ If any wcuic fee more concerning the power of Prayer, 1st him \Q\vL Mr. R of. Button his com- forting aitiicted Confcentes, p. 6, 7. Dr. Harris Peters Enlarges .ei ft, Jjjkz Righteous mans Tcn>- l ?»h ~77> & c - ti r ' E&d on ?*mcs 5. I 3> at the of his -piritof Bondage* }>. 590. and iorpray- } General , Bifhppi? Andrews h's CatechTm, chap. if. rr.ibip. 142. Perkins. CConfc.l. 2. c.6. v. 65. 'jclio. Dr. phftons ^-aints daily esercife on' 1 The/.$. 17- Mr Col bet on Prayer. Tallica Sacra I: :. c. 1. f. 241, &c. Ambrofe his Media. p. 305. D.Pc-r y„ i/^KaK Sermon on T/^/. 107. 6. Preacht 1 6i -; . Tn % on Confuence, chap. 4. /> , 53. Cap J on B b Temaaon. g6 the ttAuii cfMdgiftracy. , Tentation. /. i.cap.6.feB. 5. p. 92. Bottom Comfort to affli&ed ConfciencesP.i.c. 4. p. 375. JFetiHersVrir ctical Carechifm. Barlow QnTimcthy,p. 47, C/f^ Mirror, chap. 100. fudge the earth.. Obfervstion. (7^-*V f »^jf of *//• r& earth. All other Judges are but Subfticutes and Surrogates to this Judge of Judges. They a*"e confined to their Circuits, but all the world is his Circuit. Hence he is called the Judge of all the earth, Gen. 18. 25. P[d. 94. 2. Heb. 1 2. 23 . A man may appeal from other Judges y Paul appealed from Felix to Cafar : but God is the Supream Judge, there is none higher then he, and fo no appeals can be made from him, but all muftendin him ^ and therefore the Saints when they cculdhave no Jufticeon earth, have made their fi- nal Appeals to him who judgeth righteoufly. So did David, 1 S*im*.l$. 13, 14. and Jeremiah (Chap.. 18. I9..e^20. 1.2.) and Chrift, 1 Pet. 2. 23. Take heed ihenof diipleafing him who is King of Kings ^ and Judge of Judges. Men are carefull to get the favour of great men, ( /VuZ/.- 29. 26.) but what will it avail us to have all thegreat ones of tbe world for us, if the great God be againft us? chufe rather to difpleafe all the world, then to difpleafe him ^ and this concerns great ones ^ they muft remember ftill that there is a greater then they to whom they muftihortly give an account of their Stewardfhip, See more in my Com- and at whofe Bar they muft ftand to be judged mem. on 1 Tim. 4. x. p. themfelves, who here have judged others, Rev. 6. 1 $. jij.tf-px. {£-20. 12. Thou 7he Beauty efMaglftracy; 187 Thou /halt inherit all Nat. os. ObfervatioKu AH Nations are the L rd Inkrltance ,or, Th: Lord is the fole foffeffo* of all the w rli, Dent. to. 14. Job 41. 11. P(al. 24. 1, 2. ih^ eardi is the Lords andche fulnefs thereof, he alone is the true P ropri- etary of it. This is hsuniverfal Kingdom by right of Creation and Prefervation. God hith a fpecial intereft in all people. The rich and the poor meet together, and the Lord is the maker and great Pro- te&oroi both, ^£34.19. Prov. 22.2. 1. Let us then adore and reverence the Tranfcen- dent Majefty of the great God^if a man be King of or.e Kingdom, we ftand in awe of him and reverence him as fome great man^ and (hall not we reverence the greatGod who is the King of the Kingdoms of the world £ whom will we fear if we d© not fear him ? 2. Le^great ones remember from whom they have their power,riches,Kingdoms & greatnefs^even from this great PcfTeffor oi heaven and earth. Let them im- prove their power to his praife «, eife he that raifed them can mine them, and he that gives them King- doms can take them away, fob 12.17,18.^ 34. 24. Dan.2.2 1. Let them not abufe their power in oppref- fing the poor, fince as good hands have made the one as the other. All Nations are !B ods Inheritance and the poor are a part of it as well ts he rich. Let them aflure themfelves that God will not fuf- fer wrongs that are done to them to pf.fs unpunifht, becaufe fuch as wrong them, wrong a part of his Inheritance. 3. It may comfort fuch as are banifht from their habitations for theTeftimony of Chrift and the pro- feflion of his truth: you cannot want though you h? ve loft a,l; ior the earth is the Lords and the fulnefs thereof. He is the pofleflbr of all the world , he Bb 2 that 1 8 3 The Betuty of Magiflracp hath fo rich a Mine can never want, ffvtfcz%. I. The Lions natural and rhe Lions Metaphorical may want, but fuchas fear the Lord (hall lack nothing that may be for their rood, pfL 34. 9, 10. Such n.eekones {hall inlerit the enrth, Mar: 5. 5. In Chrifl their Lead ail is thers, the world is theirs, and ?!1 that is in it wis ni.de more efpecially for- their fervice, 1 Ccr. 3.21,22, Fl^CIS. Men are Gods ? OR the Dignity of Magistracy, and the Duty of the Magistrate : As it was prefented in a Sermon At the Afsize holden at Hertford for that County, on Aaguflz. 1653. By George Smnmcke M^-ATand Preacher of the Gofpel at Rickmerjworth in Hertfordshire. Exod. 22. 28. Thou Jhalt not revile the Gods , nor curfe the Ruler of thy people. Rom. 13. 1. Let every foul be fubjetf unto the higher powers*, for there is no power but of God. The powers that be, are ordained of God. Li- o* LONDON, Printed by R. W. for Nevil Simmons^ Bookfeller in Kedcrminfter , 1660. V HL^^st 9^M $£s£- 5 J&& ^4 y $5^1 . Ornatiffimis nee non pientiflimis VtriSj EDVARDO IRONSIDE E T JO H ANN. I' HUMP HRYS Armigeris: Hancfiiam qualem qualem concionem," Apud judi- ccs olim habitam, & jam (paulo corre&iorem, mul- to au&iorem) in lucem editam, In perpetuurn grati animi monumentum, D. d. D. Georgius S vvinnocke. To his R everend Friend Mr. Tho* nuts Ball, B, D. Paftor of Kjngs- Norton in Wore eft erfhire, Eftcemed Sir y Have now at laft, in anfwei' to your defires ■ and in pur- f nance of mv promife, lent you my Meditations on the 6 th everfe of the 82. Tjalm. Indeed foon after the Ser- mon was pre:ched, l was fought to, that ic might be printed ; But J was then fcarce flegd ^not having in years equald the dayes of the fhoi cell month) and fo unwilling to venture a flight into the world, left I fhouid falh And truly my Apology ftill muft be with A a j the ^obad.% g° od Fathcr (when the fruits of his youth were ftoln to the Prefs) lnfans eram, nee dumfmbere nonjeram - t{unc i ut nihil aliud pre- fecerim, faltem Socratimm Mud habeo, Sch quod mjcio. Such as it is, I commend it ro you ; and the more chearfully, becaufe its younger brother, which two or three years fince, iup- plantectit, and got away- the birthright, did meet with a bleffing. The good Lord make it inftvumencal (in thefe unhappy and unho- ly dayes, wherein Mofesznd Aaron, Magiftra- cy and Miniftry are trampled under foot) for the glory of his Name, and the good of his people. So prnyeth he who never faw you, yet loveth and honoureth you, and de- fireth to be frequently and fervently remem- bred by you at the throne of grace , (jeorge Swinnocke. To cb th cfj r|* 4> cja . 4* <.Jj iia d J '1? 4* *l* 4* poj -^ ^ ^ -^ ^ ^ yM> t^ ^9 » ^9 (^ THE Dignity of €K4AqiST%ACY > AM) T H J Datyof the M^GU'KAiE. P S A L M.52. 6, 7. / h,ve [aid ye are Godsend*!! ofyeu are Chil- dren of the Mifi Hu^b. But je (hall dte like mtn^ and fall like one of the ?r in ccs. ®^b*yM ** % B°°k °^ BfAte* ma Y not unfitly l^^lSS* be called The Analogy of Faith ; the ralii tffii Directory for Pra&ice, the Epitome c^P fffb °* Scripture, theplac-formfbr Pray- ^Klgmsm er : It is abbreviated in 1 two words * Hofama fi - fecH Sayc * Hofattna , J AILlx'pb. .Prayer and I pray thee, spre&cVe I Praife being the lum and .bubiiante of the whole befeechthee. Book. T AU'lujah, Praife y^ the It is a throng of holy arfc&ions (faith one) each paffion a&ing a part, wound up to the bigheft itrain by che Spirit of God, breathing Poetical eloquence into the heavenly Prophet. This 82, Tfaim contained! a reprehenfion of Princes, for their oppreiTion of the people, angiitis Bb3 pro- i po Tb* 'Dignity of Magiflrdcf propounded partly by way of Objurgation, partly by way of Affirmation. The Text prefenteth us with a Concefiion of the Magiftrates Allegation for their illegal proceedings. They argued that becaufe they were Gcds t they might tyrannize over men • That the ftamp of a Deity on them would make them currant coin, though they were never fo light. The Holy Ghoft granteth them to be Gods, but denyeth the confe- rence, that therefore they may live as they lift, and rule according to their lufts, or do the work of the Divel : For though they are Gods inrefpect of their Places, and Power, yet they are Men in re- lpeft of their frailty, and nature. They muft die like men, and fall like one of the Princes. The 6. verfe cloatheth men with Ma jelly ^ I have f aid ye are Gods , &c. The 7. verfe cloatheth Gods with Mortality : But ye fhall die like wen ^ They are Gods, xj 1 ™ JYaKoviav, that is, in their Politick capacity in regard of their power and rule- but they are not fo n^W nv ijnefc 1 John 5.19. ^.^To Idols is regard of the falfe perfwaHon of CtUfleti AerfyTen'eflres, degenerate man, 1 Cor. 8.4,5. lfyti$*rt Gods manjr^ JAacm dn. As many ^ Lords numy • .hat is, in their conceits, who were Oods as creatures almolc Tl ■. r\ n_- in 1 j A amongft iheHcathep. * Wtf& ( \ m M$ 'PP$* ftock s and {tones , any thitr.fi x j{yeaauriOitail things) though an Idol be no- thu^g-w*4h-e ;".uJj;eirerit (if a Chriit;an ^ Jtu nothing fel^fi%A£oI|le, i,.e. formally, the thing figr.ified is norii lrg, yet mate, i.aHy it is fomething, as made of wooa,orbrafs, or the Ike. „ 3. To iviagifl/ates, Exod.4.:6. who have their ConimiiTion from God, Rom .13, who do the work < f God, 2 Cor. 1 3 . Rqni. 3 . 4. who ought to do all for G"d, 2Chrtn.ii).6. And Aw&tht ButyofMdgiflrdtes. 193 And all of yon are children of the wofi High. It ! was no wonder that they were called Gods : for here they are the children of themoft High : Now chil- dren are called after their Fathers Name. This term Son of Cod, or chUd of the mfi High is A ™ £ , aU %™ f "• ., J . ' •> J * molt High Air- jr. leg. attributed b 1. To Chrift, becaufe of his Eternal Generation, Pfl. 2.7. He is the only begotten of the Father, foh*3. 16. 2. To Angels,both Becaufe of their practice ^ they ferveGod, notasflaves a Mafter-, but as children a Father, chearfully, heartily, with filial alacrity and delight. And becaufe of their priviledge > God ufeth them not as Oaves , but fons. They are near him al- wayes, beholding the face of their Father , Matth. iS. 10. 3. To men,and that in regard of the purity and ho- linefs in them , they refemble God as a child his Fa- ther • or in regard of the grace and favour God be- ftoweth on therein thefe refpeds all believers are the children of God ; Or in regard of their power and greatnefs , they are priviledged to be higher then others in place , as fons are before and above fer- vants. And they are like him in their Dignity and Authority- fo Magiftrates. The Chaldee paraphrafeth, A - n r w • { As the Angels of the high God -becaufe Magiftrates (hould be like Angels for wifdom, 2 Sam. 14.24. The words being thus opened, will yeeld us this Dodrine. Dodrine. That the God of Heaven hath appointed Magiftrates to be Gods on earth. He is God by Nature, and he hath given them to be Gods by Name. The Deity was by Incarnation cioathed with the Humane Nature ^ and Humanity is here by Gods designation cioathed with the di- . vine name , / will Vraife thee before the Gods , faith C c David, J)amd\ Pfs.l. 83. 1. that is,. The tunc of fny heart fhall be high in finging thy praife , even before them that are by thy command higheft in place. The Sun in the higher world {hineth moft glori- oiilly,yet he communicateth fomeof his light to the Moon, whereby {he furpaft%h (and is as Queen among) the glittering Stars : So God the true Sun is infinitely above all 1 he (hineth eminently with his, own native light and luftre •, yet he beftoweth of his beauty and brightnefs on fome men, whereby they excel and are above others in this lower world. For the Explication of this truth, I fhall only fhew in what refpefts Magiftrates are called Gods r and then proceed to Application. Magistrates are in a two-fold refpect called Gods. 1. In refpect of their honourable dignity. 2. In refped of their anfwerable Duty. It fpeaketh that their priviledgeishigh, and that . their pract ices fhould be holy. cetmm bic nomen ftcuu j f ft f thdr Dignicy God fpeaketh the paulo poft, & aim loos pro f .. r . n I , P ■" ,, , r , judi/bm furmtar , qmbus, nature of Magiftracy to be honourable by the names fpecialem gloria not am in- which he giveth to the Magiftrate. Government is fmlpfit DeaSi Calv. in not a mean employment, but a great preferment. Pfal. St. 1. Magiftracy is here by God himfelf invefted with Majefty. It is obfervable that God afcribeth to Magiftrates the moft honourable names among men. Great men, 2 Sam. 3. 38. Nobles, zChron. z$.& 30. Princes, Pfal.%3. J 1. Kings , his Kings , Pfal. 18. ult. Fa- &iagm(uaexifiimatio,Ho- tnerSvI sam.29.11. Chief of the people, fftdg.20.2. m >Glona. Era!, Heads oyer the peop i e } Exo i ^ 25. Dignities, Mm Glories, fptde v. 8. The Ancients of the people, Jfai. 3.12. not only becaufe aged perfons were or- dinarily elefted :, for with the ancient is Vrifdom, and in length of dayes u&lerftanding , Job 12. 12. Maxima dvbetm capiti&c, tut alfo becaufe aged perfons are honourable perfons. And the Duty ofMdgi/lrates. 19$ perfons. Men are commanded to bow down be- fore the hoary head, and reverence the Ancient, Levit. 19. 32. Nay, God giveth Magiftrates not only thofe names which are in moil: efteem amongst men^ bat the names of Angels. Angels are the perfection , as it were , of the Creation, the top-stone of this glorious building. When the Spirit of God would fpeak a thing , or perfon to be excellent, it doth refemble them to An- gels. My Drd is Vcife as an Angel of God, 2 Sam. 14! 20. And AHs 6. 1 5. They beheld his face as if it had been the face of an Angel. Farciier the greac hap- pinef> of holy ones in heaven is fet forth by their like tie fs to Angels -, Th*y Jhallbe as Angels, Matth. 22. & 30. Now what glorious perfons then are Magistrates, that have the names of Angels given them •, Angels are called Dominions , Principalities, Powers, Col. 1. 16. Ephef.i. 21. So are Magistrates, fttdev.%. Titus l. 1. Be fubjetl to Principalities and Powers-, But the Text fpeaketh more of their dignity. Magistrates have not only the higheft names oi the moft honourable visible creatures, Men -, and of the mod honourable invifible creatures , Angels -, but of the Creatour, of God himfelf, the Fountain and Standard of ail Dignity and Honour -, I have [aid ye are Gods. When Jacob would manifest to Jo- sephs children the extraordinary refpeft he had for their father, he doth it thus •, My Name be named en them, and the Names of my Father Abraham and Ifaac, Ge n. 48 . 16. It is a greac honour to be cal- led the fervant of God. Paul gloried in this, Titus 1. 1. So did Dwid, more in being a fubjeel: to God, then aKing over men, Pfal. 36. Tide. It is a greater honour and favour to be called Gods fon, fth. 1 . 1 2. 1 foh. 3.. 1 . // it a mean thing, faith Dcvid, to be the Kings Son in I aW t t Sam. 18. 23. Magistrates are children of the moft High, they are C c z fons 1 96 The Dignity of MAgifrdcy, fons to the King of Kings. But the . greateft ho- nour of all is to be called Gods- for God to fay My name be named on them,This is the higheft name that can be given ^ Here is a»p plus ultra. This is the higheft Name which is above all names , and as the Diamond to the Ring, addeth bothvertuc and. value to whatfoever it is affixed. <* It is ordinary in the As becaufe Gold is the moft precious excellent; Hebrew toadde the name meial, therefore we lay goidover other things- we of God to a thing to g^ p eatcr> brafs, yea filver it felf. So becaufe on^Aman^rrlodTs Godis. the moft excellent name, it is laid toother as much as an extraordi- things, that thereby their worth may be fet forth; nary man, an excellent As the Sons of God, Job 1 . 6 . TheCityofGod,Pfa[. man. It is faid of the ^^ ^he River of God, Pfal. .65. Q r The Kingdom* Church compared to a - , ^ Vine, She font forth her oj.una ... branches as poodly Cedars, VCal 80. 10. fo we read it ; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars • and fo in many other plac:s, becaufe all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majefty which is in him; 7)i» per (uulogtam tan- Now. in their dignity Magistrates refemble God fiam Deum mitantes. ' in thefe two or three particulars [ and therefore are Theodor. fitly called Gods. This is a godlike preroga- Firft in receiving honour from others. Honour im. God ti cloaked with accompanyeth power as, the (hadow the body. M.ijeftyaHdh»nour_,?fa'. There is -naturally in man an aw and refpeft towards ^Jte^faS thole that are Magiflrates : They are the Fathers all people muft pay this of their Countrey , and their iubje.cts like children tribute, in this the Gods owe them both obedience and reverence. Divine «n earthrefemblc bim. WO r(fiip is to be given only to God in heaven, but civil worftiip may be given to Godson e&vih.David fpeaketh of himfelf being a King, His glory is great in thy falvation, .Honour, and Majefty haft t ho h put upon him,Vid\' 21. 5. ffifeph when advanced to be a Ruler in Egypt, ri deth in the fecond Chariot , and hath one crying €«n 41. 413 43. befor him, BoVvthe knee. The moft high God that giveth them Kingdoms, doth alfo give them Glory and And the Duty of Mdgiftratet . 197 and Majefty, and honour, Dtn. 5. 28, 29. God in- deed hath the greateft honour as the Supreme Go- vernour and Law-giver , but Magiftrates receive it upon his account, as they are his Reprefentatives and Vicegerents. When Iwent out to the gate, faith Job 29. 7,8. Job f nit Rem. Job, ("that is, to the place of adminiftring juftice , ior that work was done in the gates , as Ruth 4. I. Job 5. 4. Pjal. 127. 5. ) the young men [aw me, and hid themfelves, and the aged aroje andflood up % the Princes refrained talking , and they laid their hands en their mouths, fob 29. 8 , 9. Mf fon, faith Solomon, fear thou the Lrrd and the King, Prov. 24. 2i,_God is the proper objeft of fear j hence the Greeks call him fear., but the Gods @ 6 M q'taJlA'-fo* becaufe inverted with his authority, and intruded with the adminiftration of his Kingdom upon earth, are alfo to be feared as Superiour to us , though infe- riour to God. Secondly, their dignity . appeareth ( and in this they refembie God alfo ) in giving Laws to others. Magiftrates have power to enad laws for the en- This is a Goiiike privi- couraging of vertue, and difcouraging of vice, Iecl ge> tf&i 3- 21. to make for the prefervation of peace among their peo- ^ s ** or men ' ro prefcribe pie: Zm chj fiutl .There are. three offices %£l £*&%£%* the Magiftrate, whereof one is to ordain laws bear, zmh.ds Migiftrat. for the worftiip of God, and thewelfare of men. There is indeed one Supreme and abfolute Law- giver, James 4. 12. whole will and word mull be the rule of others laws. Befides in fpirituals, none can give laws- to bind the confeience but God, Ifa. 33.21. Inthatfenfe, The Lord is, our Judge , the Lord is our Law-giver ; but in external policy the Laws of men are to be obferved. And they have power to make fuch laws as are futable unto, and convenient for the wealth and fafety of their Dominions. • The end of Magiflracy fheweth their iegiflative authority -, for neither will piety be promoted, 198 the Dignity of Magiftrdcp nor the publike good procured, or peace preferved without it. And queftionlefs Go i would never have injoyned Subjeds to obey, if Magiftrates had not power to command. That Commonwealth on- Law$ are thc ^ and Bulwarks of a Nation, lycanbe late where tac • . , ■ r . • n ■ people obey the Magi- which in a great part may lecure it againit inva- 'ftrate, and the Magiftiatc fions from abroad, and infurredions at home, the Law. Soloi. The landing Militia which protedeth the lives of the people. The hedce which keeps men in from opprefiing their neighbours. The deeds and evi- dences which give us a right and title to our eftates. They are the nerves and finews of the Body Politick, or as Phyfick to the natural body, to prevent difeafes and purge out ill humours. Man is by nature an untamed Heifer, loathing the yoke of fubjedion, prone to rage and rebel ^ fo that he needeth all means imaginable to rule and reftrain him. The wife Governour of all things hath therefore thought fit not only to give Chri- ftians a natural law and moral law from himfelf, but alfo pofitive laws from men , that this threefold cord which is not eafily broken may bind him faft. And thisfurely fpeaketh Magiftrates to be like God ^ for even the Heathen themfelves would afcribe their laws to fome one of their Gods. Z or or. fires who gave laws to the Pfr/^».r,afcribed them to Oro- mdz,en^rrifn;cgiftns among the zAgyptia ^afc: ibed his Laws to Mercv.rim ^ Lycurgns, who gave laws to the Lacedemonians s would make Apollo the Author of them. Solon and Draco among the Aehenians, faid that Minerva was their Law-giver. So almofl in every Nation they who had the Le- giflative Power, afcribed the invention of Lheir laws to their falfe gods. But the Word of God which is a perfed rule for all men , doth impower Magiftrates to makclaws (not according to their luits , but) agreeable to his revealed will. Thirdly, And the Duty of Mdgiflrrtes. 1 9 9 Thirdly, The dignity of Magiftracy ( wherein T,uce ufcs of thc , clvil they likewife are like to God ) conMeth in their fwo Jj l \i dv " £T ■ J . , T , /■ t i i- sttl protection;,; 1>jm- executing the Law. In punifhing the nocent and y /w< L A ,\. re cutienem acquitting the innocent. Execution is the lifeof jufiti*WA\sx.ttiRvn.i3» the Law ^ the luftre and glory of the Prince, the fecurity of the good people. A Law unexecuted is like a fword without an edge for no ufe or fervice. And a Magiftrate that negleð his duty herein , is like a Winters Sun, glorious for Majelty, but yield- ing no warming or refrefhing influences to them that are under him •, or like the Kings head on a fign- poltonly for (hew. The God of heaven doth not caft away the per- fect man, nor help the evil doer, fob 8.20. He be- holdeth the righteous with favour, he tvoundeth the heads of Jtnners,Vfo\. 68. 21. He cutteth off the wor- kers of iniquity ■: He kjlleth and mzketh alive , Veith him is the fountain of Ufe, Pfal. 3 9. 9. as waters flowfrom aFountain,fo doth life from God. And he can eafily flay men, ^£4.9. By the blafi of God thejferijb. To fave and kill is a God-like priviledge; The power of life and death is in the hands of thefe earthly Gods ; they enliven with their (miles ^ their favour or the light of a Kings countenance is life^ they kill with their frowns ^ The wrath of a King is the mejfenger of death, Prov. 16, 14, 1 5. Herein their, dignity and civil God-fhip appeareth that they can give (by reprieve or pardon) or takeaway a life which is forfeited to the Law. C - m v \ u C!i r high (when he was oppofed by ^?tt7//*.f inhistake- lng away the mony out of the Romane Treafury ) Let me alone,orI will kill thee prefently^and then to qualifie his threat , and magmfie his itrength, he told him, Young man,thou knoweft it is harder for me to fpeak it, then to do it. But this is certain,Ru- lers are not for nothing called Powers, Tit. 3.1. It is in their power ( though not to Tyrannize at their pleafure, yet ) to execute the Laws even to the death of the offendor. . 2, Ma- 200 The Dignity ef Mdgijtracj^ .,{'ft;\ru.s dil vrnmuy 2. Magiflrates are called Gods not only in re* q ,axfu.nt vkmi del in gard of fher dignity, butalfo in regard of their du- qmndl^iCialtvJdo bo- c & The Y ou S ht to reiemble God in their executi- jm*, pumendo md»s. Pc- on of Juftice amongft men • God adminiftreth Juftice lan.Syntag lib. 7 .cap. 19 * impartially,and fo fhould the Gods. The Judge of all the earth doth right, and the Judges that are on the earth {hould do right. God dsth judge the -world in righteoufnefs, and minifiretb judgement to the poor in uprightness, Pfal. 9.%. And they who rule overmen, muft be ju^yrulingin the fear of God, 2 Sam. 23. 3. Juitice and Judgement are the habitation of Gods Prepbctaad tegum injignia Throne, Pfal. 89. 14. The holy Ghoft alludeth to 2SV-Sl^ the Thrones of earthly Princes, which were under- indicium vj* am m am cue , . , _ ... J , ' '. _,, . , fttltmam folii ejus,, acfi Propped with Pillars ( as Solomons Throne with d'eeret loco fcept/^vd pur- Lions, i Kings 19,20.) lhat were both a fupport pura vtl diadematis, bis and an ornament to it. Now faith the Pfalmift, wStKbus onwi deumquo j u ft ice an( i Judgement are the Pillars upon which ptftiiss & annus minii tit- ,-> 1 ^-1 h. a u / ^ 1 • a -l. ^ ev i J Gods Throne itande:h, or ( as Calvin expounded it) the Robe and Diadem, the Purple and Sceprcr the Regalia with which Gods Throne is adorned. Thus Magiilrates ought to make good their pattern, and to take heed what they do, becaufe they judge not for man, but for the Lor dwho is with them in the Calvin in lee. Judgement, 2 Chron. 19. 6. Magistrates are there- tore called Gods , becaufe they fhould ( as God Larcre Anno:, in Exod. ^ ot ^ ) ^° impartial juftice without refped: of per- 2z.z3. fons, protecting the godly, as being the Minifters of God for their good, Rom. 13.4. and punifhing the wicked which are malignant enemies to God and them. Now the impartiality of the Gods (as of Gcd) in executing juitice appeareth in thefe three par- ticulars. I rirlt in not favouring any for their neernefs : Magiftrates muft imitate God in this, who is no re- fpcUer of perfons,but judgeth every man according to his works, 1 pet. 1. 17. Though Coniah be to me, faith God And the Duty of Mdglflrates. 201 God Us the Signet on my right hand, jiit Ircill plucky him thence, Jer.zz.ZAf. That is, though he we e eiiamji fuijfet Jcconiah as near and dear to me as a Kings fealing-rmg mihi ch.mi]i>niu,qicmfm- which is moft carefully kept and tenderly preierved, £ ri » ocuLfmem. Jun. worn commonly , yea continually on ibme ringer, yet I would do juftice in plucking him orTandcaft- ir,g him from me. Nay when Gods own Son (who was the Son of his infinite love and choiceft delight) became liable to the lafh of the Law , as being a finner by imputation, God would not fpare him in the lealf, but made him bear the curfe of the Law, Rom. 8. 32. Zalcttcus the Law-giver having en- acted that every perfon guilty of adultery Inould lofe both his eyes , did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons. But the great God was more jufl when his Son was a Surety for finners i he caufed him to pay the utmolt farthing, he furTe- red the law to have its full ftroak at him. O how fuit was God that rather then violate the leaft Tittle of his Law, would fign a warrant with his own hand and confirm the Commiflion with his own Seal for his deareft Sons execution .' Thus fhould Magistrates hear and determine «..„/%*»/**/;* A*-Uh» n without any relpect to friends or relations , Prov. q m p m f, us imfma, vtl Z4..23, To have refpeft of perfons is not good, yea impmbm park tribuat. it is very evil.Magiftrates mult hear the caufe,not Coc - the perfon • and mind, not the man, but the matter which is brought before them. David was faulty ( and he fmarted fharply fork) iu fparing Amnon guilty ofInceft,and Abfolom guilty of Murder , becaufe they were his Sons. But Levi did nobly who fa id to his Father and to his Mo- ther,! have not feen him, neither did he acknow- ledge h,s brethren , nor knew his own children, * Deut . 3 3-9- Pompey afpiring to the Roman Empire, and per- Pint Arch.toVU. Cat* mk* ceiving'that;CV teeth. Great men ofterftimes are * like Lions, or ravenous BeaRs, that prey on others without fear or pitty. Now the care of this pious Magiltrate was to fecure his people againft fuch op- preflors. , When David kept his Fathers (heep, and there came a Lion and a Bear, and took^ a Lamb out of the flocks David rofe after the Lion and fmote him, and tookthe Lamb out of his mouth, 1 Sam. 17.34. Every Magiftrate is or fhould be a Shepherd. God faith of Cyrus y He is my Shepherd, Ifa.44.ult. The man af- ter Gods own heart was called to feed his people Ifrael, Pfal. 78. 70, 71. Homer calleth Agamemnon TroiuiVA ha.av j the fhepherd or the feeder of the peo- ple. And when Lions or Bears ( men that are great and ftrong) come to devour their flock , they ought to proted or defend them. He is a bafe hireling that hides his head when the Wolfcometh in the night, though he endeavour to preferve his fheep from injury by the fliesin the day. For one Wolf will do more mifchief in anight thenathou- fand flies in a year. As the day of judgement will make no difference between great and fmall, rich *Qf f y ^ tne Empe- andpoor, noble and ignoble •, for then the Kings ro ur it is faid that he of the earth, and the great men, and the rich men, neither feared nor hated and the chief Captains and the mighty men will hide * n y raal ?> bu |L tha * k c themfelves in the dens,andintherocksof theMoun- ||^*lttojidu£- tains, and.willfay to the Mountains and rocks, Fall cate^ impiety, examined on us and hide us from the wrath of theLamb^rz/. t^em without fniftei-ob- 6. 1 5,i6.fo (hould not the day of executing juftice in- liquky, and judged them this world*. without unjuft partiality. The impartiality of God 3 andalfo of the Gods, conlifteth in not taking gifts. God is no taker of gifts, 2 Chron. 19. 7. Riches prevail not in the day of wrath, Prov. 1 1 . 4. Neither fiver nor gold can de- liver them from his indignation , Zeph. I. 1 8. Dd 2 Thus 204 The Dignity of Magiftracy, Thus (hould Magiftrates refemble his Majefty> not perverting juftice either for having , or for hope of a reward. A bribe received or expe&ed dogs or oblcures thecourfe of Juftice. A golden pen muft not write the difcharge : when the hand of a Judge is greafed with gold, it cannot hold the fword or juftice, but will let it flip, at leaft ftrike ve- ry partially. Thou fhaltnct wrefi judgement, thou /halt not re- • fpetl perfons, neither take a gift •, for a gift doth blind the eyes of the wife, and pervert the words of the righ* teousi Deut. 1 6. 19. The Roman ftory telleth us of two perfons that were Competitors for fome place of preferment,and that a Senator being asked, for which of the two he would give his voice ^ anfwered,For neither, becaufe faith he, One hath nothing, and the other hath ne- ver enough. He knew that poverty and covetouf- nefs are both unmeet qualifications for a Ruler. The former maketh Magiftracy obnoxious to con- tempt and derifion, and the latter prompteth the Ma- gistrate on to in juftice andoppreilion. A Ruler that is a bribe-taker is a Thief in Robes, Vrivntifum in compedi- anc j j s only differenced from thofe that are in rags, bm tta'cm *&»£, pM™ by this, that the height of his place doth increafe his nn and aggravate his condemnation. I come now from the Explication to the Applicati- on of the doctrine. This truth will be ufefull, Firftby way of Infor- mation. If the God of he.iven hath appointed Ma- giftrates to be Gods on earth : it informeth us that Magiftracy is of divine Authority : Government is not an invention of fome men, who defire to Lord it over others- but it it the Institution of God. / have faid ye are Cods. "the SchoWaxs of Pythagor a* counted his Ipfe dixit to be fufficient. Surely then Gods faying it muft be aneftablifhing it to us. If where the word of a King is, there be power, £V<7.8.4. then vero in aaro & pwpm yifuntm. Cat Qmnis pcttps a futiWM p»- And the Duty of Maglftratet* 205 then queftionlefs where the word of a God is, there is warrant enough for any Office. Now this Non de quolibetrvcrbo Ttcb is the Word of God which cometh to the Magiftrate, f ed f e />*««# domwtmd! as Chrift faith , John 10. 35. authorizing him and mnA * t0 < Calv> appointing him to that Ordinance. The Magiftrate is therefore called the Minifter of God , Rom. 13.4. As Juftices are called the Kings Juftices, becaufe they aft by Commiflion from him : fo Magiftrates are called the Lords Minifters, becaufe they rule by au- thority derived from the Lord. Coin is carrycd to the Mint, and there ftamped with the Superscription ' and Image of the chief Magiftrate, and then called his Coin, becaufe currant by his authority. Governours are not of the'Devil , as Satanicai fpirits have affirmed, nor of men, as others have af- ferted ^ but of God, Rom. 13 . 1. As in the waters there be fome greater,fome finals ler fifh •, and in the earth there be Mountains and Hills as well as Plains and Valleys ^ and in the Hear vens there are Stars differing from each other in glory j fo amongft men.there are fome greater then others in power, higher in place, and excelling them in authority and glory. As the natural body is diftinguifhed by God himfelfinto comely and uncomely parts, 1 Cor. 12. 23,24. fo is the Political body into members Noble and Ignoble. The Bees in their Common-wealth (as is report- ed) have a Commander in chief, a Mailer. Bee.The Lyon claimetha command -and fuperiority among the Beaftsof the field. The Angels in heaven have a chief, Michael the Archangel, fudeg. iThef.4. 16. The School-men indeed being more bold then : they ought, do divide the Angels into three Hie- rarchies, and each Hierarchie into three feveral or- ders. ' The firft Hierarchie they fay comprehendeth Cherubims, Seraphims, and Thrones : The fecond, Dominions, Principalities, and Powers. The third, Dd3 Mights, 4 $£ the Dignity of Maglflr4cj, Mights, Archangels, and Artels : As alfo they affert the reafon of thefe feverai names. But the more modeft and learned Expofitors who j'oyn not in the aforefaid prefumptuous divifion , do yet generally conclude -an order , dilrin&ion, and preheminence amongft Angels, from Ephef. i. 21. Col.i. 16. Dun, 10. 13. Nay, there is a government amongft the very Devils ^ there is not only a Prince of Angels, Dan. 10. but Beelzebub a Prince amongft Devils, M*tth. 12.24. They that caufe fo much diforder amongft others, yet have fome order among them- felves. We read of the Devil and his Angels^ Matth. 25. 41. There is a kind of government in Hell , though fome would turn all out of the earth. The Apoftle Peter indeed calleth Magiftracy an ordinance of man, 1 Pet. 2. 13. though P<*///afTu- reth us it is of God -, The Powers that be are orduined ?f God, Rom. 1 3 . 1 . And the Magiftrate is the M'mi- fier of God, verf. 4. Magiftracy is an ordinance of man in a fourfold refped. 1. Sttbjettive. As man is the fubjeel: thereof, by them it is executed. Our Princes as well as our Pro- phets are men of like paflions with us. 2. Objective. As man is the object thereof, about them it is exercifed. It is for the punifhment of bad men , and encouragement of good men , for the deciding differences between man and man. 3. Ti*/*JV, Finaliter. As man is the end there- of. He is theMinifterof God for mans good. But thefe things will not prove Magiftracy to be a / meer humane Ordinance ^ for in thefe three refpeds the Miniftry as well as the Magiftracy may be faid to be an humane Ordinance -, Man being both the fubjed, obje&,and end thereof • yet what fober man ever denyed the miniftry to be an Ordinance of God? 4. Jt And the Duty of Mdgift rates, 207 4. It is Ordinance of man in regard of the kind of it ; Each Nation having a liberty to choofe what form of Government they apprehend molt commodious for them. Magiftracy is Ordained by God , though this particular Magiftrate , or this form of Government be appointed by man. The Genus of Magiftracy is from God • yet the Species, whether Monarchy , Democracy , or Ariftocracy may be at the choice of men. Further, though the Magiftrate {hould be of the Devil, a wicked ungodly perfon ^yet the Magiftracy is of God. There is a difference between the Office or Power it feif, and the manner of exercifing it, and the means of attaining it : Therirft isalwayes of God, but not alwayes the fecond and third. The power of Nero was of God, fas the Holy Ghoft fpeakethl ful- ly, Rom. 1 3 .) though he exercifed it in a Devillifh manner, oppreffing and killing the good, encourage- ing and acquitting filch as were evil. The power of our Richard the third was of God, though he at- - tained it by ungodly and devil ifh means , the mur- dering his own Severaign and Nephew. There are four particulars which will clearly de- monftrate the rrurh of-this aflfertion, namely , That Magiftracy is of Divine Authority. Firft, their Commiffion is from God. By me Eie ^ A , s? &„$„, Kings Rule^ faith God, Prov.8. 15. Subordinate Hef. Magiftrates may have their Commiffion from men - } but Supreme Magiftrates have their Commiifions from jfe fubjedion of their people to them is from on Tvi 1 a Km& God ' Ever y man is h y nature a Qli akcr » a Leveller, like a Colt unwilling to be bridled; like an untamed Heifer, which cannot indure the yoke of fubjedion. It is therefore through the wonderful working of • God, that a few perfons, orfometimes one man as head (hould rule fuch a monftrous body as the mul- titude. If he that ruleth the boifterous waves of the Sea, and (huteth them up with bars and doors, Pfal.6$. 7. did not put forth the fame Almighty power in quieting the fpirits, and ftilling the tumults' of the people it could never be done. Well might i^wr,Tttbje&nghem Davi ^ y Jt ^q^ that fMueth my peovle under to me. SeptuagiM.leg. vr il A „ T -> J 1 . • me, Pfal. 144. 12. The multitude is an unruly monfter. It was a true faying of that brutifti Emperour Tiber ins , to one that applauded his felicity in attaining the power Snttm of fo large an Empire •, Q faid he , you know not what a Beaftthe Empire is, how unruly and unto- ward, how head-ftrong and hard to be tamed. The multitude is a Beaft with many heads faith another : cut off one, nay many, yet there will millions re- main itill. Now that one (hould keep millions in awe, how could it be , if there were not a divine « confti- And the Duty of Mtgifl rates, 2 \ t conftitution in an humane perfon. The Devil is iuch an enemy to mans peace and welfare j and every mans nature fo oppofite to rule and reftraint, that if there were not fomewhat more then humane in Vagiftracy, one man would be a Itealt, nay a Devil to another, and be no whit kept under by the higher Powers. But we fee clearly God h. th put fuch a Majefty on Princes, that their people are afraid of their fury-, reverence their perfons, and fubmit to their authority. He that readeth the wonderful ftrength of the Horfe, how his neck is cloathed with thunder j how the glory of his nofthrils is terrible j how he paweth in the Valley, and goethout to meet the armed men \ how he mocketh at fear, and is not affrighted, nor tnrneth back from the fword, Job 19. 19. to 26. He that confiderech the power of the Ele- phant, how he movethhis tail like a Cedar ^ how h.s bones are like ftrong pieces of brafs, and like bars of Iron.e^c" fob 40.151 to 24. when he obferveth how thefe ftrong fierce creatures are ridden and ruled by weak man , and turned about at his pleafure, will prefently conclude the reafon to be this , becaufe God hath put the fear and dread of man upon every beaft of the field, Gen.6.z. So truly he that behold- eth many millions of men fubject to the word, to the command of one, when they have ftrength enough to overthrow thoufands , muft needs acknowledge that it is the Lords doing, and it ought to be marvel- lous in their eyes. ' Secondly,Tf Magistrates be Gods, and that by the The fecond ufe by way of appointment of the living God •, ( J have [aid ye Information. Gods ) It informeth us,;That they are guilty of great impiety that contemn and diifefteem Magiftracy^ they vilifie thofe whom God doth dignifie , and fight againft God, in endeavouring to pull down that order and that ordinance which he himfelf hath fee up. Such men by denying rule and au:hority, fern to be beafts, and to put off all humanity, for E e 2 places 212 The Dignity of Magiflrac^ ' places without fome in power would be rather wil- derneffes then Cities , and the Inhabitants rather herds of Beafts then Societies of men. There are two forts of men guilty of this fin. Firft, thofe that in their Principles deny Magistra- cy to be from God. There have in ftveral ages been fome, that becaufe they themfelves were fub- jecls and inferiours, would therefore deny all So- (veraignty and Superiority. The Dcnatifls whom AugMfime undertaketh, were of that opinion. And fo were the Anabaptifts and Libertines in Germany, who (armed the rude* multitude againft their Ma- gistrates, and) weieoppofed by Luther. And truly in our dayes there are fome who againft the light both of Nature and Scripture, affirm Government to be a work of darknefs. Though it be written in the flefrily tables of their hearts , and in the tables of (tone by the finger of God •, That Fathers and Mothers civil as well as natural mult be honoured, yet they are fo wicked and blind, that they will not fee or read it. Tn the Apoftles dayes there were ungodly men that turned the grace of God into la- fcivlouihefs, defpifers of Dominions, fudeverf. 8. Such as aimed at Anarchy (according to Cal- vins Comment) and the over-throw of all Autho- rity ^ being proud they fcorned rule •, and being li- centious, they were impatient of restraint. Pirft, Order is needful to them that are in a ftate of innocency. Angels who continue in their eftate of integrity differ in point of Superiority ^ Michael the Archangel , Jade v. 4. Michael fpeaketh the name of his perion , and Archangel the nature of his office. There are Thrones, Dominions, Princi- palities, Powers, different degrees among thofe An- gelical fpirits. Surely if fuch order beconducible to thehappinefs of perfect Angels, it is the more de- ferable for the happinefs of imperfect man. And if there be fuch order in heaven, it is no part of our bondage And the Duty of MAgi fir ales. 2 1 j bondage to have fome order on earthy and there- * Politick Government fore the Grecians do upon good ground ufe the was P r °bably then infti- word y No , my abfolute dependance for foul-direction muft be only on Chrtft and his Word. Thofe whom Chrift makes free a re free indeed, but it is from bondage to their own and others lulls And the Duty of Magiftrates. 2 j ^ lufts, not from obedience to others righteous Jaws. Objection 2. Some tell us, They are jttft and need no law-, for they are a lafy to themselves : .iVoW laws fay they, are for them that are Voicked. 1 Tim. I. 9. The laVv is not made for the righteous, but for the wkked. Anfwer. They that are fo good that they need no laws for their correction, live among the wicked, and there- fore need laws for their protection. That forecired place in Timothy is meant of the Moral Law, of which the Apoftle teftifieth, that be- lievers are free from its curfe or malediction ^ but furely not from it as a rule for their converfations. The hearts of the belt are bad enough , and apt to wander, therefore they need all means-, the hedge of mans laws as well as of Gods laws to keep them in. Laws are hedges both to fence them in from others violence , and to prevent their their wan- dering out. * Objection 3. Paul forbiddeth going to lave, 1 Cor. 6.1,2. there- fore no ufe of a Magiftrate. 1 Anfwer. The Apoftle doth not abfolutely forbid going to Iaw ; But 1. before Heathen Judges, when godly Chriftians might have decided their differences and ended their controverfies. They that deny to refer their lighter caufes to honeft underftanding per- fons, give occafion to others to fufpeft both their' caufes and Chriftianity, v. 1 ,3 ,4, $ • 2 » Among bre- thren , the very name of brethren (hould allay heats and charm difcords, v. 8. The nearer their re- lation (though fpiritual) was, the dearer their af- fection j i $ The Dignity $f Mdgijlracy, fedion (fcouid have been, and therefore the finfuller their divifion. '3. About trivial and fmall matters. If Mahometans go to law for mean toys , they are punifhed. 4. With vindictive fpirits : whereas a Chriftian fhould go to law with a meek, mild, Go- fpel fpirit, without eirher hate or heat, as Tilters break their fpears on each others breft, yet without wrath or intention of hurt. So then it is not {im- ply unlawfull to go to law hefore Heathen, if right cannot*behad elfewhere, and the matter be weighty, and we do it not out of fpleen or malice, but with meeknefs andquietnefs of fpirit. Objection^ They tell us, God is their Keeper ^ therefore thy need pert her Law nor Magistrate for their defence. Anfwer. God isthegood mans Keeper h but how? not im- mediately ( in an ordinary way) but mediately. As truitin God doth not confiil with trufl in means, Either without ufe of means where God doth af- ford them; for then Chrifl might have taken the ~Devi!s Counfel, and have thrown himfelf down from the Pinacle of the Temple when God had afforded him flairs for his fafe going down. Saints are un- der the {hadow of Gods wings principally. He is their ehie/ Sun and Shield, Gen. 17. 1. but they are under the (hadow of the Gods wings fubordi- nately, they are the initrumentall fliields of the earth, Pj 'a 1.4-7- 9- God can in regard of his abfolute power protect his people without the fhields of the earth, againft all the oppofltion from men : as he can defend imme- diately from all the fiery darts of the Devil with- out the fhield of faith, or the fvvord of the fpirir. Heneedechnot the agency either of Magiftrates in civil things, nor Minifters in fpiritual things but he haJi And the Duty tfMap/trates. a T 7 hath ordained both. v It is his, pleafure that both fhould in fubordination to him be ufed and therefore neither can without (inning againft him be neglected. •j Obje&ion 5. Say they } we may not avenge our [elves ^wemuftnet render evil for evil , but overcome evil with good, Rom. 13. Anfwer. Though a Chriftian mull; rather furTer then oftec injuries • yet he may, nay inform them of the contrary. Tor it is very ftrange to con- jecture that that God which is the God of order in the Churches, (hould be a God of confufionin the Common-weakh. No, but the Original of this er- ror is mans corrupt nature, which hateth inclofures and banks, and would have all common and le- vel, that he might run to excefs of riot without any rubs orhinderances. And thence it is that like wa- ters ftoptat aBridge,heroarethand makethfucha noife. As the mad dog is enraged be^aufe of the chain that tieth him-, and the unruly Horfefoameth and fretteth,becaufe of the Bridle that curbeth him: So thefe men mad upon luft, cannot endure to be chained by laws • thefe furious Horfes woald have the reins on their own necks. Secondly, Thofe that in their practices contemn Magiftracy 3 fin againft this ttruth difcovered in the Text: And the Duty of Magifi rates. * * 9 Text} for they defpife an Ordinance of God , Row. 13.2. Some fin in their words by uncivil difrefpectfull language -, The corruption of their hearts breaks out of their lips } Thefe filthy dreamers defile the fleih, defpife dominions, (K»?/6tc)©- ^Ta^^eTH^hey oppofed not fo much the Officers as the Office, not ' n *>*' ;, fomuch the Mariitrate as Magistracy, ; fpeak evil B ^^ *$*<>*«*» ivuimu iiiv. iy lets; 11 1.1 an- cio Hiaoiua«.v, / jw'wan. y. v n , ■ • , n » n \ ot dignities, ?,*;^ W r.8 .they blafpheme glories It ^ dmm fma ,«. is blaiphemy againft the fecond Table. Our wicked all r which words I acknowledge might well have been fpared. The opinion of Junius is that Paul did not know him to be the High Prielt • and therefore pleadeth his ignorance as (at leaft Jan extenuation of his offence. But whatever the fenfe of the words is,this is clear that fuch as revile Princes*, difobey Gods precept. Thou (Bait not revile the Gods, nor fpeak evil of the Rulers of thy people , that is thou (halt not fpeak evil of them by reproach or calumny, nor wiih any evil to them by imprcca- ^ tion or curfes. Nay, the Holy Ghoft fpeaketh the perfons guilty of this lin to be impudent audacious finnersy 2 Pet. 2.10. They are not afraid to fpeak jvil of dignities •, as if he had" faid, If they had feared either Godor Luther cried Hcmy the man, they would not have dared to commit this fin. eighth mercy for his^un- They were bold finners indeed that durft fpit their, venom in the faces of the Gods, and with the fword of their mouths adventure upon the mouth of the fword. O to what an height of unholinefs are they arrived that bring railing accufations againft the Gods, when the Arch-angel durft not bring one The mother of Artaxerxes a g a i n ft tne Devil I fude ver. 9. But their tongues are ta32^3»'3£* f« fi " °j hell,7 r « 3.6. therefore™ wonderif Sei themfelves toPrinccs, they are let againft heaven, Pfal. 73 . 9. Is it fit to (houldufe filkcn word*, fay to a King Thou art wicked, and to Princes Ye are ungodly! fob 34. 18. The interrogation is a ftrong negation. Kings muft be courted with fori and iilken language. If Elias and jfaiah do otber- wife,they being moved extraordinarily ,are no copies for us to write after. As fome fin in their words by unci? il language,fo others, in their works , by their unfeemly carriage towards the Magiftrate.Surely the world is near its end, that there are fo many dregs appearing, fuch brutiih perfons in it that have not only banifhed piety but humanity. They neither reverence the rulers nor honour the antiem. How many are in their civil language, fuch as that Audi T>ominc Kex 3 ei«cebo te. And Duty of the Magiflratet . 221 their principles antiminifterial. , and in their pra- ctices antimagiftratical. As NasJan^en obser- ve th of the Arrians , they began in blafphemous language againft the Deity of Chrift, but ended in tumultuous carriage againft the peace and tranquilli- ty of the Common- wealth. They plead for a Chrj- ftian liberty with their mouths, but the vote of their hearts carrieth itforanAntichriftianlicentioufnefs. The time was when a Magiftrate came by, the young men that faw him hid themfelves ( either for reverence of fobs perfon^or lead they fhould fail in therr refpeafull behaviour towards him, or leaft he fhould fpie fomewhat amifs in them ) and the aged arofeand flood up (in token of honour and to fhew refped to him,) fob 29. 8. but nowrhe tide is turned. We are fellow-creatures fay fome, and therefore wemuft be fellow-bead shaking, no no- tice of, nor (hewing any refp^ct to one more then another. . But now faith fob, they that are younger then I^have me in derifton ,whofe fathers I would have difdainrd to have fet with the dogs of my flocks, and now lam their Song, yea'their. by-word .* they abhor me r they flee from me y they /pit in my face, Job 30.1, 9, 10. So low indeed are they whom God hath fet on high, through the pride and prophanenefs of mens hearts. One obferveth of the Perfians^t when WW- S&Ntf «• they came into the prefence of their Prince they drew their hands into their fleeves in token of reverence and loyalty. But how many Chriftians come fhorc of heathen,, and that which is faddeft of all, under the pretence of religion? But fuch muft know that by contemning fuch men they contemn God.Thcy have not rejected thee, faith God to Samuel, but they ■ have reified me, 1 Sam.S.,7. not fo much thee who artbutmyMinifter asmyfelf, who being their Su- pream Lord do rule by th:e as my Deputy. As Ma- giftracy is Gods Ordinance, by defpifing this order which is by divine appointment > they defpife its. Ff \ aiuho-s • 22l 7 he Dignity of Magi ff racy , author-, as Magifr.tes are the ref you pay • not, you 5° che Clt y of 7 ^ me ' ?ar ' give) for they are Gods M'mifiers, &c. Your paying mRf>m ' tribute and cuftom, is a fign of your fubje&ion to them, and a thankful acknowledgement of your pro- tection from them , and v. 5. 'For this caufe ought you to be iubjeft, not only for wrath, bnt for con- science fake. God taketh care for the maintenance of the Magiftrateas well as of the Minifter, and doth ftri&ly enjoyn us, that both they who watch for our fouls, and they which watch for our bodies fhould have an honourable fubfiftence. Did fuch ., . . . as are private, but ferioudy confider this word SSS^ conference (fur conference fake) they durit not as they his {Keep inftead of" clip- do, cozen the publike. The fame mighty PoffefTor ping; Nor TnUy him of Heaven and Earth, who giveth me a right to the who cut the wings,(b that whole, giveth them a right to a part of my eftate, th ' Y c % ld .? erec &°™ ■ S b r D , ■' r 1 j • • after. Magiltrates are fee and therefore to cozen themoi their dues in tn- f or tne „ od of the pco- bute or cuftom , is to cozen and defile my ' con- pie ; and^thereforc ftould fcience by the violation of Gods righteous com- be moderate in demand- mand* ing their goods. I (hall in the next place lay down two or three G g 2 thoughts 22 8 The -Dignity of Magiflracf, thoughts,- to enforce the duty of honouring Magi-- Urates. Firft, Confider the neceffity of Magiftracy • with- out Magiftracy one man would be but bread for another •, and the world which is like the Sea for ftorms and tempefts, would alfo refemble it in this, that the Inhabitants of it would be as the fifties of the Sea, the great would devour the fmall. Men are like the fi/hes of the Sea (faith tbe- Prophet) that have nor filer over them, Hah. 1.14. No man could call any thing his own, were it not for thefe Gods. Did not they defend us by their power, every one would rob and wrong us at his pleafure. Our li- berties, eftatesand lives would quickly be a prey to the covetoufnefs and cruelty of vicious perfons. Li- berty and property are quite banifh'c where au- thority is not eftablifhed. Who can exprefs the malice, and murders, the rapine and robberies , the mifchiefs and miferies that raign where the Magi- ftrate doth not raign. In thofe days there was no King- in Ifrael, every man did that which was right (not in Gods, but) in his own eyes, fttdg. 17. 6. fudg. 19. 1. And what evill is not good in his eye who hath the Devil for his guide and leader, and corrupt nature for his law and rules ? When the gate of Magiftracy is fhut, the floodgates for all manner of enormities are open. When thefe that bear up the. pillars of the houfe are removed, how foon will the building be ruined ? When God intend- ed- the deftru&ion of the Jewijh Common-wealth, he took away their Sanedrim-. And in the glafs 'of our times it is too too vifible what a fad deformed face things have, when Magiftrates are overturn- ed. Cvnftantirteple will witnefe to this truth, where upon the grand Signiors death, till his Succeffor be on his Throne, all things are in a confufion ' and the Janizaries have the rule and Dominion. Some write that xhs Ferfian law commandetb, that upon the And Duty of the Magijiratt/. 2l g the deceafe of their Kings, there (hould be a fuf- Ipenfion of the Laws for certain(hve)dayes that Sub- jects might know the neceflity of Government,and learn to value it more by being bereft of the bene- fit of it for a time. Nay when God is exceedingly provoked by fin, how fharply doth he make men fuflfer by taking away their ftay aud their ftaff ! The mighty man,the Judge,the Prophet and the Prudent, If a. 3. 1,2,3,4. The taking away the civil ftay and ftaff ^ the Prince and the fpiritual ftay and ftaff, the Prophet, will quickly caufe thefall,yea the utter downfall of the people. Men often murmur at the Magiftrate, and tell us ( many times falfly ) He is a Tyrant, if he were gone all wonld be well ; but when he is out of the way,do they not find many Tyrants for one? Everyman would beanoppref- for, were there no man to be areftrainer. What would a Nation without goverment be but a defert of favage beaiis ? what would Towns be but dens of Thieves, and what would families be but ftages of unclean birds? yea what would moft men be, but like dogs trying all right and title by their teeth and ftrengrh? Men naturally are more afraid of the noife of the Musket then of the Bullet ^ I mean of the frownsof the Rulers, then of the fire of Hell : and therefore were, they once free from them, they would do that which would foon undo boch themfelves and others. Now the neceflity of Magiftrates calleth for reve- rence and obedience to their authority. The more needlull things are, the more gratefull they fhould be. Things that are fuperfluous may be flighted, things that are only convenient may be the lefs valu- ed : but. things that are abfolutely neceffary muft be highly efteemed. I tell thee, the Miniftry is not more necefTary. to' the well-being of the Church , then the Magiftracy to the. welL-being of the State. You may as foon fee a Tree thrive without a root,a* Cg 3 a Com- 230 The Dignity of Magijlracy , a Common-wealth flouriih without a Ruler. Ma- giftrates are in Scripture called the heads of the people, Exod. 18.25 .becaufe they are as neceflary to the body Politick,to direct and govern it, as the head is to the body natural •, therefore as the members yield refpect and are fubjeft unto the head ( if the head do but ake, all the humours of the arm ( asfome obferve) run to the head, and therefore the arms are thin and {lender, becaufe they want their proper nurture •, yea if the head be in danger how do the other parts hazzard themfelves for its fhelter? many an hand and arm hath been wounded, that the head might be faved) thusfhould fubjeds (hew their refpeft to, and tendernefs of their iuperiours, for if a member orfome of the inferiour parts be. cut off,the body may live ^ but if the head be taken off, if Gover- nours befetafide, Attttm eft de repHbliea,thatKing- dom,that Common-wealth cannot ftandlong. Secondly, Corifider the feverity of God againft the contemners of Magiltrates. There are feveral in the word of God that ftandup like the Maft of a Ship call away by Sands , to warn us that we fteer not their courfe, leaft we be funk alfo. Thofe who oppofed -die prefer vers of our civil lives,have not feldom been punifhed with violent deaths .- Corah and his company, Abimelech, Athaliah, Ado- vijah, Abfolom, Zmri, foab, She fa, with ieveral others will confirm this truth. And humane as well as divine writings fpeak to the fame purpofe. Speed ctooJt. fames the firft King of Scots was murthered in Perthby Walter Tiar\ of ^/W,inhope to attain the Crown : for fo had his Sorcerers prophefied,and crowned he was with a Crown of red hot Iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked dayes and defires. Becket, Mortimer, Tyler, Warbeck^, Sanders, Story, Campian, the Tiercies, the Powder-Plotters, Rhodul- phns Duke of Suevia, Richard the third of England, aid And the Duty of Magi (irate s. 231 and mauy others have been marked with divine vengeance for contemning this divine Ordinance. My Son, faith Solomon , fear thou the Lord and the King, and meddle not with them that are given to change. For their calamity foall arife fuddenly , and ■who kno\\>eth the ruine of them both} Prov. 21. 22. of them that fear not Gocf, and of them that i.e fear not the King. And Ecclef. 10. 8,9. He that diggeth a pit, /hall fall into it-,andwhofo breaketh an hedge y a Serpent (ball bite him. Who/o removethftones, Jlall be hurt therewith •, and he that cleaveth wood, Jhall be endangered thereby. Thefe four proverbial expreflions fpeak the danger of them that go about to fupplant their Rulers. Whiieft they are digging pits to catch others, the earth falleth on them, and murdereth themfelves. When they are breaking up the old hedge of Government, Serpents and Adders which ufe to harbour in old walls and hedges williting them. God will make men know that it is a. dangerous thing to confound rule and fubje- dr,ion,and to breakdown the partition wall which he hath fet up between Magiftrates and people. When thefe: Inarp inftruments which they run againft,wound them deep, they wi^l believe that it is bad medling with edged tools - r and that there.is a truth in thofe words of the Apoftle, They that rejifi procure to themfelves damnation, Rom. 13.2. that is, both corporal puniftiment and. eternal torment, . faith Peter Martyr, If thou wouldft. noLtherefore fuffer with others, take heed of finning with others. Depart I. pray, you from the Tents of thefe wicked perfons, ( faith Mofes to the Congregation upon the.confpiracy of Corah, T>athan,&c. againft their rulers ) and touch nothing of theirs, leafi ye be confumedin all their (ins ', , Numb. 16. 26. Tiiey that join in common rebelli- ons,muft expe&to be joyned in common destructi- ons. Be not impatient of rule, as thou defireft to avoid; avoid that mine, which Gods mouth doth threaten, and his hand will execute on fuch rebellious ones. Let thofe many examples ( which are in Scripture and other Authors mentioned ) of them that are hung on Gibbets ss monuments of Gods fury,fright thee from their ac\s leaft thou partake of their ends. Believe it, no King can poffibly be fo tender of his -* • 'own honour, as Uod is of his own Officers; Do not therefore {hoot- off thy guns of oppofition againft the Gods, leaft they recoil and kill thy felf. Re- viling of natural parents was banifhment by Plato's Law,deathbyGodsLaw,£.*W.2i.i7.Thofe then that revile civil parents,fhall not alwayes go unpunifhed. , ■*-, „ Thirdly, Confider, thy felicity and welfare doth Marnal Policy, true Re- j Q d j p d fa ^ the .(- ods> T h eA po- lision, and civil Jultice , . *r ,. ■%-. .», , ,, . J, are the three Pillars «le enforceth this tile by this very Argument. For which uphold all, faith he is theMinifter of God for thy good, Row. 11. Khz Sr. Walter Rawleigh. labour to do thee good why fhould it thou imagine evil againft him? To render evil for good is God-hke, Mat. 5. ult, bnt to render evil for good,iscteviIifb. Magistrates are fh-ieids , Pjal./ty. 9. they de- fend their fubje * *. kv*Z A *w mcdeU. in that they defend and proted the people. The Fa- thers and Mothers of the Countrey. Gen, 41.4?. Judges 5.7. becaufe they take care of, and -provide for their people. Healers, Job 34. 17. becaufe they iikednefs, Prcv. 16. 12. Peter Martyr told Queen meliorescflcd'.bemus. Salv. Elizabeth, that Princes were doubly bound to God, as Men , and as Princes or chief men. Their fins are fins againft more obligations, and therefore are fins ( of more aggravations then others. A great man cannot commit a fmall fin - t yet a great man is feldom a good man. Godlinefs in a Ruler is like a Diamond in a golden Ring , which (bines radi- * Pope urban wrote to a 'aritly •, but there are few Jewels fo fet. Among all Prelate in his time fcof- the Kings of Ifrael,ROt one godly man.- Among-thc finely, Monacho ferviio, Kings of'?*^/; very few. * Men in high places are ^W$ AF to have their heads giddy, and thereby are in pdo 5 ftill the higher in great danger of falling. Of one only Roman Em- means, the worfe in man- perour {Titus) it is faid that he was the better for ners his honour ^ moft are worfe. The Spirit of God calleth you the children of God, And all of you are children of the mofi High. Now how exaftly , how circumfpectly fhould the children of God walkl Much obedience may be expected And Duty of the Magi fir at es . ^ 3 7 expected from fervants, but more from fons^ their preheminence is more, and therefore rltei" obedi- ence fliould be more. The fathers of the flerti look for much dutifulnefs from their children :, but furely the Father of Spirits may look for more from his children. Phil. 2. 15. That ye may be blamelcfs and harmlefs, the fons of God Without rebuke in the midfi of a crooked and perverfe generation, among rphom ye Jhrne as lights in the world. Ye that are Gods fons, are appointed to blame others that do evill, and therefore it behovethyoutobeblamelefs yourfelves :, Qui alteram accnfat frobri, &c. but blamelefs and harmlefs, the fons of God without rebuke. The fons of great men (hould be without riotoufnefs or rebellion \ but the fons of God fhouid be without fufpition or rebuke ^' that is, walk fo ftri&ly, as that they fliould do nothing blame-wor- thy. // God be yout Father , where is his honour ? Mai. 1.6. Do you honour him in your hearts by giving him your fuperlative love, and fear, and truft , and efteem ? Do you honour him in your houfes, by caufing all within your charges to wdrfhip him according to his Word ? Are your houfes houfes of holinefs? praying, reading, finding, eatethifmg houfes? are they examples of Religion to your neighbours ? Is holinefs to the Lord written upon your felves, your children , y6ur fervants , your eftates, arid Upon all that belong to you ? Do you honour God in 'your lives by walking as he walked? Are ye followers of him as dear children ? Efhtf.^.i. Do you refemble him' as children their Father? Are you holy as he was holy in all manner of con- verfation ? Was your everlafting Father (when he walked in your flefri upon earth) : ever guilty of ctirfing,or fwearing, or lying ? Did any rotten com- munication ever drivel out of his lips ? Was'- he ever guilty of oppreffing the poor , or defpitmg the needy? offeeking himfelf, or of doing his own will? Hhj Did 2 2g ibeVignlt'jvf Magi ft racy, Did he ever negled praying , and intruding his Family of cbe Apoitles, or fupplication by himfelf? Was no i heat prayer early in the morning a great while b fore day, and was not he up at it all night? Was knot his meat and drink to do the will of his Father, and to finifh his work ? Did not he go about doing good, glorifying God upon Earth, and doing what was well pleafing in hs fight? Sure.'y ye that are the fons of God by nature and office, fhould re- femble the Son of God by nature. O Sirs, Think of it ,3 ye that are the fons of God by deputation, {hould refemble this Son of God by generation. Be.not as Eli's, and Samuel's, and Da- vids children , a difgrace to your Father : But as Eufcb. Confiantines fons refembled their Father in his.good parts and practices , fo be ye prfett at your Father in heaven is perfett, Mat.'), tilt. ZX vids daughters were known to be his children by their garments, 2 Sam. 13.18. Do you make it known to others that you are the children of God, by r.ot defiling your garments ■_ by keeping your felves unfpotted from the world ^ by looking to your doath.s that they be not defiled, though ye waikindiny ftreers, be as the children of God, without, rebuke in the midft of a crooked and perverfe generation. Confider, the Devil is ever watching for your halting, and like fome unkind fervant , he blabs prefently to the Fathet what a dirty pickle his chil- dren are in. Suppofe he- feet h the dirt of drur.ken- riefs, of uncleannefs,: of fqueezing.. tenants, of prophaning the Sabboth, of koffing at godlinefs, of irreligion and atheifmin yourhoufes., and im- mediately carryesyourcloathsto God 3 as the Patri- archs did fofcths coat (For h$ accuftth men before God day and night, Rive I. i-2.'ioJ Saying, Lord, is this thy fons coat? Know now whether it be thy fons coat or no. Gen. 37.32. Do thy children ufe to carry themfelves as my children 1 Surely thefeare of And the Duty ofMagiflratcs. 239 of their father the Devil. Can you imagine that God fhould own you ? No certainly, (as the Pope dif- owned the Biftiop , when the Emperour had fenc the Buffe-coatin which he was taken prifoner, and delivered him up to juiticej he will not difhonour himfelf by owning you. Nay, how can you exped but that Jefus Chrift, who fittech by, and heareth the indictment againft you ( who ufeth to appear as an Advocate for others, when the Accufer of the Brethren pleadeth againft them) ihould even fe- cond the Bill againft you, and fay to God, as Mofes,. Dent. 32.5. They have corrupted themfelves 1 their fpot is not the fpot of Gods children , they are per- verfe and crocJ^edferfons ! Father ,.thefe are fins not of weaknefs.but wickednefs r they are not infirmi- ties, but enormities^ they are not the fpotsof thy children. Thofe that caft thee out of their hearts, and let the flefli have the Supremacy there $ that caft thee out of their honfes, andlet the world have the Superiority there ; Thofe that make no confei- ence of thy day, and their duties b whofe. whole care is to be honoured and enriched ^ whofe heat and fervour is for credit and profit , and put thee off with a few fragments of time, and a few fcrapsof their eftate, which they can fpare from the world and fieih •,. thofe im like wretches, like rebels , . not like Saints, like ions-, Their [puts are not the [pots of thy children.. There are fpots which may be, and fpots which cannot be the fpots of Gocls children. All fins areunfutable to, but force fins are inconfiftent with fonfhip ^ yea the preheir.inence of Adoption doth absolutely deny the predominancy of any corrup- tion. When Antigonw was to go to a placeihat might probably prove a temptation to fin , he asked counfel of Menedemm what he fhould do; He bade him only remember he was a Kings fon ; So fay I to 2 40 3rtM Dignity »f Mdgiflracy, to you, that walk every day imthe midil of many fnares of temptations (and therefore fhould have the greater care and circumfpe&ion ) Remember that ye are the fons of rhe King of Kings, and do nothing unworthy of the name by which he calleth you, or the place to which he hath called yon. It might have been a cutting word to the heart of Brutus, (whofe hand was then (tabbing Cafar) What thou my fon Brutus ! I could not have ex- pected better from a (lave -, but little looked for this from a fon. How think you , can the Lord take it,thatyou who are his children, (hould wound the Body of his Son with oaths and curfes, his fa- cred laws by wickednefs and wilful difobedience ! I befeech you, be exceeding holy that ^e may (hew your felves to be children of the mofi High. In this the children of God aremanifeit, and the children of the Devil :, He that doth not righteonfnefs , is not of God, I John!. 10. If ye therefore call on the Father, who without refpetl: cf perfons will judge every man according to his Works , pafs the time of your fojurning here in fear , I Pet. 1. 17. forafmuch as yeknowye wen not redeemed with corruptible things, as Jilver or geld, from your vain conver fat ions received by tradition from your fathers • but with the precious blood of Chnfi , as of a Lamb without fpot and blemifliyVerf. 18, 19. It is written of Boleflaus, one of the Kings of Poland, that he (till carryed about with him the picture of his Father , and when he was to do.any great work, he would look on the piclure,and pray that he might do nothing unworthy of iuch a Fathers name : So when you fet about any buaiinefs , delire and labour that you may do nothing(while on earth) unworthy your Father who is in heaven. Nay further; the Holy Ghoft calleth you Gods. Mowfr .godly -then (hould you be ! how unfutable are the wor'ks of the Devil to them that have the name And the Duty of Magiflrates. 241 . of God! God is light, and in him is no darknefs at all i and fhould not the Gods (hine brightly with the light of hoiinefs, and abhor all deeds of dark- nefs? The Gods of the Heathen were taxed with feveral crimes • Jupiter With uncleannefs , funo with pallion, &c. Hence faith Auftin, the Heathen took liberty to fin, becaufe their Gods were reprefented to them as patterns or approvers of fuch actions : As Char 4.1 in Terence , Non ego facer em qua Jupi- ter fecit ? Should I be backward to what the God himfelf was forward ? But the God of Heaven is far from fuch things j He is the hojy One of Jfrael^ holy in all his wayes, and righteous in all his works ^ His Nature is the pattern oi hoiinefs \ his Law is'the rule of hoiinefs: Hoiinefs is his Effence, his glory, himfelf, Pfil. 89. 13. A God tf truth without ini- quity , jufiand right is he, Deut.32.4.. There are many fpotsin our Moors- but not the lead fpotin this Sun of Righteoufnefs. Now the/efore you that have his Name, (hould get his Nature , and be pure as he is pure : The Name of God is an honour to yon, O be not you a difhonour to it, famesiS. I)o net, O do not blafpheme that Worthy name by which ye are called. How holy {hould you be in * LcMmm teIIeth Us that your hearts • how watchful over your words • how t he very Heathen thought wary in your works •, bow faithful in your families ^ that their only way toho- how confeientious in all companies? for the moft nour dieir Gods was to High hath faid, Te are Gods *. h *^ them > t0 *° ».«*«* Alexander having a fouldier of his name that was a coward, bid him either learn to-be valiant, or be no more called Alexander ; So fay I to you that have the Livery and Name of God, and do the drudgery of Satan •, either learn to be holy, to be good, or . be no mo re called Gods. . Sir, obferve it, is it comely for a God to fwear •, for a God to wrong his neighbours :, for a God to prophane Gods day •, for a God to defpife gbdlinefs, and godly men •, for a God to keep company with Ii thofe 24* Ike Dignity of Mdgiftraep tbofe that are of their father the Devil •, for a God to, live without God in his affections, houfe, and con- vention ! Blufh O guilty Juftice, or Ruler, and be afhamed, and either amend thy life and nature, or difown this name of God. I have fometime read of Luther , that he ufed to repel the darts of temptations with this (hield , I am a Chriftian,I cannot do it: O would you but think . when your hearts, or lives are fwerving from God, I am called a God , and cannot , may not do the work of the Devil. I may not do any thing un- worthy the name of God , it might be helpful to you againft the aflaults of Hell. Wmotmtfmltf, fcddc BeHdes youhad the more need to walk in the mnt'iam fprgit in pro- way ol Uods Commandments, became you have ximos. Sen. Ep-94r many following your fteps: They that have many at their heels, had need to be holy, lead they cauk the fouls of others as well as their own :o mifearry for ever. Sin ( efpecially in great men ) is like leyen which foureth the whole lump, i Cor. 5.6. The bodies of men do not fooner take infection then their fouls. If the great trees fall, theyufual-. ly brufh and beat down fmaller ones with them. When two or three men of renown , famous in the Congregation , begin a mutiny againft God ihey ftiall not want company to joyn with them , JSfuwk 16. If the Princes of the people be guilty of Rebellion , "how foon is the whole Congre- gation in the fame tranfgreflion ? Numb. 13. 28, 29. Numb. 14. in it. When a difeafe hath once taken the head, how often doth it thence dif- fii'fe it felf into other parts of the body? When l^e, whole Army of f ou i„ .rfj ar i es the fifth went into Italy to be Crowned dkts . will follow llieir Emperour, being troubled with the Headadi, he cut S«5.ader.. ^ IS j^-j. fh orc t tne great Courtiers followed his example ^ fo. as long hair fo rr sch 11 ^.(hion before, grew quite out of fafhion m his lime. Strabo. Mifp. Exm, AlwAnkr ufed to carry his head cm one fide, where- upon And the Duty of Mtgiftrates. 2 43 upon his Courtiers to imitate him did the like. Be- fore Fefpaftans time the Romans were grown to great excefs in cloaths and furniture tor their houfes v and though many laws were made againft it, they could not be reftrained : but when he came to the Crown, being a temperate and moderate Prince, all their former vanity grew out of ufe. So true is that faying of King Alphonfus, That as cer- tain flowers move after the Sun, fo the people fol- low the manners of their Princes : And certain it is, that the common fort, like aflockof fheep, which way thefirlt goeth, all the reft fo]low. The actions ot Rulers are often the rulers of the peoples adions. -The vulgar are like foft wax, taking any and eafie impreflion from the feals of great men. When men ot qnality fwear , roar , deride Religion , dwell without God in their houfes , &c. how quick- ly do their neighbours take after, them, and juftirie their practices by fuch patterns, think- ing they hncumprivilegio, if they im cum Principe I But now, it a great man walk with God, condemn and reprove fin by his works as well as by words, (being as the chief Magiftrate of Ifrad was, mighty in word and deed, All. 7.22.) it he pray with his family, keep the Lords day ftriftly , workout his faivation diligently, how prevalent will fuch an example be to the inferiour people 1 furely as when the Mountains overflow with water, the valleys are much the better i fo when thefe Mountains fas Ru- lers are called, Micah6.?.) overflow with the water of grace, the plains will abound the more in fruit. Think therefore how comfortable it will be for thee by thy holy life to dired others in the way to heaven •, and how lamentable will it one day be to thee, (houldft thou lead others in the road to Hell ? How deep wilt thou fink into hell, that (halt be pref- fed down under the weight of thy own and thine I i 2 other 244 7he D k nhy °f m ^ ac h HAm.invlulitthrU other mens fins? I remember Luther mentioned this to be one of the Paprfts tenents y That if the Pope be fo neglectful of his own and his Brethrens falvation, and fo unprofitable and remifs in his place,that he carries a long with himfelf innumerable people to be eternally tormented , no mortal man ought to reprove him tor this fin. But fure I am, the Immortal God will reprove both him and you for fuch crimes, when ye (hall meet in 'the other world,where the weight of fin will be fufficiently felt, v and the worth of the foul (which is defiroyed by it) {hall be fully known. Further, It behoveth you the rather to walk as Gods, becaufe others do not only fin with you, but fufTer for you. When King David numbred the people out of pride, how did God number the peo- ple to the Peftilencel 2 Sam. What bitter fruits doth God make Ifrael to feed on, fer. 15. 2. Such as' are for death to deaths fuch as art forf amine to fa- mine,fuch as are for theftoordto thefVvord ! But if you would know the root from which thofe fowre fruits fpring , Becaufe of ManalTeh the King of Judah, for that whit h he did in Jerufalem, v. 4. Whether, faith one, a Gangreen begin at the head or the heel , it -will kill- but a Gangreen in the head will kill fooner then one in the heel ^ Even fo will the fins of great ones overthrow a fiate fooner then the fins of fmall ones • therefore th£ advice of j^/w/wd/theEmperour, when a motion was made for Reformation, was, Let us begin at the Minorities, faith one •, No,rather faith he, Let us be- gin at the Majorities -, for if the great ones be good, the meaner cannot eafily be eviil. Secondly, It exhorteth you to work as Gods.. I (hall branch this life into three Particnlars. 1 , Execute Juftice impartially. 2v Excellin (hewing Mercy. 3 Promote piety to the utmoft of your power. Hift, And Duty of the MtgiftrAttf, 245 Firlr, Execute juftice impartially. God is a God of Juftice & judgement,//*. 3 0.1 8. The moft juff,^34. 1 7. Others may do juftly,he cannot but do juftly : Ju- ftice which is an accident in others (and therefore may be feparated from them) is his very EfTence, his Being. Be ye therefore like God. Let Juftice run down like water, and Righteoufnefs lik^ a mighty ftream. Wear the lame garments which he doth, If a. 59. 1 J. He puttetb on Right eoufnefs for a Br ea fi- liate, and the Hilmet of '-Solvation upon his headSuch > garments did holy ^y£wear, J put on Right eoufnefs, and it c loathed me, my Judgement was as a Robe and a Diadem, fob 29. 14. Kings and Princes wear Crowns and Diadems , Judges and other Officers wear Robes aud other Ornaments. New faith Jdb , others place much of their glory and ftate in their Robes, in their Purple veftments which ftrike a reverence in the Subj .& toward his Superior, adding in. the eftimanon of men Majefty to the per- fon,and folemnity to the action of the wearer : but I place my honour in Juftice and Judgement ^ 1 think myfelf better cloathed with thefe real venues, then others with their empty marks & enftgns of dignity. I fay, Execute Juftice impartially, that is, with- i t was a Grange yet true out fear or favour , Te fhall do no unrighteov.fnefs faying , There was more in judgement •, thsu (Inilt not refpe5i the p erf on of the j u ft icc in hell then in poor, nor honour the per fun of the mighty ■■, Lev. 1 9. 1 5 • ra „ J^n, C j J" *uZ., L„ r 1 1 l j/-j ' J j 1 ^ 1/ n r are p-intmed, be they ne- as it he had laid, ye cannot deal ngnteouify, 11 ye ve rfoo-reat, they do not fpare any.becaufeheis poor, or becaufe he is rich, efcape; but in Frame it It is a principle in Moral Policy, That an ill executor isotherwifej mayjt of the Laws is worfe in a State then a great breaker befaidfoo££»£/j»rf, of them. And the Egyptian Kings prefenced the Oath to their Judges , not to fwerve from their confidences, though they received a command from themlelves to the contrary.. Neither fear of great- r efs fit is a mercy to have Judges, faith Cicero , mo- ■ do andean t qua fentiunt) nor favour of nearnefs (hould make Vaaftrates deviate from the Rule. I i 3 When.. not. ■%q$ The Vlgnlif ofliagipAVf, When Caricles the fon in law oifhocion was accufed for taking bribes, he defired his father to defend his caufe j but he anfwered him, I took thee for my fon in law in all honeft matters only. A Magi- ftrate (hould be an heart without affedion •, an eye without luft j a mind without pailion •, or otherwife his hand will do unrighteous actions. He that goeth to the Seat of Judicature, muft leave his affections (as Abram his fervants when he went to the Mount) behind him. A Juftice muft like the earth , che- rifh and nourifti the low Violet as well as the tall Cedar. The Grecians placed Juftice betwixt Lee and Libra , thereby fignifying, that there ought to be both magnanimity in executing, and indifferency in determining. But the impartiality of a Ruler is notably fet out by the Throne of the houfe oij)a- Pfal, m. f, i)i^ which was placed in the gate of the City , to- wards the Sun rifing,as fome obferve. In the gate,to tell us that all who went in and came out at the gate, might indifferently be heard, and have free accefs to the Judgement Seat ^but towards the hfing of the Sun, to (hew that their judgement (hould be as clear from corruption, as the Sun is clear in his chiefeft brightnefs. It would be an ornament unto, and tend to the fettlement of Magiftracy (for the Throne u> eftu- blijbed by rivht eoafnefs^Prov. 16.12.) ifthofe two Verfes which fome fay are written in letters of gold over the Tribunal in Zant, were pra&ifed by every Court of Juftice. . Hk locus odit, amat, pmit, confervat, honor at, / Neqmtiam, pacem, crimina, ]Hra % bonos. In the executing of Juftice there are two things mainly to be minded. 1. That you be terrors to evil doers ^ this is ex- prefled as one of your chief duties , Rom. 13.3. If men And the Duty ofMdgiflrdtes. 147 m en be fearlefs in finning, furely you fhould not be fearful in fentencing them for their (ins. Godhateth iniquity ^ He is of purer eyes then to behold it, the evill of fin never got a good look from God, and why ftiould it from the Gods ? Edward the Van. Hifl. Confeffor was held a bad Prince , not by doing but enduring evil. God was angry with £//, and telleth him that he would judge his houfe for ever for the iniquity which he knew , becaufe his Sons msde themfelves vile , and he retrained them not, 1 Sam. 3.13. Eli was a Magiftrate, and fhould have put fonh his authority and pumfned thofe ungod- ly children, but becaufe he did not, God punifht both him and them. O it is dangerous to do the work of the Lord negligently. Sir , Do not you (or might you not upon inquiry ) know of them - that prophane Gods day, blafpheme his name, fre- quent Ale-houfes and the like? do you reftrain them ? Do you fright fuch offenders with your frowns,and fhew your love to their fouls by executing Juftice on them for their fins ? If you do not,look to your felf^for God hath Iron handsfor Juftices that have leaden heels., and will one day ftrike them home, for forfwearing themfelves to fpare others. He will be a terror to thee, and make thee a terror to thyfelf who wilt not at his command be a terror to evil do- ers. Thou finneft in others, whilft thou fuffereft Our old word Kpmngznl them to fin,and thou (halt one day fuffer with them, by contraftionKing,comes Rev. 1 8. 4. Thou art afraid to offend thy Neighbours, of CmS £*\ ^ThiiS I tell thee God will make thee know twere better of- T^m^AnL [ lending all the world, then one God. I beleech you, make it appear that you are Magistrates by being men of courage ; be as bold in executing as others are intranfgreffing the law. Shall iniquity be brazen- faced, and authority hide it felf . ? If the offendor fee in robes, be not afraid of him, but make himaf- fraid of you. I have read that the Athenian Judges fat in Mars-ftreet, to fhew that Rulers fliould be men 148 The Dignity rfMdgiftrdcy, men of valour •, Cowards are more fit to be flaves . . - then rulers. A Magiftrate ftvould be like Mofes,'m his own caufe as meek as a Lamb,in Gods caufe as ftiff ssanOak, as bold as a Lion. All dare difparage him who dareth difcourage none. How punctually doth Scripture tell you, that this ought to be your practice/ Magiftrates, faith Peter, are fentfor the punifhment of evildoers, 1 *Pet.2. 14. And Paul faith, If thou doefl evil, be afraid, for he bearetb not the fwurd in vain. For he is the AdinifierofGod, an avenger to execute wrath on them that do evil, Rom. 13.4. The fword which is carried before him,asan Enfign of his power, is not for Ihew or for fafhion, but for the wounding disorderly perfons. A -wife King faith Solomon, Prov. 20.26. fcattereth the wicked end bringeththe wheel over them ^ kind of punifhment then in ufe,and now in many places. Efpecially be fevere to them that prophane the Sabbath , that Queen of dayes, that golden feafon of grace. Nehemiah would not fpare the chief men that prophaned this chief- eft of dayes, Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath command- ethyou, Exod. 20. Exod. 23. 12. Englands difturb- ing Gods reft, hath raifed God to difturb Englands reft. He that fpareth the bad, hurteth the good. The Chirurgion muft cut off incurable members,and the Phyfitianof the State muft purge out the peccant humours of the body Politick, ieaft they infed and injure the whole. The execution of Juftice is like a clap of thunder which ftriketh few, but frighteth many. Smite a f corner, and the fimfle will beware, Pamad um»h timr ad p rov 19.25. Thus by not punifhing the evil, both mm ' the good and bad are ( though un juftly ) punifhed ; yet the greateft injury is to the Ruler, by the ol- fendors impunity 1 for betides the guilt which he contra&s on his foul , and thereby Gods eternal wrath, he is oftentimes punifhed in his body , and made And the Duty of Magiftrates . made an example of Gods Juftice to others. When the French King was perfwaded by the Duke of Sul- ly , to banifh that generation of Vipers, the Jefuites , he would not , faying,Give me fecurity then for my life But he was fhortly after (tabbed to death by their inftigation. God doth not feldom make them examples of his judgements,that will not make others examples of juftice. Secondly, That you be Protectors of them that do wel 1 . The Holy Ghoft telleth you that you fhould be for the praife of them that do well. Courtsof Juftice fhould be Cities of refuge to them that are unjuftly and cauflefly purfued • like Noahs Ark, to take in and give reft to thole weary Doves -, like the horns of the Altar, to which innocency fhould flie for protection. Mine eyes faith David, Jhallbe upm the -f ait hfu 11 in the Land, Pfal.iOi.6. Hide the godly efpecially under the fhadow of your wings. Piety hath too much been befpattered with obloquy, and holinefs fuffered under the namecf bafenefs. Mali ejfe cogttntur ne viles habeantur ^ Men have been ne- ceflitated to be vicious, left they fhould be accoun- ted vile. Be you not only patterns, but Patrons of purity. Let the world know that greatnefs can own and countenance goodnefs. The Kings of Ge- rarwere called Ab'melech^ which fignifieth My Fa- ther, Gen. % 0.2. noting that a King fhould be as care- full and mindfull, as tender and chary of his Subjects ( efpecially good ones ) as Fathers of their children. Alas, if the Magiftrates will not own them, what what fhall the godly do 1 The Devil raifeth all the the Train-bands of hell againft them that march to heaven. The world loveth its own, but becaufe they are not of the world, therefore the world ha- teth them:, their neighbours malign them, and rage becaufe they dare not run to the fame excefs of ri- ot. The whole Parifh if occafion be , will be ga- thered together againft thofe that are pious, efpeci- K k ally 240 Hcmy the fourth. Salviatt, 2 5o 2"^ Dignity of Magi fir acp ally if they be zealous ( for Gods glory) againft: others impieties. Now fince God hath let you up for their {helter, furely you are concerned to' fecure them in times of danger. Sure I am that it is a pri- viledge. and honour to you,. that you may be fer- viceable to the people of God. God carrieth them upon Eagles wings, Exod. 19. .4. as tenderly as the Eagle her young ones, of which fome. obferve, fhe carrieth her prey between her Talons,but her young under her wings >, and if apowler {hoot at her, {he will fir it have iier own body {hot through, before they, fhall be hurt. God is therefore called their fhield, Gen. 17. i.Now a fhield is between the bo- dy and the weapon. Look therefore that you imi- tate God in this. Remember that men were not made for you, but you were made for them- God took David from the {heepfold to feed fucob his people and Jjrael his inheritance,?/',?/. 78. 70, 7 1 . It was faidby Naz.ianz.eno? Athanafiw, that he was Magnes& ' Adam as : an Adamant in his flout refolute carriage againit vice,and a Loadstone to en- courage and draw vertue to him. And the wife man tclleth us, The Kings favour is towards a wife fer* vaxt, but his wrath- is towards him that caufethfbame, Prov. 14. tilt. As the wind hurteth not the reeds and corn which yield to it, butrootethup the flur- tiy ilubborn Oak which will not bow^ fo the Ruler {hould deal {harply with the.obftinate, but gently with themildand flexible. Augufim C&far in whofe time Chrifi was born, . Sutton. was fo tender of his people, that when he died they wept faying, Would he had never been born, or ne- ver died I Secondly, As you {hould -work likeGods amongft men in executing Juftice impartially, folikewefe in {hewing mercy : God is the Father of mercies, 1 Cor. I . J. . Rich in mercy, Ephef. 2,.*\. He hath multitudes of tender mercies, Pfal. 51. I. He is abundant in mere j And the Duly of MdgljlrMts. ^ 5 * mercy , I Per. i. 3. His mercy is free, Rom. 9. 15. Great, Pfal. 57. 10. Af at chief s , Jer. 3. LSffre^ M* 55- 1. Mercy as one obferveth,is the chief of Mr.cdlam onf ^, ^ all Gods attributes, though in themfelves they are ^ z ,p^ . before the Pa£ all equal j but in regard of our necefiities,as Oyl liamcnc fwims above all other liquors , as the Eagle is the chief of Birds, the Lion of Beaits,Gold of metals • fo mercy is the chief of all Gods attributes. He hath a Mercy-feat, to note that hefitteth at eafewhenheis (hewing mercy. Whereas judgement is his ftrange work,//k 28.2 1 .we read likewife that mercy pleafeth him, Miea.7AS.Thus the Gods fhould be mercifull men, your hearts fhould be full of mercy, and pitty to the (inner ,when your hands are executing juftice againlt the fin. The Bee doth not fling till provoked : God doth not affUcl willingly, nor grieve the children of men, Lam. 3.3$. There lhould be bowels of compaffion in himthatpronouncethfentenceof condemnation, Ille dolet qmties cogitur ejfeferox. Augufius never pronounced a deadly fentence with* out deep forrow. Our Laws forbid Butchers to be Jurors,becaufe it is fuppofed they will be hard-hearted. Among fe- Godwin. Antiq, veral qualifications which the Jews required in their Judges, thefe were two ; 1 . That they fhould be Fathers of children, hoping that their paternal af- fection would incline them to commiferation. 2.That they fhould not be Eunuches, for they conceived fucn very cruel. It is a beftial cruelty to delight in blood. The Laws of Draso are generally condemned, _ . ,. -•--■. for they were written in blood and the offender TmL$JSZ was lure to die of what nature foever his offence necdefcle, lib, 1. cap.*.*, was. A.Gell. Our Englifh Deborah, Queen Elizabeth did not K k 2 with- 2 1 2 The Dignity ofMagifiracf, fferointhe beginning of without caufe exceedingly prize Seneca's firftbook; his Empire being reque- f Clemency, becaufe it treated of that which is fo fted to fet his hand to a n ^^ u \[ t0 a p r ince. fay, uumm nefemm lltfr ■ I* *$ Chnlts work to be Goel a Redeemer. Mercy •(as. and trtttW freferve the King, his Throne is efiablijhed by mercy, Prov.20. 28. Mercy fometime to them that im through weaknefs,may be as profitable, asfeveri- ty to them that fin through wilfulnefs. It was certainly a curfed fpeech of that man or silef. rather Monfter, (whom the Italian Orator menti- oned j that being a Judge faid, To hang many is myjubile, and a great execution is my great recrea- P/r. in vit. J»l- C*f> tion.The expreflion of the Roman Emperour is wor- thy of imitation , That he had rather fave the life of one of his Subjects, then takeaway the lives of a.thoufand of his enemies. Life is a precious jewel, more worth then all this world. Skjn for skin and all that a man hath -will he give for his life, fob 1 . It is not therefore to be taken away for every trifle. I do not now difpute the queftion , Whether any Theft may lawfully be punifhed with death, but I am fure, every Theft ought not. The Romans had their Axes and Rods carried before their Confuls, to (hew that if the lefferpuntfhments, as of the rods, would ferve,the greater of the Axe fhould not be ufed. An,d they did juitly lament the crueky of thofe tribunals where the cheap prescription of lives made the Judgement-feat differ little from a Shambles. 3. Work as Gods among men in promoting piety to your power. The great deMgn and work of God js to promote holinefs in the world. This was his aim in his internal work or his decree, Ephef. 1.4. , This is the great end he drives at, in his external works. As in the work of redemption, Tit. 2. 14. Lukg 1.92. In beftowing his word. ( The precepts in it are the perfect rule of godlinefs, Gal. 6. 16. the promi(es are pretious encouragements to godli- nefs, And Duty of the Magi fir ate t. 2 $3 nefs, 2 Cor. 7. 1. thethreatnings are like the Angel with a drawn fword in his hand to deter men from the way of ungodlinefs, Rom. 1 , 18.) And his works of providence are to the fame purpofe. Affli&ions are like the fire to confume the drofs , and purifie the gold, Heb. 12. 6. Mercies are like the warm in- fluences of the vernal Sun to draw forth the Sap of grace,and haften mens growth in holinefs. Thus (hould the Gods promote godlinefs as the chief bufinefs which the moft high God hath given Prima Migiftfatm am them to do. Other things of what naturefoever deb J^^ el T°f^^ which come within the reach of ^their care, are que- p ^™ben. \mJX'conk ftionlefs much inferiour to this. And this they m>. ^. cap. 25. (hould do , Partly by their patterns in being ex- in hoc reges f>eo ferv'mnt amples of godlinefs to their people- Their lives i* q*MMm reges. An& (hould be focxad that they (hould be able to fay as Gideon, Judges 7. 17. Lovk^onm and do lik&toife^ or as Paul, Walk as ye have us for an example. Partly by your precepts^your edicts and commands (hould be like thofe of Afa , 2 Chron. 14. 2. 4. Afa did that which was right in the fight of the Lord . He commanded Judah to feek^ the Lord God of their Fa- thers, and to do the Law and the Commandment. Mark, upright Afa did not leave men to choofe their religi- ons, nor to live as they lifted , but he. commanded them to obeyGodsLaw. He did not ftridly enjoyn the payment of Taxes or Cuftoms, and fuch civil things, and leave it as a matter of indiffercncy whe- ther men would mind religion or no , but his Laws did enforce and confirm the Laws of God, as far as he was able. Partly by countenancing, maintaining and provid- ing able Minifters, 2 Chron. 19. 8. 1 Cor. 9. 1 3 . for the Church;, as a'fo by taking care that they difcharge their trufts faithfully, >z Chron. 29.3,4,5.1 Chron. 16. Ins obfervedof fulian the Apoftate, that to root up Chriftianity he difgraced the Orthodox Mini- ftry took away Church maintenance and forbad Kk 3 Chri- g p. 1 he Dignity of Maglflracy , Chriftian Schools and places of learning i fo Sozo- wen lib. 5 . cap. 5 . This very courfe is now cryed up, the Lord prevent it. The Prince indeed is not cal- led to be a publike Preacher, but he hath a call to fee that none abufe that calling to the hurt or poy- fonof his people. . . Partly by fupprefiine and di {"countenancing them h!fcZ™„°-San" whofe doctrines or lives hinder godlinefs. Supfref- fuch peifon as affeited ung evil is necefiary for the promoting good. Holy God the Author of fin. A/a removed his Mother from being Q,ueenupon this very account, 1 Kings 15. 12, 13. The tolera- tion of any in fuch fins is an intolerable fin. And the jealous God will one day make Magistrates know, that they (hall bear his anger for bearing iuch evill doers as blafphemers andHereticksare. chrifiiaMs miia re mdgis I fpeak not againft a true Chriftian liberty in things dignofci potcftqumJiDx that are indifferent, or in things that are not fun- Mt^mmehas&bUf- damenta j b c j cannoi: bm f pea k againft this An- m\ fn*s oblivifcatur. tichnftian licentioufnefs , which is (though under Onevara in cp. ad Car, 5 , other terms) fo much pleaded for •, It may well make a dumb child fpeak when his Father is fo deeply wounded in his Word, Honour, People, and Ordi- nances, as he is in our dayes. If State-reafon com- pel men to fuffer it , they muft know that it will prove State-ruine. Shall it be treafon and death to fpeak thus and thus againft men that are monal,weak » Gods? and {hall it not at all be penal to blafpheme the Almighty and Everliving God, in denying his Truths, which are more worth then the whole world ? Surely Blafphemies, idolatry and Herefies, fins againft the firft Table, are greater ( as being more diredly and immediately againft God ) then fins againft the fecond Table, and therefore deferve punifhments^ vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. ro. to the ij.v. fob 31. 25, 26, 27. Bent. 1 3. per tot urn ; though care fhould be firft had, and means ufed for the informing and reforming fuch offenders. Suffer And the Duty of Magi prates. 1 5 5 differ me (as Elihu, faid , $^30. 2, 3.) a little, and I will (hew you what 1 have to fpeak on Gods behalf- I will fetch my knowledge from Scripture, and will afcribe righteoufnefs to my Maker. Be- caufe in our unholy, and therefore unhappy dayes, the very duty which I am urging the Magistrate to, is queftioned as many other truths are ^ I fhall fpeak a little to it.This Popifh dodrine is now almoit gene- vrhucps nihil ftntmde re- rally entertained , That Magiftrates have nothing ligione, faith M.vima the to do in matters of Religion (asfome others Jefui- Jeiuite. Mman. cup. 10. ticaltenents are now on foot. ) Parfons the Engl ifi Jefuite in his memoriaLfor Reformation, advifeth that all theColledges in the llniverfities with their Revenues, (hould ( not be imployed as now they are, for the encouragement of godlincfsand learn- ing but) befetled on fix men, and alio what ever Mannour or parfonage belonged to the Church- that no mans confciencebe prelfed for matters in Religion : That there fhouldbe no fixed Minifters, only fome Itinerary Preachers : This is the way faith he, for Popery to flourrfri in England, though he nameth more wayes. . But that Magiitrates ought to meddle in matters of Religion,and promote it to their power, may appear clearly to them that are not wilfully blind. Firit, from the practices of godly Rulers • What Afa did, hath been already mentioned. He^ekjah- was a Prince that didalfo promote Piety, 2 Chron. 29.2, 3,4,5- -5-^o.&in2 Cbron, 30. & 5. which places are large (therefore not here recited) but full to our purpofe, wherein Hezekjah commanded the Levites to fanctifle themfelves , to praife the Lord with the words of David, and both Priefts and Peo- ple to keep thePaffeover. So fofiah, 2 Chron. 34. 3. ult. And the King flood in his place, and made a Covenant before the Lord, \ to wal Rafter the Lord, and to keep his Commande- ments. And (mark,) he caufed all that were prefent . 2^6 The Dignity efMAgipacy, in Jerufalem and Benjamin to fiand to it. And the Inhabitants cf Jerufalem did according to the Covenant of God. And Jofiah tool^away all the abo- winations tut of all the Countries that pertained to the children c{ Ifrael. fObfervej And made all that were frejent in ifrael to ferve^ even tofervethe Lord their God. And all hi* dayes they de farted not ( from following the Lord. He made them to ferve the Lord both by his precepts, and by the punifti- * It is oSfervable that m ments he inflicted on them that would not. This text Lh^Z,vThe C /Tn^ can never be anfwered. All the fubtile evailons which when Henry the ftxt men- r . . . . tioneth the lives of the Jeluitieal heads have ufed to make it invalid, could Kings of ifrael , he doth never do ir. For if asfome affirm, it is not binding in the firft place take no- t o us under the New, becaufe it is deliveredin the rice how they dealt in OId Teftament then Fait h i n Chnft and Repen- mattcrs of Religion, whe- lilt j r l/i c i. therthey brake down the tancc , which are the lum and lubitance ol the graven Images, or cut Old Teftament are void alfo •, and fothey may rob down the groves, or tooke us, if we will believe them, both of our Saviour and away the high places, or Sa j vat j on *_ e l e * Nay an Heathen King ena&ed a law, that who- foever would r.ot obey the Law of God, as well as the Law of the King, that judgement lhould be exe- cuted fpeedily upon him, whether it be unto death, or to bani(hment or conrifcation of goods, or lmpri- foment, Ezra J. 26. And for this Law holy Ezra bleffeth God, v. 27. fo Ezra 6. 1 1. Dan. 3. 29. iufeb.lib.i.devit. Conjlan- Befides thefe patterns in Scripture , we have the \ru t cap. 44. like in Ecclefialtical Writers. Confiantme a godly ; 'bcoderetM.$.c t ip.tc» ,, Emperour , purged the Church of Idolatry, and eftablifhed the worftiip of God by his own 'Imperial commands, fovinian alfo and Theodofms, by their Royal Edids let up and reftored the true Religion, which Julian and Valens had put down and dis- countenanced. Secondly, The precepts given by God to Rulers, fpeak this to be their duty. God commandeth him to write him a copy of the Law, Deut . 1 7. 1 8. For what end, but that he might keep it himfelf, as he is a man, and I Ank the Duty of Magistrates . a 1 7 and take care chat others fhould not .break it, as he is aMagiftrate. It was an ancient Ceremony in Ifrael at the Kings Coronation ; that when the Crown was fee on nis head , the Rook of God (hould be given into his hand, 2 Kings 1 1. 1 2. to (hew that God committed the care of Religion principally to him , that by his power and authority it might be eftabhfhed in bis Dominions. God commandeth Magistrates to be for the good *#• on Rom. of their fubjefts , Rom. 13.4. For good, that is, for thy natural good in preserving thy life in fafety •, for thy civiigoodin fecuring thine eftate • for thy fpiritual good in eftabhfhing the true worfhip of Uod, as a keeper of the firfl Table - y Nay, the way to promote the civil good of a people, is, by promoting their fpi ritual good. That Common-wealth will certainly ftand longeft, which hath not Scate-Policy, but State-Piety for.its foundation. How many Na- tions have confirmed this truth , Vbi noneft fanfti- tand work as Gods, then get divine principles. According to your principles, fuch will your practices be • water rifethno higher then.its Fountain : If therefore you would walk as God, and work for God, you mull both walk and ... workfromGod. If ever the. hand of the dial point, -and. gO; right without, the wheels and poiles muftbe right within. It is noted of true and fin- cere Saints, that a&ed for God.in the- Regal Office That their hearts were perfect with the Lord, iKivg, 15. 14. Jfai. 38. 3. This fpiritnal life in their fouls •made them warm and zealous for their Saviour, Qaieb that followed the Lord fully , had another fpirit , a different principle from the ten carnal Princes, N#mb. 14. 24. Mens actions will then fee facred, when their affedions are fan&ified. He that And the Duty of Mdgijl rates . 1 5 £ that followeth God he knowcth not why, will for- fake Godheknowethnot how. A Magiftrate that is zealous for God only becaufe the times favour iuch, may foon be brought to be as zealous againft and do them ; he promifeth alfo to put his Spirit, or a new fpirit into them, which fhould enable them thereunto. Ezek^ 1 1. 19. E<,ek^ 36.26, 27. The flefh will ferve to enable a man to walk after the flefh -, but the Spirit of God alone can enable man to. walk after the fpirit. Natural light is not fufficient to mortifie natural lufls : It may cover for fome time, but can never kill fin. Some men may be like the Lyons in D.niels den, chained up, or retrained , and yet have their ravenous difpofitions , their old carnal hearts ftill. Civility though commendable, yet without inward fan&ity , is not fufficient to prove one interefted in a Saviour, or in a ftate of lalvation. There is as much difference between a Moral man and a real Chriftian , as between a livelefs picture and a living perfon •' A Lion and a Lamb, a Raven and a Dove, darknefs and light, death and life do not differ more then a {inner and a Saint, then a man only civilized and a fan&ified Chriftian. OSirs, think of it ferioufly, the terms upon which The fmoak of a great falvation may be had, are the fame to you and the numsiacrificc finds never n 1 J a 1 ,ru 1 ^ the lveeter before Goi, meaneft beggar, ffin**,}. If heaven be not in you becaufe he is perfame( J by the indwelling of Gods Spirit renewing yOu in with Musk, or cloathcd in the Spirit of your mind, it is impofiible that ever Silk. you fhould be in heaven. The tide of your natures, and the wind of your afTedions mult be turned the clean contrary way to what they are by your birth, if ever you fail to the Haven of Heaven. Labour therefore as for life, for this principle of fpiritual life , without which you cannot efcape the feconct death. Secondly, If ye would walk and work as Gods among men, then your rule muft be divine as well as your principle. Every calling hath fome rule to goby, in conformity to which, their excellency L 1 3 confift- t6z The Vi&nitf of Maglflrt&j, confifteth. The Lawyer hath his Littleton and Vek&i the Phyfitian hath his Galen and Hippocrates-, the Philofopher hath his AriJiotle-, the Chriftran hath the Word of God, afure and a perfect rule to walk by, Gal. 6. 1 6. And this Word of God is in a fpecisl manner commanded and committed to the Magt- ftrate as his Directory,^, i .8. This Eoc\ofthe LaSv Jhall not depart out of thy mouth , ( faith God to the thief Governour of Jfrael) but thou fhalt meditate therein day and night , that thou maifl obferve to do according to all that is "written therein : for then then fhalt make thy Vvay profperous , and then thou fhalt have good fuccefs. And Deut. 1 J. 18, 1 9. The King that Jitteth upon the Throne , Jhall write him a copy of the LaVe : And it Jhall be Veith him, and he Jhall read therein all the. day es of his life, that he may learn to fear the Lord, and to keep all the words of this Law. It is a Maxim of the Law of England, that the Law it felf ought to be the rule by which all Judges -muft be regulated, all controverfies tryed, and all cafes decided. It is good to keepdofe to the laws of men ( that are warrantable by Scri- ture ) but it is beft to keep clofe to the Word of God ^ There are the beft precepts for ju- ftice, the beft patterns of juft men •, nay, and of the Infinitely righteous God> You have the example of God himfelf, how juil, how holy he is in all his doings, how he walkech, how he worketh. C^fars ambition was to imitate Alexander >, Themijlvcles endeavoured to refemble Miltiades. Do you labour to be like God, to hate fin, to love holinefs, todif- courage the prophane, to countenance the pious, to be adiveand zealous both by your patterns and pre- cepts for the glory of God. In all your difficulties make the Word of God your Counfellor •, in all your doubts let Scripture refolve you : You may look too much to the light within And 'the Duty ofMdgi(irates> %6$ within you, which is imperfect and (1 Tit.) defiled (as Quakers make a Chrift of \t) but you can never look too much to this light without you, which is perfed and pure, without the leaft blemrfh or de- feft. The Jews fay, that if Printing had been fonnd out in the time of Jbfofes, yet was the King bound to write out two copies of the Law with his own hand:, one to keep in the Treafury, and the other to carry about with him as his Va.de Mecum. Al- ^hcodofm the fecond , yhonfm King of Arragon (as fome fay) read over wrote the .New-Tefta- the Bible fourteen times with Xyra's Notes upon ^"j out mth his 0wn it. And that renowned Maiden Queen Elizabeth, when (he paffed in triumphal ftate through the City of London? after her Coronation, when the Bi- s P eeel c ' UQn ic. ble was prefented to her at the little Conduit in Cbeapfide, ihe received it with both her hands, and kitting it, laid it to her breafts, faying, that it had ever been her cheifeft delight, and fhould be the -%- t . rule whereby (he would frame her Government., |.V : This was the delight, the joy, the counfellor of rhat "l"'^ Magiftrate that was after Gods own heart, Pfal, -i 1 9. 70. in, 24. And this made him wifer then his Teachers, then his Elders, Pfal. 1 1 9. 97. to 1 00. *^C^ And indeed this Book of Books only can make a ?W^ wife and good ChriiUan, Captain, Counfellor, and- Ruler. Lettherefore the ballance of the Sanctuary J weigh all, the Oracles of God decide all, the rule of the Word fquare all, and then nothing will be amifs. Let the Bible be to you as the pillar of fire by night, and the cloud by day to the Israelites, directing you ; ^ through theWildernefsof this world, till ye come to the true Canaan. ' • . , It was a memorable faying of King Edward the Bald*, de Script, kirk* fixth, when he was crowned, and had three Swords unt - *• ^ . put into his hands, (fignifying his power over Jig tiiree Nations, j^g/^^, Trance, and Ireland) Dee ft adbuc unm gladius, vin.Sacrernm Biblioram volu- men- 2 64 The Digttlty efMagiftraey, tnen :, Ille liber gladitts fpritus eft , & gladiis his omnibus longe anteferendm •, There is one Sword wanting, namely the Sword of the Spirit, the Word of God, which excelleth them all. Thirdly, let your end be divine as well as your rule, if ye would walk and work as Gods among Attioms fpecificMtur 'ab men. The Moralifts tell us that adionsare much objetto, fw,& cfrcumftath fpecified from their ends. If your adions are ma- tus. Euftach. terially good, yet if finally evil, they are denomi- nated wicked. If they are according to Gods Word for the matter , yet if ye make not Gods glory your end, they are evil. Therefore if ye would have the arrows of your adions to flie _ , right, let your eyes take right aim at this mark. Do junn debet. a,t " Luther. As ye are men, ye were created to ferve him • as Magiftrates, doubly bound to honour your great Matter. Gods free grace is the foun- tain of your power, and therefore Gods glory muft be the end. It is reported of Tamerlane, that war- like Scythian , that having overcome Bajaz,et the great Turk, he asked him, Whether he had ever given God thanks for making him fo great an Em- perour ? The great Turk eonfefied ingenuoufly that he never thought of it • to whom Tamerlane re- plyed , That it was no wonder fo ungrateful a wretch was mad? a fpedacle of mifery-, For you faith he, being blind of one eye, and I lame of one leg, was there any worth in us, why God fhould fet us over two great Empires of Turkj and Tartars f So truly may you think , It was meer mercy which advanced you more then others , and therefore it is your duty to advance God more then others. If ye love your fouls, take heed of felf. O how many millions by feeking themfelves have loft themfelves ! by feeking their own glory, pleafure, and profit for a time , have brought themfelves to ihame, pain, and lofsco all eternity I O Beware of And the Duty of Magiftraies . a 55 of this root of bitternefs, Self. Do not like Dr- wetritM, pretend to be zealous for the Goddefs, when in truth it was for his gain. Or like water- men, row one way towards God and Chriit, and Heaven, and look another way, towards the world, and the flefli • but give up thy felf wholly to him ^ Lay out thy talents altogether for him • efteem it thy felicity and priviledge that thou haft more ad- vantages then others , whereby thou mayft exceed others in ferviceablenefs to thy Maker, preferver, and Redeemer. Let that Peerlefs Prince be thy pattern, even the Lord Jefus Chrift j / feek^ not my oVen glory ', JobnS. 50. And when he came to die ^ Father, faith he , / have glorified thee on earth. I have finifhed the tvork^ which thou gavefi me to do, fohn 17. This was the Fathers end in your creation, Prov . 16.4. Revel. 4. ult. The Sons end in your Redemp- tion, Luke t. 71. 1 Cor. 6. 20. The Spirits end in your San&ification, .E/>/?f/!2.io. John 17.10. There- fore let this be your end •, Pray, and read, and hear, and watch over your own fouls ^ walk inoffenfively before God h work induitrioufly for God, and do all that God may be glorified, 1 Cor. 10. 3 1. We call not thofe Kings happy, faith ^7?/«, who A dc ^^ a , raigned long, but thole who have raigned molt for cap. z$. God j Qui potefiatem fuam divina Afajeftati fa- mulam fatiunt •, That have made their authority ferviceable to the divine Majefty. God can eafily throw thofe Crowns from mens heads , which are not laid at his feet. And he will afTuredly lay them low that do not fee him high • for thofe that honour him, he will honour •, but thofe that defpife him, fhall be lightly efteemed. I come now to the Motives, to ftir you up both to walk and work as Gods among men. 1. Confider, God beholdeth you this day^ He taketh notice , and obferveth how ye walk, and Mm how i $$ the Dignity of Mdgiftracp how ye work. All the wajes of man (Prcv.$.2i.) are before the Lord , and he pondereth all his paths* Be your works what they will be, God feeth them, and he wcigheth them in the balance of the Sanctu- ary, and that beam will difcover it, if they be never to little too light. He beholdeth not only your practices, but your principles ^ heknoweth what is the wind which cau- leth the Mill to go -, he knoweth by what rule , and for what end, and from what principle ye ad j all things are, yjuvd t, n r \e9^^ J i j ^ ct , naked and open in the eyes of him with whom we have to do, Heb. 4.13. The words are very Emphatical, and fignifie thus much, That as the Lineaments and outfide of the Body is very vifible when it is naked andun- cloathed ■, and as the bowels and infideare difcover- ed when the body is diiTeded and anatomized ^ So are both your outwards and inwards, your adions and arTedions manifeit, naked and open to God. Nay, he beholdeth what ye do in thedark., you. may work fo cunningly as to hide your defigns and works from men, but not from God; th.reisno dark- nefs, nor fhadow of death where the workers of ini- quity can hide themfelves , Job 34.22. This Sun knoweth no night, no darknefs ^ where ever he is (and he is infinite and omniprefent) it is light, and day-, therefore the eyes of Chrift, Rev 1.14. are laid to be as a flame of fire,Smplyinghis omnifcience, and that he is able to difperfe all darknefs. For Phi- loiophy and experience teach us, that thofe Crea- tures which have fiery eyes can fee in the dark ;, and the reafon is clear, becaufetheydonotfee as we do (Reciftndo (pedes ab objeclo, fed extra-mittendo Jpe- cies) by receiving fpeci.et from the Objed , but by fending out fpecies or rays, which do both inlighten the medium , the ayr, and apprehend, the Objed. Thus Chrift feeth in thedark ye fee : yea the dark- nefs hrdeth not from him, but the night fhineth as the And the Duty of Magifi rates . 267 the day • to him the darknefs and the light are both alike, Pfal. 1 3 9. 1 2. Ponder then this omniprefence and omnli'cience of God,and walk before him,and be upright, Gen. 1 7. 1 . The Moraliit would have his Scholars to live always as in the eye of Cato : O do you live ever as in the eye of God. Beware what thou doll: ^ for God feeth thee : God ftandeth in the Congregation, he judgeth among the Gods, P/^/.82.i.He judgeth among you, he is prefent with you j not always in regard ot ap- probation ;, for your deeds may be ; evil ^ but always in regard of obfervation. This was Jehofaphats Argument to incite his Judges to care and caution, 2 Chron. 19.6,7. Take heed what ye do •, for ye judge not for man , but for the Lord, who is with you in tbe Judgement. He is with you in the judgement^ With you to commend and praife you if ye do well •, to condemn and punifh you if you do ill j to obferve and take notice Whether ye do well or ill. As if fehofaphathad Caid 3 I cannot ride circuit with you, nor be prefent with you in all your Councils, but the Lorcr a greater tpi I, can and doth- 5 he is with you in the Judgement Where- fore now let the fear of the Lord be upon you , take heed, and do it ; for there is no iniquity with the Lord our God, nor refpetl of perfons, nor taking of Gifts, ver.7. ' . ■_.'., When the Ethiopian Judges were kt in their fears f^?m In 2 ( of Judicature certain empty Chairs were placed about them (Tome fay twelve) into which they ima- gined the holy Angels came. And this they hoped would work in their Magiftrates circumfpection and fear of doing any thing unworthy the Angels eye- obfervation ; I mull tell you a greater then Angels is here, even the God of Angels • therefore be wary and watchful 1, take heed what ye do. Among the Egyptians it is reported, When their Dfotir, $kuU U&yi; Rulers were fet ,"they caufed the Image of a Divine Mm 2 N*wen a 6 8 the Dignity of M*glflm% Rumen to be hung about his neck who fat next to- the Judges. The Deity is ever near you, with you, . among you : Let the confederation thereof quicken you to zeal and faithfulnefs in all your trans- actions. This made David, the King of Ifrael, fo upright and holy in his Converfation : / have kept thy pre- cepts •, for all my wayes are before thee, Pial.'.i 19.68. Obferve his holy carriage, I have kept thy precepts-, and its heavenly caufe, For all my ways are before thee -, or as in another place, I have jet the Lord, always before W£,pfal.i6.8. As if he hadfpoken, I. have not done what feemed good in my own eyes, I have not walked according to my own will, but my race hath been according to the Rule which thou. haft prefcribed me : I have kept thy precepts -, for I considered thou waft an ear-wknefs to my words - therefore I did fet a watch before my lips, that J might not of end with my tongue : that thou waft an eye-wit-, nefs to my works ; therefore I endeavoured that my feet might not decline thy paths : That thou waft an heart-witnefs to my thoughts 9 therefore I durftnot let vain thoughts lodge within me -, I have kept thy: precepts , for all my ways are before, &c. Surely , If Alexanders empty Chair , which his Captains when they met in Council,fate before them, did caufe them to be kept in fuch good order : what behaviour (hould the prefcnce of God caufe among the Gods ! The Jews covered Chrifts face, and then they buf- fered him: Men hide God from their e\es, and think to hide themfelves from Gods eyes, and then make bold to provoke him. Believe it Reader, God feeth thee what ever thou doft-, he is prefent with thee wherever thou art-,when thou art in thy Clofet , in thy Family, among thy Neighbours, when thou art punifhing Drunkards, or .Swearers in the Parifti where thouliveft- when thou And Duty $fthe Magiftratei. a $9 thou art fitting on the bench at the Seflions or Affize, he obfervethin what manner thou afteft , whether A coldly and carelefly, as one indifferent about the dif- couraging of fin , though fin deal not fo mildly with men when it turneth them into intolerable and eter- nal flames^ or whether diligently and fervently as one fired with love to his Majefty, and zeal for his glory, and hatred of iniquity. He obferveth from what principle thou acte1t, whether from nature or grace - t and for what end thou ad-eft, whether thy own or his glory • whether it be to pleafe fuch a man ~ or the bleffed God-^ whether to get thy fe(f a name, or to make his name great. fob hath a notable expreffion, 1 wifh it were writ- ten on every Magiftrates heart •, He withdraweth not his eyes from the right eom y but with Kings are they en the throne j Job 36.7. He is totus oculus , all eye, hefeeth you through and through ; hiseyes are with Kings on the throne, to obferve what the King doth there, to fee whether Juftiee and Judgement are the habitation of his throne :, whether the Scepter of his Kingdom be a righteous Scepter 5 whether he be cloathed with grace as with a garment, and arrayed with purity as. weil as purple-, to fee whether die zeal of Gods houfe do eat him up \ Pfal 69.9, and he prefer the Spiritual before the Temporal good of his people ; to fee whether he will fuffer them to be lawlefs in Religion, and allow out of heliifh policy., that which is deftruclive to Piety, even a curfed To- leration. Gods eye,Sirs,may well' make you look well to your waking, to your hands and hearts : Areuncleannefs, injuftice, oppreffion, lukewarmnefs, atheifm, bribe- ry fit objects for Gods eye? It was ordered in the Law of Mofes, that when any went forth of the Camp to eafe Nature, they Thould dig an hole with a paddle, and cover it ^ and the reafon is given ^ For the Lord thy God ^galketh in the midfi of thy Camp \ Mm 3 there- j 7 g The Dignit) of Maglfiraey, therefore fiall it be holy , that he fee no unclean • thing in thee, and t urn away from thee ,Deut.2$.l 3,1 4. This' Law noteih how trie prefen-ce of God fhould keep us from polluting our felves • Sin is the fouls execrement ^ Gods walkingamong us fhould work in us an hatred of fuch defilements. Gods eye may make you work as gods among men. CY/WiSouldierswere prodigal of their blood, when he beheld them .: How bold fhould ye be in the ciii- couraging the fturdieft, ftatelieit Offenders ? How forward in the countenancing the poorelt , pious Chriftian, confidering that God beholde Ji you ! Efawinondts rejoyced much that he had done noble exploits, his Parents being alive to take notice of them. What noble ads foever are done for the promoting Godlinefs, for the flopping the mouth of wickednefs by the children of the moft High, are all known to the eyerliving Father, who recordeth them iaithfully , and will reward them bountifully •, be therefore exact, in your walkings , and zealous in your working , fnce your labour fiall not be in vain for the Lord, 1 Cor. 1 5 . ult. Secondly^ , Confider the day of your diflblutions is hailening.While ye are creeping only in Gods way, or doing negligently Gods Work, death is porting with fpeed towards you. Confider the verfe follow- ing the Text -, though he hath faid, Ye arsGods, and called jou children of the mofi High, jet ye mufi die like men : Your honours, and your worfhips, your Ma jellies, and your HighnefTe, muft fhortly lie in the duff, and.be.aslow as themeaneft. Difeafes fpare none for their fine Cloaths, high Places, or great Eilates. And the Cannon of death doth as foon hit die great Commanders as the Common Souldier, it maketh no difference. Charles the great, Pompiy the, great, and Alexander the great, were all little in Deaths hands.- Men in places of greateft power, are not perfons privileged from the Arreft of this furly Sergeant.. Ye Ye that are Divine in name , have human mortal natures • and as ye are Shields of the earth, fo ye are earthen Shields. What is laid of the Duke of Par- mas Sword, is true of Death- it maketh no diffe- rence between Robes and Rags, between Prince and Peafant: It is the way of all the Earth, ^.25.14. The great Road in which all Travel!, and the end of all the living, Job 30.23. The great Inn to which all travell. There is no man, faith Solomon, that hath power of his Spirit, to retain it, neither hath he power in the day of death ■, there is n'o di (charge in that war, Ecdef.8.8. It is lloried of Alexander , that having heard of Quint, curt. Paradife , he was Very eager of feeking it out, and for that end came intothe Eait part of the Earthy where an old man meeting fomeof hisSouldiers, bad them tell Alexander that he fought Paradife in vain\ For the way to Paradife was the way of Humility which he did not take : but faith he, Take. this ftone and l carry it to Alexander , and tell him. that from this - itone he fhall know what he is. Now the ftone was a precious (tone, and of fuch a quality, that what- foever thing was weighed with it , that was fttll the heavier - 5 only if it were covered with duft , then it was as light as ftraw 3 .thereby .fignify ing that though Alexander, and men in Authority out -weigh others in life , yet when they are covered with duft, when death cometh, they are as light as others-, all their great nefs cometh to noihing.O how little Earth con- tained! Great Men when they die, who will not be contented with much while th.y live / If then ye muft die (hortly , doth it npt behove youtoliveftritftly ? If your time be little, fhould not your work be great for God and your fouls ? Whe- ther thou wilt think of it or no, death is approach- ing thee • .the Sun doth not move fafter in the Hea- vens, then thou art moving to the earth. The glafs of thy Life for ought thou knoweft is nigh its laft fand, 1 71 The Dignity ef Mdgiflracy, fand. Sure I am thou art now nearer thine unchange- able eftate,then ever thou wert: and doth it not con- cern thee to walk exa&ly among men , and to work induftrioufly for God ! O how much wilt thou wifh at an hour of death, that thou hadft walked humbly, with God, and wrought hard for the Lord all the time of thy life / Tis obferved among the Papitts , that the Cardi- nals, who think their Cowle and other Religious Ha- bits ill becoming them in their health, yet are very ambitious to die and be buried in them. And I have taken notice in feveral Churches, where are the Mo- numents of great perfons, that their Effigies muft be erected kneeling, with a Bible in their hands, hold- ing their hands up to heaven, and looking very de- voutly with their eyes up to the fame place 5 when I haveheardof fomeof them, how Prophane and A- theiftical they were in their Lives-, that they ufed the name of God often in fwearing , but feldom in praying, and prized a Romance or a Play Book a- bove, and read them oftner then the Bible. Truly thus it is , Piety that is trampled under feet by you now in your health and lifefbelieve it J will be a pearl of great price with you in your ficknefs and death - y then you will think the holiefl man the happielt man ^ thePrecifeft Chriftian in the moft blefTed condition ^ then you would willingly change Hates with them which are now Objects of your fcorn •, then you will wifh that you haddenied your felves , crucified the flefh, glorified God, and walked after the Spirit • that you had fpent that time in Praying and Read- ing, which you have fpent in Carding or Dicing, or vain Recreations ^ that you had improved that wealth and ftrength in the Service of your Saviour , for the honour of God, and welfare of your foul, which have been laid about the World and your lufts. O Sirs , when this time cometh , you will have other thoughts of fin and holinefs, then now ye have ; Ani the Duty of M4giftrdtes . have • Sin will not be fo pleafant and lovely, nor holi- nefs fo mean and unworthy as now it is in your eyes. Probably you can hear of death by the reports of others, and be little troubled j ye Qznftand it out ftifflj againft [uch falfe fire , with We mufi all die, and Nothing lo fure^ God knoweth who (hall go next, and the like : all this while, the heart not with ferioufnefs confidering of it, fo as to be preparing for it : The foul as much neglected , God as little regarded ,and theaffedions as much inflaved to flefh- ly lufts as before. But when Death * climbs up to your own windows, and enterefh into your Cham- ber and comely with its pale face to your bed fide, and boldly arrefteth you with a warrant from Hea- ven , affuring you by its fymptoms on your body, that you mult in good earneft into the other world, and there have all your walkings and workings in- terpreted and examined by the infinitely pure and righteous God , and your fouls (according to your deeds) fentenced impartially, and fent imme- diately to Heaven or Hell •, then furely your appre- henfions of a new Nature, and Uriel: Converfation, , will change, and you will wilh with all your fouls for a little of others oyl \ for your Lamps will go out. The ftouteil unregenerate heart alive will droop at laft, when God cometh to take away his foul , then his creft falls, and his plumes flag. Now poffibly thy Cup overfloweth, thou haft a large portion of the good things of this world f and they have fo much of thy heart, that thou art little troubled about the things of the other world ^ the Table of thy life now is richly fpread with honours, pieafures, relations, pofTeffions, and thefehavethe largeft (hare. in thy heart ^ inthefethoufolaceft thy kli, defiring no other Heaven • But what wilt thou do when Death (hall come with a Voider , and take all away, even all thy treafure .on earth? then thou wilt wi(h thou couldft find a treafure in Heaven,that thou mighteft die the death of the Righteous , and N n have »73 As birds build in fteepks, and arc never troubled ac the noife of Bells, being ufed to it ; nor ye at the fight of graves or coffins. * That King of terrors and terror of Kings. 2*74 ?&* Dignity of Mtglfiracf, have thy latter end like his : But oh Friend, thou (houldft then have lived their lives, and have had thy converfation like theirs ; as the Crab in the Fable told the Serpent (who when (he had received her deaths wound for her crooked conditions, ftretched out her felf itraight) At uportuit fie Vixiffe j that (lie (houid have been ftraight in her life time. The way to make thy death comfortable, is to make thy life ferviceable to God, and thy foul. He that would enjoy true reft when he dyeth, muft labour faithfully and diligently whilft he liveth. It will be like a dagger at the heart in an hour of death to reflect upon the talents mifimployed , and opportunities mifimproved, which free grace afforded you for the honouring of God , and furthering of your own falvations. Sins of omiflion will wound deeper at a dying hour then mofl are aware of. God hath committed a great truft to you, and the day of your lives is the only time of discharging it-, befides, ye know not how few hours ye may have to your day, whether it fhall be a Winter or a Summer day • the fhadows of the evening may fuddeniy ftretch them- felves upon you, and then it will be no longer day -, therefore work^ the Vcori^ of him that fent you into the world, -while it is day, for the night comet h wherein no man canwork^, John 9. 4. Is it not fad, that our common obfervation fhould befo much verified in the practices of great men, That Bells ftrike thick while they are rifing , but ftand lull and give no found at all when they are at full pitch 1 That Ma- gistrates fhould like the Sun, the higher in the Zodi- ack,move the flower ! 1 he more noble creatures are the more active they are, Men more adive then Beafts , Angeis then men. One I remember obferveth, that God would not accept the firil-born of an Afs, becaufe it was a a dull ilothful creature. The Spirit of God (which is in all that are fanctifiedj is compared to fire, Atis 2. therefore they that would not grieve it. And the Duty of Magi ft rates. 1 75 it,muft. not be flothful in bufinefs, but fiery, fer- vent (feethinghot,astheword fignifieth) in fpirit, ferving the Lord , Rom. 12. 11. Hence it was that the Church of Efhejtts got letters teftimonial from Heaven , Revvl. 2.2. I know thy works and thy la- bour, how thou canft not bear them that are evil. And indeed the more good ajuftice hith in himlelf, the lefs he will bear with evil in others. Augttftine hath a true faying, £>kinon zelat, non amat, He that is not Zealous for God, hath no true love to God. Tor though Iov^bea pa/lion , yet it delightethtofhewitfelfin acting for the party be- loved. When Calvin grew fickly, fome friends difTwa- dei him from hard itudying, but he gave them this anfwer , Vultifne Chrifium me invenire otiofum, would you have Chnft when he comes (co me by death ) to find me idle? So do ye think, that when finners fehu-\\ke drive furioufly,yefhouldnot like ith fervent brat, and the earth and the wor^s thereof {hall be burnt up. Well may it be called the gferft itiU terrible day of the Lord^ when the Judge will be a con fuming fire, Heb. 12.29. and fhall come in flaming fire, 1 Thef. 1.6,7. try them by a fiery law , Deut. 33. 2. before a tri- bunal of fire, Ezekj *• 2 7- P^ad with them in flames of fire, Jfa.6o. 15. and condemn ungodly ones to eternal fire. O how dreadful is the voyce and noife of Fire ! Fire in the night! how fearful and frightful then will fuch fires at the day of Judgement be ! As often as I think of that day, my whole body ^ , ♦■ r „. ;// r li u r • u u ^ L r J d-A n< } Quotus dim illtm confi- trembletb, faith Hierom. Obferve4. the Apoftlesin- & r0i mo cor porc contre. ference from it, What manner of perfons ought we to mifco Hierom. be in all holy converfation and godlinefs ! as if he had faid, We had need to have grace in truth, that muft undergo fuch a trial. We that muft meet with fo ftrict and dreadful an examination had need to be holy to admiration^ What manner of perfons ought We to be in all holy converfation and godlinefs ? Surely if any argument imaginable can perfwade to purity, this terrible day can doit. The found of the laft Trump may well caufe a retreat , and call us off from an eager perfuit of the flefh and world, Ecclef. 1 1 . 9. and it may alfo ftir you up to purity, if ye would meet Chrift at that day in peace. The ' Throne of- Chrift is a white Throne, Rev. 20. 1 1. and O with what trembling heart wilt thou O black (inner ftand before this white Throne , 1 Pet. 4. r8. If the righteom be fcarcely faved fnot in regard of the uncertainty, but difficulty) Vohe re fhallthe fiuner and ungodly appear ? Surely the drunkards cup then will be Wormwood, not Wine ^ The fentence on the fwearer then will be of curfing , not blefiing i as he loved curfing now, fo then will it come to him ;'• the Adulterers pleafure now will then prove poyfon^ and the prayerlefs man now, will then pray hard , work in prayer for fomeeafe, fomeend, if not a pardon, N n 3 yet 7 7he ^Sxi'tofM^ifinci, yet a reprieve, for ore hour at ]t ,a ' . water to cool his tongue- bur hi ^f. dr0p of willdtfcover wheWrvou'-C / , fire 0t tJm da V tfec the rule bvwhuh\ 0U w!| d h S01 ; g °' d : ,0 °* Word of God for hv 5 ,h , ^ ri S ,u • even the youre t er 1 Jwe or ^d! h X°: , , ft 3 a ( ; lb ^^^fo r the door of thv lies cLS/ V ^ 0uidJl tn0 « keep only &mm&f a %^**F Cno? thou fliair f Pea k tho„ fh?t' -> ,dle word which day o|d(iril%S - f V H a o n w aCC °"'l at the thou beinall thy deeds h;i,v 5 -' L W W f V uldft countof evervth.p"done „ I l } W ,S ,ve an ac- theritbeqood o MhXl "V 1 * Doa yoffle(h, w l:e- tor a,iat\be I gr ^ t Xf^S^ tffi ufl be/uVd »"d h, s reward w.ll be u-ith h,m to o "'" C ° me > one according rohisworks kt , ° § v ' M ?«* now are feed, if, P „,„„. j ' ,?- 2 - ' 2 -^ our adt ns Chnftwi I then demand h ' u "> mthjs feed-rime, advantages and Tnl" >'" "T^™* th e many nanVing his pe0D 1 ™ S >S ¥ Name . counte- rs his § en fffff t,nS . h,s «°W. punifc. von knew his Name was hhrn? ^W?> wh en And the Duty ef Magi flratcs. 279 led upon^ you never ftirred, or were zealous for their vindication h you thought it was good fleeping in a whole skin ; you were loth to offend your neighbours, or you were unwilling to get the ill will of great ones , that under pretence of love to all the people of God, would have his blafphemous adverfa- riesfpared, nay encouraged. See whether that Je- fuitical tenent, That Magistrates muft only be fe- cond-table men, that they have nothing do in mat- ters of Religion, will hold water at that day. O how exceedingly will fuch be afhamed of it then,who now own it in their principles and pra&ices! poffibly thou art one of that Heathen Gallio's Difciples , that would meddle in matters of wrong , but fit itill in matters of Religion, Acts 18. 14, 17. Gallia cared for none of thofe things. I muft tell thee, thou art like then to find Hell hot,for thy being fo cold in the caufe of the bleffed and glorious God. O think of that day, and let it move thee to a faithful zealous dilcharge of thy duty. Zaleucm Hoci^lcatumfteffe^ Locrenfts in hisproeme to his laws hath thefe words, ^r 3 & venturum ejl'efum- Let this be often preffed upon men, that there are mm &fatakmillm di~ Gods, and that an account muft be given to them of ***> mens actions. Confider the day of the Lord is comings and who may abide it I In a word, Hear the concltt- fion of the whole matter •, Fear God, and keep his com- mandments j for this is the whole duty of man : For God fhall bring every workjnto judgement, with every fecret thing, whether it be good, or whether it be evil, Ecclef. 12. 13, 14. FIAQIS. AN APOLOGIE FOR THE MINISTRY; and its Maintenance : Wherein is fet forth the ^eaffity] Dignity, and Efficacy of a Goffd~Mini&ry 9 againft the SocinUns, Srvernkjieldians^ WeigelUns t Anabaytifts, Enthufiafis ,Fa#ti lifts, Seeker s y Quakers ^ Livelier s, Libertines, and the reft of that Roue. Here you have many Texts of Scripture explained, all the Cavils of the Adverfaries ( of any weight ) replied-, the Equity oiTythes by many Arguments evinced, and the Iniquity of fuch as fc&facrilegiovfly to remove them is demonftrated, and the molt material Cavils againft them are fuccindMy, yec fully anfwered- By Tho. Hall, B. D. and Paftor of Kin^fnorton. Jer. J. I 5. / will bring you to S:»n % And I will give ycu Paftor s according to my heart , which fhall feed you with Know/edge And Understanding. 1 Cor. 9. 7. who goeth a Warfare at any time at his own Charges ? Who plaxteth a VineyArd^And eatethnot of the fruit ofjt ? Or wh» feedtth aflock^and eateth net of the milk^cf the flocks? LONDON; Printed by A. W. for Jofeph Craxford at the CaftU and Lyon in Sc. Paul's Church-yard. 1660, To the Worjhiffull, and his honoured Friend -RICHARD G R EVIS of Moseley Hall, in the County of W orcester, Efq. the Translator humbly itoijhetbthe Multiplication of Grace, and the Continuation 0/Teace. Worthy SIR: I have emboldened my felf to offer that unto the World , under Your Patronage , which 5 I believe , Your Angular Modefty will almofV decline, and fear, Your excellent Ingenuity will be ready to difown, when you finde it fo unworthy of the benigne influences A 2, of The Epistle of your-Eyes, much more of the Efflu- ences of your Name , Virtue , an|[ Authority , by which You are able to Patronize any thing that makes You its Sanctuary of Refuge. Neither Sir, have Principles of Policy onely per- fwaded me to infcribe Your famous Name , and entitle Your Worthy Self to this my imperfection : but indeed, a defire to Exprefs and Teftifie the Efteem 1 have of the One , and the Love and Honour which I defervedly have for the Other. If any man,in this nice Age, may be judged worthy to be the Object of a Dedication y it muft be a Theopbilus ; and, if any other, I do verily believe, you are a TheopbiluS ; ifafober, moderate. Contemplative, ferious life, adorned with many publick and private Exercifes of Religion, Ex- preffions of a Gracious Soul; ifconftant and Dedicatory. and vigorous Endeavours to reconcile Differences amicably, and fupprefs Sin Authoritatively \ if an engaging, edi- fying , avveing prefence, to Wife , Children, fervants ; if a fweet D friendly 3 charitable owning of Gods People ; or a cordial,gladfome Entertainment of his faithfull Minifters ; if any of thefe, if all thefe will denominate a man a Lover of God, Accept,I pray you,«S7r D this poor Oblation ; and although 1 do not, can- not judg this little Impolite Treatife worthy your Countenance or Patro- nage , yet I befeech you, for the love of God, to ftir up all your whole Soul^and improve your utmoft intereft to main- tain and defend the Caufe which there- in I ftudy to Patronize,which is not yet fo much my Caufe f as the Caufe of all the Faithfull Minifters of Chrift, and not fo much theirs neither, as A.} Chrifts. The Epistle Dedicatory, f , Chrifts. Go on I befeechYou, and, whatever Troubles (hall be upon the earth, whatever Divifions D Diftradtions, Diffettlements, Apoftafies are , or may be in England 5 yet ftudy to approve Your Self to be a Friend to God's Caufe, whom you love ; and Faithfull to the Intereft of Jefus Chrift, in whom yout>e!ieve. And fo doing, that You may be blefs'd with dayes as profperous as many ? with a Crown as Glorious as Eternally is, and (hall be the hearty Prayer of Sirl Long-Whatton. Your Friend and Servant 'july 2. 1659; in Chrift Jefus, Sam. Shaw. TO TO THE Impartial READER. Reader-; IT is not long (ince 3 that a faith full Minifter of Chriji y my Very loving rriend, prefenied the World with a Latinc Tr^tik^Vindicatingand averting the ^\eceffty, dignity and duty of a GofpJ- Miniftry ; which when I had perufed,and dij covered (not onely by thetejiimony of the Epiftles Commenda- tory Jbut by my own Judgment)init a great Acutenefs of Wit y afweet SaVour of a pious Difpofition^pertinent and cogent Arguments, full andfatisfa&ory ^nfwers to aU Objections militating again$ the Truth ' hold- in? Difcourfe with him concerning it 3 I was bold to intimate to him, how conveniently and ufefully it might haVe been offered in a Tongue more kjiown amongtf us , for the ConVitlion and fatisfattion of TLvi$i$[\ Cavillers ; Mding, That I thought , they, who hadfo much knowledge as to under f and Latin, had aljo more Judgment than to need to befatiffed in that thing : Whereupon, the Reverend Authour concurring To the Read e r. concurring with my Judgment ( but giving me a good Account of his Style ) was pleajed, at firtf, to dejire, and upon reluftancy to prefs me to do that, which I onely wijh d had been done : withalljrufting me with the Liberty of Paraphrajing and Enlarging, by his Letters^ June i \>and June 2 5. 1658. Which Tasini haVe accordingly undertaken , being Influ- enced ( I hope ) by a dejire to glorifie God , and haVe performed, being ajfijied by the Jlrength of that God , whom I dejire to glorifie. Tie fides what I haVe already exprefs dand intimated, I need give m further Account of my Enterprise y but the ^4p- prehenjions which I then had. I fee dayly more and more )ujiified of the pronenefs of our Apojiatiz,ing times to grow ^ntiminifieriall. Pardon me, I pray thee 9 if 1 through my weakjiefs, any of the Author s Ingenuity, elegancy , or Jirength be lo^i , or the Truth fujfer through my Inability to vindicate it* And I humbly befeech Almighty God , that thefe poor En- deavors may contribute Jome little towards thyfatif- faBion or Confirmation', towards the Edification and Provocation unto Duty y the maintaining the ^Main- tenance and Honor, the encouraging the Vaultings and Fears of the V aithfutt £Mini$er s of J ejus Cbri&. Cha p. A N APOLOGY FOR THE M IJ N I STRIE Mud tis maintenance] &c\ CHAP. I. iJMatt, 5.13. Te are the (alt of the earth, ^ E that will fpeak more for the commen- dation of any thing) than to fay it's good, muft fay it's feafonable : For he that fought out acceptable words, hath as fitly told us, that A word ftlj fpo^en, is 1% ke apples of gold in piftures offilver. H ere's a golden fentence adorn'd with a filver feafon, by fo much the more ufeful), by how much the more fuitable,having thic addition to it's commodioufnefs, that it may be fo fitly accom- modated to our prefent times. And if we confider what haft the furious f renzy es of our age do make.intending the contempt, and (if it might be) the very extirpation of our Gofpell-Mini- B ftcrs, v An Apology for the ^Minifkry Chap. I. fhrs, we may well compare it to the feafonable addreffe of wife Abigail 10 xeioiuie David. Or it you wiil| let it be called, as be- fore, a golden apple , and (o there's -hopes it may rcura u.c iiod- long hail or thefe cruell AtaUma's , that deiign the ruine of Chr ill's Embailadors. What better langu-.'.ge do the devills drudges and emifTaryes now adayes afford the Miuiftersofthe Gofpell, zhao, deceivers of the people, Bail's priefts the Locuslsof the bettomlejfe pit, limbs of Anti Chrttt, Thieves, Lyars, Seducers, Gene- ration of vipers, ravenous wolves, whited walls Hirelings, Balyloniib Merchants, Hypocrites) Dumb dogs, Simon Mogul's, unclean fpirits t and whatever the malice of heil 3 or the madnelTe of men can devife. And what better confutation oiiuchcalumnyer can wi delire, than this one ientence of our Saviours, ye *re(nGtthi- Difturbers of Kingdoms, thi Betrayers of Kings, the Burdens of the Earth, the Difeafe of the Land, the Sweepings cfthe Houfe, the Scumme of the Counuey, the Refufe of the Nation, the Dreggsof the World, the cffUlcouring of all things as the devills glofle would carry it) but ye are the fait of the earth, h fiion, Ientence, but enough to confute thofe voluminous afpei- fions that are call upon them - y A compendious encouragement. Whatthoughthe Devill be the accuier of the Brethren, what though our Brethren be our accufers for him ; Yet who fliall lay any thing to the charge, or what can the charge be that any can lay upon thofe whom Chrift juftifyeth ? Loe, here the fen- tence may lofe i'cs order, and yet retain it's truth, wifdomes Children are jufliifyed oibxr,yearetbe fait of the earth. Letusalictlefearch the context, that we may find the mean- ing of the text. When our Saviour had in the very threfhold of h:s Sermon, difcoirded of the bieflfed ones of the world, in this fecond fteptbat he makes, he fitly fubjoyneth a difcourfe concerning the Minivers of the Gofpell, whole, qualifications heteachetb by three metaphorical refembljnces of fait, light, anil a City u,psn an Irilll Seeming to make this the one fu.nmary of his (inilitudes, tint the Mi miters of the Gofpell muff not only be Sayers .hut Doers, Preachers but Pra&icers, Talkers but Walkers, and miirt 'have not only the fait of docb ine, but the light of conversation alfo. But more particularly, by this fidni- Utude of fait, he fe's out in lively colours, the necdiuy and effi- cacy of the Gofpell Mhiftry. For as men feafon lhih with f.'lr, fp mud the (eulei of men be ieafoned by the Miniifry of the Chap. I« and its maintenance* * the word, that neither the oire, nor the other may be corrupted. The text is a Categoricall propofition, confiiling ciafubjcttt syndicate, and a Copulative. The fabjeel is ye [t. e.) ye my diiciplcs and ail che pieachers ©f the GofpeJI that fhalj fuccced you. The Copulative is are, not wail be for the time to come, butat prefent ye are chofen and called foto be. The predicate is, the fait of the earth, (i.e.) It is your office to feafon men, who are altogether unfavoury unull they be feaf oned with the fait of heavenly doclrines. As fait is the ieafoner of meats, fo the Minilters of the Gofpell are called fall from their office , by- way of refemblance, becaufe they iT>ouid by their edifying ^language and exemplary life feafon men, that they maylje kept from thf corruption of vices , and have the favcu- ry rellifh of graces. And they are not onely Metaphorical- ly called fait , or the molt excellent fait , btcaufe they feafon as fait doth , but emphatically called the falt 9 or the moft excellent filt t becaufe they feafon fo as no other fait can doe. Nay they are not only fait, and the fait, but the fait of the earth not the fair of one Town, or City, or Ifland only, but the fait of the earth, that is of the 'inha- bitants of theeanh, ye are the [ah of the earth. And yet they are not properly fait neither, they are but the falters, or feafoner;. But our Saviour doth here afctibe that which is proper to the doctrine of the Gofpell, to them that preach it. Obferve by the way, that our Saviour in calling them the fait of the earth, im=> plicitely prefers them before the prophets, who were only the faltof ludea: Butthe Apoltles and their fucceffors are the fait of theeanh. of the whole earth. Mat. 28. 19. Obferve alfo that in calling them (alt, he doth as it were make a fecret promife of the power and efficacy of the Gofpell- Miniftry to feafon the world, andtokeepmenfromputrifyinginfinne. The fence of the whole is plainly this,ye my Apoftles and all theMinifters of my ordinances, and paftors of my Church, in refpecl: of the doctrine of the law and the Gofpell which you fhall preach, (ball deliver men from the corruption, and filthinefTe of fin, and fhall render them acceptable and favoiy to God, whom by nature they cannot pleafe. Loe here the ufefulineiTe andne- ceffity of a Gofpell- Miniflry? When our Saviour compares; it to fait, he commends it almoft as highly, as ifhehad faid it were incomparable s For their is nothing (according to the B i proverbe) 4 JnJfoloQyfortbe^UniU^y, Chap. L proverbe) more ufefull and needfull, than the fun, and fait. Take this do&rinall conclufion for a foundation of thefol-' lowing difcourfe,that DoB r. The Mimfters of the Gofpelt are the fait of the world. This may eafily be proved, Firft from the nature, proper- tyes, and manifold vertues or fait. Secondly from the titles 1 that thefpiritof God give* them in Scripture. Thirdly by argu- ments. i. The Firft property of {alt is to leafon taftleiTe and unfa- voury things. It is a foveraigne condiment and Angularly ufefuil and neceffcry*: And it may be called the condiment oi condiments, not only becaufe ic excells them,but alfo becaufe ift helpes them, and contributes to their goodneffe. And it hath that to commend it which few of oux fpices have, even it's ne- ceflity. Spices are the fuperfluous ornament -of meats, but fait their necefTary condiment. Itisfo neceflarily fubfervienttothe feafoning of meats, and rendring them favoury, and gratefuil to the palate, that it hath deferved and found the name of Natures balfome,andthe Soul ofbodyes; wherefore nature hath wifely mixc fait with all well compounded bodyes, to leafon, and pre- fer ve them from corruption ; as may be exemplify ed in the hit urine of beafts, and thefaltnelTeof roots : and is fo commonly received,that every Smatterer.in Chymiftry will tell you that Salt, Sulphur, and Mercury are ingredients in all mixt bodyes. Thus the Miniftry of the Gofpell is the fait of the world, without which our condition is defperate and deplorable. Nei- ther could I tell what anfwer to make, if one Ihould ajke me. How it comes to pafs that men abound with errors in their heads, wickedneis in their lives, and corruptions in their hearts, but this, They are not feafoned with this fair. Ourwhole na- ture without this is unfavoury , naufeous and indeed odious to God* as the Pfalmift describes a pure (that is, an im- pure) nature, Pf. 14.1,2, 3. without this fait, what is the wif- domeofthe wold but a world of folly j whar are moral! ver- tues, but corrall vices, which rub the gums indeed, to make men appear well as to the teeth outward, but not changing or cleanilngtheinward heart and mind? Nay how can any ob- lation indeed pleafe God that wants fair, Lev. 2.1;. Or any thingpleafea judicious palate that is unfeafonedf Can that Which is unfavoury be eaten without fait. ub. 6, 6. As if he had Chap. I. and its maintenance. had faid, can any one be delighted with meat that hai not been feafoned with fait ? So, takeaway the Miniftry of the word, and all worldly things ate prefently unfavoury, gladnefs is converted into fadneffe, or the bell joyesare but toyesat beft, the purellgoldis but drofs, and they deferye no better Cha- racter than lob's fiends, Phyfitians of no value, lob. i j. 4. infera- ble and trouble fome comforters, lob. 16.2. ItisnecelTary therefore that men be feafoned with this heavenly fait, that they be not corrupted. For rhere is nothing better to preferve our hearts from corruption than the favory Miniftry of the Gofpell. 2. Another property of fait is Acrimony. Salt by it's acri- mony, bites, eats, pierceth, pricketh. Flarneffe, fainrneffeand %ant of fharpneflc is a defect in fait. Thus the preaching of the law pierceth and pricketh the confeiences of finners, that they feek to the Gofpell for a falve, Acl. 2. $9. This makes men found in the faith, therefore Paul commands Titus to corn the Cretians with this fait. Tit. 1. 13. Rebuke them shar fly, that they may be found in the faith. As Elisba by cafting fait into the fpring of the naughty waters, healed them, fo our naughty and barren hearts being leafoned with the fait of Gods word and fpirit, becomes pleafing and acceptable to God. Moreover as fait by its iharp hear, penetrates, attenuates, and worketh the whole lump, fo there is nothing more piercing than the word of God, hewing like an axe, and flaying like a fword. Hos. 5.6. He that would underfbnd this property ot Gods word, let him confulc and examine the A potties Jlxri pi* thets. Heb. 4*12. It is quick, powerfull, fliarpe, piercing, di- viding, difcerning. It isoffuch afubtile and fliarp nature, that itcan divide, wherethe fubti'e wits of* Metaphyiicians on fcarce make a mentall or notional! diitin&ion, even between foul and fpirir, and where the fkarpeft inftruments of ChirurgU onscan hardly divide, even between the joynts and themaj* row. And can difcern that, which the moft acme and quick- lighted judge, with the contributed difcoveryes of never fo many faithfull witneffes cannot difcern, even the thoughts and intents of the heart. 3. Salt refifteth corruption, and by its acrimony confu- meth whatever is vitious in the body; fucks out ail putrid. and excrementitious humours, with which the flefb is in- fe#ed j confolidates the fuhftantialJ parts by. uniting tfcel B \ native. r jfn Jfolo^y for tbe^Iiniflry Chap. I. native vertue , iffidhirtg up the pores and paffages, and ihutcing out the injurious aiTaulcs of the extraneous ay re. Thus the Minifters of Chrift do the worke of fait by p'ucking up fin by the roots, which is that corrupt and noxious humor, which hath djfFuTedrti felt through the whole foure. This the {'■At of the Word expeils by reproving Errors by waiting tne firsfull desires of the old man, and by hardning the new mm againft ail injuryes, and by fortifying it againft all afTau'itSi Tnisfokof the Word therefore with a conftant, and care- full hand is to brfprinkled, by declaring the nature and aggra* vations offisi, to prick the heait, not to tickle the eares, a»na which may be entertemed with the beating of the breafb,not the clapping of the hands. For I had rather that men gnafht their cesth, and' beat their heads, than nod with their heads under our Miniftry. The teares of the congregation ought to be moft in our eye, And their inarticulate groans do ieaft (peak forth our commendations. Hence the Holy Ghoft every where in Scripture putsfuch a price upon fait becaufeit fignilyesthat mortification, which fo icftraii.es the foft effemi- nacyesand delicacyes of theflefh and allfweetcarnall delights and tickling pleafures, and hinders the inordinate affections of the fielh from (hewing themfelves in the flem. This grace doth that to the fpirit which fait doth to flen\ which will not (urTer it to putrifye, and diiTblve into corruption and filthinelTe^as it would doe, were it not confolidated and hardned there- with. 4, Salt begets an appetite to raeat or drink, and h foufefull in meats that we fcarce know how to live without it. Bread requires a mixture of this to feafon it, and it alto begets an appe- tite to drink. Thus the preaching of Gods word doth beget an exceeding thirft after heavenly things lr rmy molt truly be fayd of thefe Raters of the San&uary, Quo plus [tint pot^plus (itiutitur, The more a man drinks of them, the more he lhail thirft after them. It cannot be tayd of rhis water, as our Saviour fayes of the grace of God. Ion. 4. 14 He that dritiketh of it shall never thirft ntoret but ra her he (hall thirft the mote: when Fettrs hearers had cafted fome of this fait, fee how they thirft after the water Chap. I and it's maintenance] * wateroflife, after falvation.. Aft. 2. 39. Forfo fayes thetexe, /r/^» f/;^ /;^r^ tbiSj thy fajrd, Men and Brethren^ what shall we doe? ?. Salt h the Symbol or Hieroglyphic!* of wifdome. Hence Salpy wile men, and tools have names given them in Latine from fait: '"["If, fa* as alto all kind ot je{cs,and witrineflcs in fpeech.and fettiviiy do les > derive their name from hence.. Info much as to reach a man fait is interpreted by fome people as an indignity, as much in effect as to call him a foole. Thus the Miniiters of the Gofpell do correct the foclifh manners of the world, and render them favory. Take away this condiment, and you take away all reall and tnie wif- dome out ot the world; It men reject the word ot the Lord, what wifdome can there be expected in them, ler, 8. 9, The word of our Saviour, who is the wifdome of the father , is enough to make us alfo wife unto Salvati- on. 6- Salt is an embleme of duration, perpetuity and incorrup- tion. It is good Phyfick -for natures confumptions, prefer ving fluid and waiting matter, and ttiskes perilling and putrifyiog bodyeslong-liv'd. Hence aneverlafling covenant is called a Covenant of fait, Numb, 18. 19. 2. Chr. 13. 5. And Zo/'f wife was converted into a pillar of (alt, not only that (he might be infiead of a condiment to us, but a perpetual) Monument alfo ot Gods judgments: ib the Covenant preacht by theApoftks was truly a Covenant of fair, more durable than ths pillars of the earth, or the poles ot heaven, and happily hinting to us that every one of the faithful! is fo confirmed in the Covenant of God by faith, that by the fait of afflictions they frail be preserved fafe againlt all jnnd cf temptations and af- faults. But this heavenly faltasfarre excellsthatearthly fwjt, as eter- nity exceeds diutuniity, Thar may prefetve a longtime, but this will preferve longer than time. Again that b.ir dorh but preferve things from beig corrupted, bur this redeems tfum from their corruption. 7. Sd/risafymboland fi£«?Scant ol friendOVp. Itpieferves the amity of the members one among'} another, znd defei ds the harmony of the body from corruption; and is therefore cal- led the foul of the body. For as the ioulc doth hWntfet rhe ftru£ure : ^n Jpology for the Ministry Chap. I, ftio&ure tobedifTolved.and fall in pieces, fo fait doth keep in- animate bodies from corruption and putrifadion, andfuffers themnot to perifli, but playing the foule, as it were, refiftcth death. Hence Antiquity above aJl things required fait at the table, becaufe it fignifyed the perfection and perfeverance of friendfhip. And therefore many of the Heathens (and even fomeofus who inherit their fuperflition ) counted it ominous and unlucky, if at any lime it happened that the fait were fpilt upon the table, as though by tkis fome breach of friendlbip were portended. Thus theMiniftry of the Gofpell, although by chasce and indireftly it occafion divitions and warres (as our Saviour broughtnot peace but a fword) yet diredly, intentionally and ofitlelf, it both creates and conierveth the amity, peace, and union of the faithfully, both with their God andamongit them- fcl ves. The Gofpell is properly and defervedly ftyled, the Gof- pell of peace. 8. Salt is medicinall to the body. It is a medicament as well as a condiment. Therefore Phyfitians fay that new-born in- fants fliould be fprinkled with fait or falted water, not only to fcoure off all uncleannede, but alfo to confolidate the members of the body, and to bind up and heal the wound of the navell. To which God himfelf alludes, EjwJE;. j6> 4. For fait doth certainly conferre a folidity and farneffe to naturall bo- dyes. Tbus theheavenly fait is necelTaiy for the fpirituall new- born babes, 1 Vet. 2. 2. "Without which we can neitherbe clcanfed, nor cured, nor ftrengthned, as will appear here- after. 9. Salt was an ingredient into every facrificeiasappeares.If?. a. 13. Ez,r. 6. 9. 22. teek. 42. 24. Mar. 41 49. Every facri- jfice (that is every fpirituall and acceptable facrifice) (ball be falted with fire and with fait (i. e.) with the fire of a ffliclion, and tnefaltofwifdome, mortification and integrity ollifeanddo- Urine. For as meats feafoned with fait are moft acceptable to the palate, fo the fpirituall facrifices which are feafoned with this kind of fait, are moft pleating f God, God will have no ho- ney, (;. e.) no carnafl delights, wordly pleafures, or w«rdjy men in his facrifices. For in facrifices a contrite fpirit is requi- ted, and therefore honey is forbidden, Ley. z, 11. But corro- ding Chap- I- and it s maintenance. o ding and biting Tale was there required and ufed in facrifices by Salf a no* the very Heathens, the dcvill framing apiece of woifliiplikek,^/^ riiatofGodj. frt%tu xo. Salt is a communicative thing, and therefore is called good, Mar. 9. 50. Now as every good thing is communicative and dirfufive or itfelf, fofalr, not only efeapcs corruption it fd c , whiiititretaines it's naturall Itrength, but alfo pieferves all other things uncorrupted, to which it communicates it fclf. It keeps flcih from (linking, wine from fowring, renders meatiavory, and many other wayes is excellently advantage- ous. So that it fecmsto be but adequately fpokcn by the pro- verb, Sole &fale nihil utilius. Thus every difciple, and much more minifter of Chrift ought to be (alt, not only themfelves good, but Communicating to others or their goodneffe. David will teach tranfgrcflbrs Cods wayes, P/. 51. fay And Abraham was a good man s of whom God was pen waded, that he would command his Children and his houftiold after him to keep the way of the Lord, Gen. 18. i$. And asGgdisperlwaded ot Abraham that he would com- mand his children, to Chrift commands Pitet to ftrengthen his b'ethren Luf^. it. 32. Our Saviour himfelf fets a Coppyof this, lob. 5. $9 Come and fee. And Pbtlip imitates him in this commui.icativenetfe, crying out to Nathaniel as foon as he met him, with the Philofophers •^■w u>t have found him. &c v. 45. and will have him, alfo to come and fee. v. 46* The Apoftle would have his Celojftans to know how tbty ought to dnft&er every maii t io this purpofebe commends to them gracious ffeech, and he knowes not how to phrafe that better, than by ffeeeb feafoned with fait, Coll. 4. 6. {i.e.) With grace and wif* dome, communicating laving knowledgTo the f©oliu\admini- ftringconfolation to the afflicted, and giving wifeand whol- fomeanfwersto all. 11. Salt makes green Wounds fmart. Thus the Miniftry of the word, requiring felf-denyall, re- proving fin, and applying the terrors of the Law to galled con- sciences, brings griefe and bitternefle to the fleih, and renders the preachers of it hatefull and terrible. Chrj[oHom$ '* Ipeakes gravely and appofitely, Chrjft (laythhe) calls not *« the Apoftles teachers of P^fif/;/^ but of the whole earth, nei- ther doth he barely call them teachers, but terrible ones; C ."And \AriJyology for the JMiniflry Chap. I. "And this is to be wondred at, that they that did not flatter ** and daw be. s but wound and pierce and burn the conferences, << like fait, were yet therein defirable, and thereby beloved, in (pite of y the proverb, Truth brings faith hatred* 12. Salth very fruiifull. Wkneife the fruitfullnefleof the faltfea, wherein (witneile thePfalmift. Pf 10. 25.) are innu- merable creeping things, and both (mall and great beafts. Flu- urtf; reports that mice breed more abundantly in Ships that carry fait. Leachery hath its name in Latinefrom fait, andluft- fyUVenus.. derives her pedigree from the fait fea. And certainly no land-creature is fo fruitful! as all thole are that inhabit the Sea. Thus nothing is more fruitfull than the found and fubftanti- allMinittry of the wordofGod.one Peter by one Sermon caught three thoufand fouJes for Chrift, ;*#. 2. 41. The multitude of believers is prophefyed to the Gofpel-times. Pf. no. ;. Prom the moxnb of the morning thou haft the dew of thy joutb< As much as ifhenadfaid, Children (hall be born to Chrilt by the preaching, of the Gofpeil, in as great a number, as the dew drops fall and difperfe thernfel ves farre and near,being as it were conceived in the womb of the early morning. Oh would to God that the thirty vineyards of the Church were watered, and refrefhed alfb with the evening dew -.of converts, in thefe Jaft and worft times; or that three thoufand Peters might with three thou* Fand Sermons but beget three thoufand ions or daughters to Iefus Chrift. 1 $. Salt is of a nature both fiery and waterie. For it is (harp like fire, and frets and fharpens the fire into which it is caft: And it it be caft into water; it (elf is prefently refolved into water. Thus the Minifters of theGofpeli are the fait of the earth. Tor by their fiery vertue they enfiame the hearts of men, with Hove to, and zeal for God. And as fait melts and ditTolves that it may the better preferve flefh from putrefaction, fo is it the part of a good paftor, as it were, to wear and waft himfelf by labours and watchings, that fothe people committed to his charge may be faved from the corruption of fin, fuch fait was the Apoftle Paul, who denyed himfclf,kept himfelf under, cut him- felf (hort, fpared ne-t himfelf, but fpen.t himfelf that he might gain foules to Chrilt, 2. Cor. 12. 15. J will vetygladljft end v all mine ) and (my felf) to be [pent for your foules. 24. SaU'ujl thing very common. It is not only to be found upon Chap. To and it's maintenance] j £ upon the tables of the rich, but even with the pooreft, where there is fcarce a table to be found. Thus ought the Minifters of theGofpelltobelo eafy and common, that he that fecks them m.'.y eafily rind them.and fo facile and amiable in their carriage, that no one may fly their prefence, that defires tolearnofthen?„ And it is the Apoitles mind that they be apt to teach. 2. Tim. 2. 24* and that in (ealon and out of feaion, not being rendred idle, by regard had to private profit, pleafure or eafe. Nay it ought to be reputed their greateft gain to gain fouls to Chrid* their grea- tellple-nure to fee many take pieafure in godlineife, and by their Miniftry be made pleafant and acceptable to God; and their greateft eafe to take pains in the vineyard of Chrift.to bring them to a fight of their lins that ace fetled upon their lees and arfateafein sioa. Let us pray the Lord of the harveft there- fore that his word may not creep but go , nay run, and be glorifyed in the hearts, words and works of men. 2. Jhef, 3. 1. For a good thing, the more common it is, the better it is* 15. Salt is a fign of defolation and a curfe to thofe things which it doth not feaion, as we may fee. Zefb. 2. q. And that Which ^he Hebrew calls faltneft, that we tranflate batretinejfe, Pf. 109. 34. it is the Sp4mards . iiitome to fprinkie thehcufe of thofe that are convicted of high treafon with fait 5 and the lewes manner to fow a place with fait, when they intended to makekdefolate and lay it waite, as Abtnulech did. ludg. ?« 45. For although fait be very neceflary for the feafoning of meats. and other ufes, yet by reafon of its fiery nature it deftroyes, and exhales the radical! moifture that is in rootes and herbs, and in hot Countreys, occafions banenneile- For in cold Countieys it is inftead or manure. i Thus the Gofpell hardens the hearts that Will not be feafoned by it, If. 6, 9, 10. and is the favor of death unto death. 2. Or. 2. 16. as to the godly it is a favor of life unto life. And no wonder, for it is very ufuall in humane things that the km* thing being in it feif good and profitable, proves good tofomc and hurtfull to others, and upon many has an operation befides its nature. The Sun it fell by its beams helps iome to fee, and* blinds the fight of others. And as fair, {o the word of God, according to the diversity of the (ubjeft, becomes either ufeiull or hurtfull. 1 6* Stft is a Symbol of difcretion and prudence. If it be C 2 moderately \l Jn dt)olo°y for the JMimfiry Chap.v k moderately mixed with meats, it prefents the palate with a pleaiant rellim, but to much of it renders it unfavou- ry. Thus let the Minifters ofthe Gofpell do all things with 6U icretion and judgment, left by too much and indifcreet affectati- on of bitter and harih expreflions and applications, andrepre- fenting the graces like furyes, they diGffcft thesuciitors againfl thetruth of the do&rine, and render it naufeous, and odious to them. Let them ufefuch a moderate and convenient mixture of Law and Gofpe), whereby the fharpnefle of the one may be le- nifyed, and the lenity of the other may be fharpned, arid both together may be edifying, and uletullj that the Gofpel may not let men altogether fit Hill, northe Law make them run out of their Jvits^ For it is our defign to feafbn men, not to deftjpy them, to fait them not to fubvert them. The provei bis well known, we mutt buy {ait and oyle. Oyle flgnifyes lenity, fait acri- mony. Therefore the fons of the Phyfitians mix oyle with fait* that it may not be too corrofive. It may well become the Sons of the prophets toimitatetbefe men> and to poure the oyle of gladneffe into the wounds which fmart with the fait terrors of the Law. Let them fo divide the Word of truth, that weak confeiences be notfwallowedupof fadnefle by the immoderate auftcriry of the law, nor licentious hearts encouraged by the over-wide and unlimited charter of the Gofpell.. ■Tbuswebave feen t]te prtpertyes of falti and aproofe of the declrine by tbofe propertyes. let us now lookjnto the titles which thefacred Serif' tare hath given to the Minifiers of Chrisl> that in them alfo their 18e,cef(ity t Dignity* Vtilitjt and Efjieacy may further appear. CHAP. IIv Chap. I h audit's maintenance. _, CHAP. IF. The titles ef Dignity, Vtility, Neceffujj andEffcacy i which aregivent 9 the MintforsofCbrtfl. T He Holy Ghoft ruth fet upon the heads of the Miniftersof Chrilt many glorious inscriptions, and given them the at- tributes of many worthy names, and hath thought good tocall them, Thefal of the earth, the fun and light of the world, Men ofGod> frofhets cfGod&tc. as imy appear in the following difcovery. i. They are called the fait of the earth j which expreflion we have already indited upon. 2. They are called the light of foe world, Mat. 5. 14. Now what is either more profitable or more pi eaf ant than light* Without it we cannot dikern between things that differ, goe about our employments, or decline pits 'and precipices. This calls tor clearnelTe of do£trine,& clcannefle of life, & ex- actly exprefleth the foveraigne excellency of the Gofpcl-Mini» dry, & this light of the world far excells the light of this world. For the fun only profits them that fee, but this light of theGof- pel-Miniftry enlightens them that fee not, 2. The fun is oft ob* fcured & cur tain' d under clouds j But in the very midit of night* and amidft the thicken 1 : clowds and afflictions, there is clear day- light in the Church. 3. The fun of this world oft fets and leaves us in the dark, but this light of a Gofpell-Miniftry fhail never ceafei till that fun fhail ceafe to be light, and that world ceafe to be. It isfuch a light, that if it were taken away, the whole world would be wholy ovet-fpread with the grofsneiTe of darknefle, the darknefle of fin, and finfuil errors. Hence it is that God himfelf oppofes darknefle to divination. Mic. 5. 6. It's true, Chrift Iefus the light of the world, and the fun of n'gh- leoufneiTe, properly, eflentially, originally, perfectly, inten- sely, and extenfively: But his Ministers are imperfect lights, a* they partake and communicate of him,and depend upon him. They are the lights enlightned, and cnlightning the world with the light of the Gofpell, Job. 5. 3 ?. Aft. i6> 18. Rom. 2. 10. Although indeed all Cbriitians are alfo lights in their meafure, and ought to mine as lights in the world,asChildren of the lighr, Fktl, i. J J. Yet this title is by way of Eminence due to the Miniftas of Chrift, hecajufe they ought in an cfpcciaJl manner a: ->- to , ji. 'An [Xpoloiyfor the ^Minijlry Chap. II. to mine in life and doctrine ^ and aifo becaufe God doth by theic Miniftry kindle tho ia vva. J light,and illuminate the foul: How great then is the madiiefTe of, and how great a contradiction is it in the libertines of ourage^who labour tocx.ingoifh the Mi- niitty of the word, and in the meantime p,e end 2nd allow a new light. 3. They are called, Men of God. (he.) Mefiof God's own, and efpeciali fending, T his tit U i.> frequently given to the pro- phets, as to Mofes, Deut. 331 tcSamuell 1. Sam. 9. 6*. as alfo to others. 1. Sam. 2. tj. 1. Kin^. 15 1. and indeed to all others, 2. Pet* 1. 21. Afterwaicb to theMinifters of the Go£. pell. 1. Tim. 6. n. 2. Ttm. 3. 17. Neither doth Paul call Timoiby only a man of God t but alio every Minifter of Chnft, by way of Eminence. For it is an Hebraifme, anJfignifycs holy tnen, or men familiar with God, And it is anemphatic- 11 para- phrafe. For as* manof Btlial fignifyes a very wi, ked man, and a man of blood, a very cruell and bloody man, So 4 man of God tfgnifyes a Godly, and a godlike man. 4. They are called Prophets of God. which title is not only attributed to them that can foretell things to come, but alfo to any that areany way interpreters of the will of God. Mat. 10. 41. Where to receive a prophet, htoreteivea Minifter or preacher of the Gofpell. For thefe difcharge that frcred employmenr, ■which the prophets under the old Teftamenr difcharged, and do alfo interpret the writings of thole prophets, 1. Cor, 14. 3. 1. Thef. 5. 20. 5. They are called priesls of God, Which name although!* properly belong to the Levites, yet is improperly applyedto fpirituall priefts, offering up fpitituall facrifices ro God. In which (enfe all the faithfull are faid tobe pteiflstoGod. Rev. 1. 6. andarojallprieflbood 1. Pet* 2. 9. And the Miniitersof the Gofpdl are priefts, in that by the preaching of the word they fub;ecl men to God. Paul was fuch a prieft offering up the Gen- tiles. Rom. 15. 16. And fuch are all other preachers of the Gofpell, in praying for the people, and confecrating themfelves to God in a more peculiar manner. b. They are called bearers of the veffels of the Lord, If. $u n« anwhofeprefencetheyftand. Deut, 10. 8. and whofe fubifi- tates they are, being appointed to preach, adminifter Sacra- «senti,and to otherfacred employment?, Let thefe bearetsof the Weft!, Chap. 1L a id it s maintenance. vejfelsoftke Lord,hwc their own veflcls holy to the Lord, and handle holy things in a holy manner. For if the Minifters of the tabernacle mult bs clean in heart and hands, how much morecleannefTe is required at our hands both towards God and men, who carry not the vefiels, but the word of the Lord. 7. They are called Stewards, or Difpenfers oftheM) •fieri es of God, 1. Cor. 4. I.. 2. Tit. 1.7. thatis, ot Grace, Juflifkation, San- dification, and Salvation. Neither are they the ftewardsof Emperors, or Kings, but of the heavenly houfeholder. Now the great commendation of a fleward is his faithfulliiefie. Luk* 1 2 . 42. And the belt expreflion of faithfullnefle is to defign his Maftersprofic and credit, and not his own; and alfo to icrve his Mafters will, and not his own, in adminiftriagtheaffayresof the family. He accomodates his diftribmions to the capacity of the fubjed j gives milke to the babes, and ftrong meat to ftrong men; and alio purgeth the family of all corrupt members. Hence it is that they have received the Keys from God, with which they open the gates of heaven to believers, and lock them againft the unbelievers. Mat* 16 19. Now the Lord who hath in effect call'd us ftewards, effectual !y call ustobe faithfull* 8. They are called Workmen, or Reapers in the Lords harvefi t and Vine drejfers, whom he fends into his vineyard, Mat, 9. 37, to. r. 1. Thef. %. 2. 2, Tint. 1. 15. This phrafe denotes not only thenecefTityofaGofpeli Miniftry, but the diligent laborioui- neiTe of the Minifters. Thofe that affert the eafinefle of a Mini- fters employment, will not (I believe) fpeak fo much in favor of a Reapers work, and yet their employments run paralleling the Scripture dialed. Minifters are called Reaper?; Now Rea- pers you know, are expofed to the heat of the Sunne, the vio- lence of winds* fhowrs and ftorms, which hardftiips do require a ftrongand hardy nature, not a man accuftomed to idlenefle and pleafure. Minifters break themfelves with labours, wear and waft themfelves with watchings, and are therefore called labou- rers i.Tim. 5. 17. fuch labourers as husbandmeiv reapers, Soul^ers, who weary themfelves with working. For fuch is the force of the Greek phrafe. Theemployment of the Minifters ofChrift is fo laborious that it attenuates and confumes the body, impaires the ftrength, haiiens old hairs to young heads to the grave. Our Saviour ChrifU *5 - "!jtn A polony for the Mini&r.y 'CIup. II Chriftat three and thirty years of age by his great paine* in r r f • preaching the Gofpeil, inceflant watching* and prayings, had mhos. brought upon himlelf the fufpicion of firry years of age, as many rationally conclude from the lews words, loh, 8. 57. Tf;o» *rt not )et fifty y tares old. And the Prophet ifaub mourning un- der the treachery and perfidioufnefie of his Countrcymen, being zealous tor his Gods glory and their fouls good, cry es out as a man confumptive with cares ^and forrowes, My Uatmfjfe, My leannejje, if. 14. 16. 9. They are labourers together, fnor with P 4. 11, 12, 1. Cor. 3. 10. For by their do&rine the people of God are built up and do grow in faith and mutuall charity. The Church of God is a building, the Mailer builder or Architect is God, the inferiour workmen are his Miniflers, whereof fome lay the foundation, others build upon ir, that fowemay be- come as a temple fit for God to dwell in. The prop he twofold weteGo.'s mafons, Hof. 6. 5. I have hewed them by tbt 'prophets. For ag the Mafon cutts, hews, and fquares the Hones, fo by the mean-? of the law do theMmifters ofChrift, hew us,fcjuare,&pre « pareuf,tharwemay befitmaterialls for the building up ora ipi~ rituall hcuie. Thus oughcthe Miniflers ofChrift like wife buil- D ders V] yin Jfolo.gy for the ^hnifiry Chap. II. ders prepare every particular houfe committed to their charge- so be force part in this building, wherein let them ufe discreti- on according to the nature or their materialls, breaking forne, (tones in pieces before they can make good woi k of them, fqua- ring and fmoorhing others by gentler inlhuments, cuttting and hewing all by the law, and plaining, and placing and com- pacting and building up by the Gofpelli all that, are fo cut. 14. They are called Chriftstvitnejfes. Ioh. 15. 27. Act. 1. 8. Rev. 2. 1 j. 11. $• 22. 16. Now they witnefle to Chrift, both by their preaching, as by a verball, and their conversions, as by a pra&icall and reall teilimony. For if every ordinary judge will lookforfaithfuilnefle and veracity, exacl: and per- fonall knowledg of the thing, and honefty and integrity of con- verfation, in every one of his currant witneffes, much more doth. Ghrilt require at the hands of his Minifters thofe extraordinary witnefTes, that by life as well as language they do truly, freely, explicitely, ingenuoufly and conftantly, own and witnelle to him and his truth; And that thofe qualifications of every fuffi- cient witneffe, be by no meanes wanting in his witnelTes to make them fuflicient. 15, They are called Servants of Ufus Cbtift* Rom. 1. 1. Phil. *. 1. lam. 1. 1. Not fervants of men, of princes, but of that God, who is above all men, of that Monarch, who is the King of Kings, and Lord of Lords. Neither are they of Gods ordinary fort of fervants, as all creatures are his fervants by tha right of creation. P/I 119* 91. Or as all the Ele<5t are his fer- vants by the right of redemption, but his fervants by venue of their million, commifiion and ambalTage, after a more peculiar manner. They arc the fervants of Chrift by way of Eminence* m that they doe him more Eminent fervice then others, and in (oferving him doe govern his* which title yet doth enforce pains, as well as conferr honour, for a fervant is all his Mailers. For him he works, for him he wins, to him he lives and dyes : He doth all things for his Matters profit, and according to his Mailers pleafure. So they owe to Chrift w hat ever they have, or are, and therefore ought to lay out and expend whatever they have, or are, life, liberty* wit, wealth for his honour and glory, and eftecm themfelves great gainers, in being profitable so him,* 16; They Chap. II. and it V mainlenancel jo i6i They are called fathers! 2. Kin. 2t 12? ii Cor. 4* Ty. i. Theff 2; 11. and frequently elfewhere, becaufe they are ferviceable in the hand of God by means of the word of God, to beget fpirituall Children unto God* For although God be our father principally and properly, yet this hinders not, but that his Minifters may be our fpirituaJl fathers, organically and analogically, which title befpeafcs love and reverence j which tributes God is pleafed to allow parents. Extdt 20. 12. And if they have been huitfull in this relation, it will be their joy *nd Crswn of rejoicing at the comming of Itfus Cbrift. 1 . Tbef. % . 1 f . Let us pray therefore, and let all that are already begotten by any of us to Chriit lefus pray, that fince God hath honoured us with the title of fathers, he would alfo honour us with the re- lation of f ons, that fo we may not be fathers without Children, And let us all defire to encreafe the family of C ht ill with Raihc U importunity s (leaving out her impatience) Lord give us Children before we dye ? 17* They are called Seen and the eyes of tht body! i3 Sam. $1 0, If, 30, 10, i. Cor, 12. 17, They ufed to fay in Ifrael, Come let us go to tbefeer t for men prophefyed by vilions and re- velations. Ezecbiel [aw vifions of God , Ezech, 1. I, Icing en« lightned by the f pirit of God they faw things at a diltarce. Hab, 1, r, 2. i* And hence they are called fecrs, for the prophets - and pallors are that to the Church which the eyes are to the bo- dy: Let us pray therefore that God would enlighten our minds with the Pfalmift, Pf % no. z8» Open thou our eyes that we may behold the wondrous {things out of thy Law, that fo we may not be blind guides, and feers that fee no- thing, 18, They are called Cbriftt Souliyers. 2, Tim* 2, 3, 4, Now afouldier has much to doe, and more tofuffer; their a&ionis fighting, 1, Tim, I, 18, Their furTering is, not only the vio- lence of their ad verlaries. which they mufifuftain, but they are expofed to hunger, and third, the heat of the day and the cold of the night, and many wearifome watchings. Hence the Apoftle calls hisfellow-Minifters, fellow- Souldien, Phil. 2, 25, Fbilm* 1. 2, For although every believer be a Souldier, Eph, 6, it, 1 j. Yet amongft thofc, the Minifters obtain the firil place, as they that lead the troops, and receive the fiifl impreflions of the enemycs fury. There are Souldiers that are no Minifters D 2 (and '20- An Jfology for the £l-linisiry Chap. II. md could happily wish there were none) and there are Mini- sters that do not act like iouioyers, But let them all know that they- are called to a warfare, that there is a comber pre- pared lor them, and that therefore they muft either right for Gods caufe, or dye for the caufe or not fighting, io. They are caHed Guides of the Church, AH. 8. gx. Xwj. 2. 19. Htb. 13. 7 ? 17, 24. becaufe they lead others in the ways of Salvation. They are the examples of believers, whom all behoid lor imitation, and do conform themfelves to, as to a living law. 1. Tim. 4. ti. Semefone has alluded tothe ApoilJes words in verle, Tafi$rt an the §fajfe y ti*e ftboole t the book-. Where ptyles eyes do learn, do read , do look. Iris with an Emphafis, that the Apoftle calls ihem Lnofabke guides or the leaders t m that 13. Chap, to tire Hebrews'. Becaufe they either lead or ought to lead the people of God in the ways of G®d* For although it be proper to God onely to lead men, yet becaufe he leads ffaem by his word, fce is pleafed to communicate this honoarablexitletothe.preacheis of this word. •20. They are called the Charriot of I fuel and the borfemen thereof, as it is in an expreffe acknowledgment, 2. Kin. 2. 12 > and i|«. 14, and by a fake confecjuence from 1. Sam, 7, 13, 34% As long as Samuel lived, the PkUifiines were fubdued before Iftael, And if Mofes let God alone, the people will be coniumed with his wrath, Exod t 32. 10, Gods Minifters are not only Souldiers and Captains, butthey are all the army, they are the horfemen and the Charriots of the Church, they are for defence into ir, And if one £//;«*& carry ed and protected the people, and defended them more by his zeal, and prayers, thenthoufandsof Charriots and horfemen; what ftrcngth and might {hall there be found-in many Elijahs? Theiearethe Churches walls, the bullwarksof theland,and the beft fortifications for any City, They kiJJ the enemyes of God with the fwosd of Gods word, wkerebytheyfharply wound in reproving; and kill in threat- ning death: If furiouj J*/wfnou Id chance to let any efcape, the fword of Elisbaiha ]\ befureto flayhim, 1. Km, i$, 17. And you may fee Elijah fitting upon a hill^ and flaying an hundred vlAba&iahs Souldyers to death} and burning them up with the words Chap. 1 1: and its maintenance. Words of his mouth 2. Km. j, The fame is the power of Gods witneflesjout of whofe mouths fire doth proceed &devour their enemyes. Rev. 1 1 . 5* Let England then take heed of pulling down , nay fo much as loofening thefe pillars, lclt the whole fhucture oi Church and itate *fajl together with rhem. 21. They are called Bisbops> A generall title, and given to all theMiniiters ottheGofpeil, aJi whole it is tooverfacthe flock committed to their trui't, and to have a diligent care of it. Aft. so. 28. And therefore, whom the Apoftle calls Elders* Tit. r. 5, thefe he calls alfo Bishop* v. 7. Neither doth this title confene dignity only, it inferrs duty alfo. The office of a Bifhop has em- ployment as well as preferment in it. It is a work in the Apo- itles judgment. 1. Tim. 1, 1. He that defiutb the office of a Bishop, defireth a good work* 22. Theyarecalled Tetobers* this b^ing the great bufinefle of Minifters to preach and teach the word of God. This title primarily belongs to Chrift, who is the teacher of his people, Butitisapplyedfecundarily to his Minifters, Whoareufliars to him the Head- mafter. Epb, 4. jr. 1. Tim. 2. 17. 23. They are called Clouds, fpirituall Clouds, watering, refreihing,fru£tifying the vineyard of theLord with the former and the latter rain of ordinances. If. 5. 6. Hence they are iayd to drop their doctrine upon men by a word tetcht from the Clouds. Deut. 32. 2. E&ecb. %i* 2. Am. 7. 16. Bus Heretiques and deceivers, are empty bottles, watetieiTe Cloudy tofled to and fro with the winds, Imts. 12. They make an oftemacion and fpecious pretence of knowledge when as indeed their founds are but the founds of empty bottles, and they are fpecious white Clouds, that feern to promife the earth a belly full of water, but when they iliould come to dift ill it, they are gone with a blaft of wind, and fo gull the thirfiy expectations oftheilliy fpectators. 24. They are called Nwr/fj 1. Tlnf 2. 7> For as a Kurfe, dandles and huflieth, and fuckleth, and flattereth the little in~ fant,fotheMiniiters of the Gofpel Iriould even hugg in their bo- i omes,fpeak pleafantly unto & feed with the fincere milk of the word, Chrifts new born- babes, accommodating their language^ behaviour, and way of feeding to their infant ftate. And as a nmfe with admirable patience doth drgeft the wrang- ling?, 21 2-i J n Apology for the ^Unijiry Chap. II. lings, endure the frowar^nefTes of her nuifeling, net grudging it herown blood tofeed upon; So a faithfull Minifter fhoultl b.* patient in his pains, indefatigable in his diligence, and not count his life dear unto him, if by it the Church or Chrift may be advantaged, nonhink much at his own deflru&io^if byk his people may be edifyed. , 25. They are called the M'tniftert of Cbrijl. 1. Cor. 4. 1. vSr€peT£ "' Which word intheGmJ; befpeaks forrow, and calls for pains, as the office of a rower doth require. They fit at theoares, where if the wind of Gods fpirit do not exceedingly help, they will find intolerable pains, and if it do help, yet they mull ufe an indefatigable diligence. And if they be the Ministers of C5od(adminiftring faithfully the word and facraments) they muft be approved in much patience^ in afflift'totis, inneceffuj/es t in d'tftrejfes, 6cc. 2» Cor. 6 4. They are not preferr'd to a politi- call and imperial! dignity, but an Ecclefiafticall Miniftry, in which they may promife themfelves whatever pains, the mea- neftoffervants, in rowing, running or whatelfe>do find, and more. 26. They are called Starts, and that not wandring, but fixed. For Chrift, who fits at the right hand of Cod holds themin his right hand, Rev* 1. 20. ( r.) Starrs (hine; fo ought they by clearnelTe of doctrine, and integrity oflife to flaine before others. (2 ) Starts (hine in the night; fo let a Minifter oitheGofpell fliine more glorionfly, and iiluftrioufly when the Church of Chrift is beclouded with herefyes, and benighted in perfecti- ons, f % . ) Starrs fliine with a borrowed light; fo the Miniflers of Chrift, receive their calling, gifts and doctrine from him the Sun of righteoufnefTe. Nay they excell either fun or ftarrs, for thefe (hall be turned into darkneffe, the fun fhall be totally ec- lipfed, the ftarrs fink down into their fockets, and be put out at the diflolution of the world, but they (hall fliine for ever and ever. Dan, 12. 3. Ohthatthey were alfo as the ftarrs of hea- ven for number, the Lord of the harveft fending out plenty of labourers to reap his yet plentifull harveftjand more fixed in the firmament of our Church, then the ftars in heaven, that fome- times tumble head-long? 17. They are called Angellsif tbeCbttub. Rtv. 1. 20. 14. 6. For 1. like Angells they are mefiengers fent by God to de- clare his will to men. 2* They ought to imitate an Angelica!!, purity, Gbap. 1L and it s maintenance* 2 purity, chaflity, zeal and celerity, that they may be as Angells amonglt men, Matters amongft boycs, and lhepheards amongft fheep. So that this name alfo brings duty with it, as well as dignity. Many would be content to be Angells to dwell in heaven, but loath to be Angells to doe Gods errands upon earth 5 but he that would enjoy the honour, mult full beim- ployed in the office, and execnte that office too with carefull- neiTe, cherefullneffe and fpecdinefTe, as the Angells doe. Now if Tiwoffc/asbeinga man of God, mull flee covetoufneffe; how much rather ought he to doe it as being an Angell of God. And if the Angels of God by pride fell from the prefence and glory of God, it concerns thefe Angels that yet they be humble as men. What matters now though the world call us blind guide?; God counts us ftarrs, and will let us in heaven, when the ftarrs themfelves wall be roifplaced. What though they call us devills; it is honour enough that God counts us Angels. Let us doe the work of AngeJs,and God will not ftick to own us and ho- nour us as fuch, before all men and Angels. 28. They are called Prtsbiters and EMw,a name implying, not their age, but office and dignity, common to all theiMinifters of Chrift, fo that it is no folefcime to fay, theyongeftof Chrifts faithfull Minifters is an Elder. For the name is indifferently gi- ven to them all. Aft. 14. 23. 20. 17. 1. Tim. 5. 17. Tit. 1. 5. i< Tet. f. 1. Socalled, becaufe they ought to excdl others in an elderly wifdome and discretion, fliunning all youthful! v^nityes and levityes, and behaving themfelves with fuch a gravity and piety, as may beget a reverence for them among'"! the people, 29. They ate called Taratympbs or friends of the bride-groom. Ioh. 3. 2o.2. Cor. u. 2. Becaufe they bringthe bride and ef- poufeher to Chrift: Thty invite men to the marriage of the Kings fin, Mat. 22. 3. and to the great feafl, L«j^. 14. 17. Oh lin- gular dignity, and fweet imployments. As the bridegroome makes ufe of his moll faithfull and approved friends for Para- vymphS) to make up the match between him. and his beloved: So Chrift Ief us makes ufe ofthepaines of his Aiinifters, toper- fwade poor iinners into a marriage with their maker. Now the work of thefe friends of the bridegroom is manifold. For firfl they make up the match, fecondly, after marriage they inftrucl: them in their con jugali dutyes, and teach them faithfulineffe, love, .' 24 . 'An Jfoh^j for the MiniUry Chap. II ioVe t and loy Ity'ln tha* relation. And hilly, in cafe they batk- llidc andtbiLski then -Lord and Husband, they cauie them to return again, w, their conjugal! vows. And they that do thefe th-ngs arcsu ;e the confidents and approved ft icnds'ot the bride-groom. Lee ift take heed therefore, that we play nor the p.vtcrcnoL uivtofthftill tmftces, who having beenputinto this orricc, and em;,: ioyedfo^ the bridegroome, in the confum- mation of marriages, fpeak one word for hrm, and two for themfeivesj Let us wooe for Cbriltand not for our feives^ his profit and credit, and not cur own, for we are but the para- nymphs,heisihebnJe'groom, we are butthcambafladors,he the King. 30. They are called legates, wejfcngeis, mUJjadors for Chriif, Bag. fm ij« 1* Cor. 5. 20. Epb. 6 20. to be Ambaflador from any . prince is an honour, from a renowned Monarch is more, but to be employed an ArnbaiTador for Cbtift Jefus is of all other honours molt honourable. And fuch ambafLdors arc Chrifts Minifters. And therefore, 1. as an Ambaflador keeps himfelf within the limits of his comrmflion.andobferves how lie isboundedby his Princes commands, fo let the Miniftets of Chrift deliver their Matters mind freely, and yet truly, with- out detracting from, or adding any thing torhe fame. 2. As no Ambaffadour affuiiies that province to himfelf, nor puts himfelf into commiffion. So let them expect their Matters milli- on before they fall a running: and ;. As Ambaffadors arefafe from any violence ; fo let thefe promife themfelves the pro- tection of their Matter, and well they may, for they ferve the beft Matter in the world, who not only fends them of his am- baffage, but goes along with them alio. And let England take heed of doing violence or offering abufe to thefe Ambaffadors, for if Daviddid revenge upon Jianun the bafe ufageofhis fer- vants, and the Romans fackt Carthage, for offering violence to their Ambaffadors, furely Chrift, thatinterprets defpites done ro iris Minifters, to bedoneto himfelf, will lliarply and furely re- venge the cjuarrell of his Ambaffadors, and the diihonour done unto them. ^T. They arc alkdfsbersofsffen. Mat. 4. ip. Mar. 1. 17. Ltrk. 5. 10. Becaufetheydo, as it were by the preaching of rhe word catch men, that Wander up and down the wide world, as, it were in a deep and vatt Ocean. And under thi? Metaphor, a diligent Ghap. II. and its maintenance, diligent and unwearyed care and endeavour to gain many fouls is enjoyned to them. For fiftiers many times catch at what they catch not, it may be, toyle all the night and catch nothing, therefore they had need cf patience and conltancy: they arecxpofed totempefb & ill weather, nay,have their lives dlwayes in jeopardy by reafon of the raging waves and un- merciruJl deeps, therefore had need of a great foare cf courage & hardinelle.to adventure upon the one,and endure the other. Oh that we hzdPeter's fuccelTe t© catch many filhes,or ar leailP*- ur\ indefatigablenefle, patiently to endure toyling all the night. }2. They are called Husbandmen, i Cor. 3. p. & therefore arc called planter and watenrsofGods vineyard. 1. Cor.g.tf.The prima- ry and chief Husbandman is God, ion. 15. i, The fecunda- iyorfubordinate Husbandman is the Minifter of God. God tills in w;rdly by his fpiric, the Minifter outwardly by his word & doctrine. And as the field is plowed and fowed to bring forth fruit to its owner,fo is the Church plowed and fowed to bring forth fruit to God, whofe it is, and whofe they are that till it. See here the neeeffity of a Miniftry. without bread no life, with- out corn no bread, without Husbandry no corn, without Husbandmen no Husbandry , why fo without faith no Salvation, without hearing no faith, without preaching no hearing, and how can there be preaching without preachers? 33. Theyare compar'd to Oxen, 1, Cor. 9. 9. 1. Tim. 5-. 18. under the name of an Oxe, the indefatigable labour of a Minifter is typically and allegorically fet forth. For the Oxe is a very laborious Creature, and very profitable by its labour, (Prov. 14. 4. Much encreafe is hy the firepgtb ef the Oxe) and that not to it felf but tor its Matter, So let the Minifters of Chrilt be laborious and induftrious, and that for Chrift,not for themfelves. The Oxe is flow in work but fare: If a Mi- nifter be caft upon hard ground, amongft a dull and flow people ofunderftanding.it matters not for much haft or acuteneffe, Let him accommodate himfelf to their capacity es, rather ftudy to doe his work firmly then finely j Let him not think much to explain, prefTe and inculcate the fame things again and again. And as the Oxe content withgrafTe, hay or ftraw isanHiero- glyphick of frugality, So let a Minifter of Chrift be fober and irugall, minding more his work then his meat. M an Oxe h a harmlefle and innocuous creature, by the vetditfof the poet, E vrb*t \Aa Jfology for the Jlfinifiry C\ ao. IL What doth the Oxe deferve that bath no guile, But barmlejfe born alone tofuffer toyle ? So leta preacher be a fingleandfincere man, without fraud or ; malice, plain and upright, like Jacob, helpful! to all, hurtfull ta none. As the Oxtr is hardy undslnengto wo)\< Pf. 144, 14. So lee a preacher of Gods woid be valiant, fearing the face of no man, nor the frowns of no face. Doth any one curfe him ? Let him contemne the curfe. For he cannot anfwer reproaches and raylings better, then by not anfwering thcmatali. And as the ■-.: Oxe labours hardeft in hardeft weather, more in Winter then in . Summer. So let Mkrifters approve themfcives in afflictions, in neceflkyes, in diftrefles. 2. Cor. 6. 4. and ftirre upthemfelves to the greateft diligence, when there is the worft. weather * in the Church. As the Oxe is profitable both in his life and death, fo let every hithfull and able Mrnifter of Chrift, be ferviceabletothe Church of Chrift, nor only by-his preachings but alfo writings. Again as the ground which the Ox* plows, nor, brings forth briers and thorns, but that which is by him broken up and prepared, prefents the Husbandman with a vrellcome harveil: &b the fouls to whom the found of the G^pell preached doth not come, that have no teaching prieft, no minifteriaU Oxe to break up the fallow ground, are over- grownwiththe weeds and rubbifti of vices, butthofeovcr whofe fouls the plow of Gods word, held by the Minifters of Chrift, doth pafle, are fruitfull in graces and vertues. And laftly, a* it is fit that the Oxe ihoufd feed of the harveft which he gets ill, and ear of the corn which he treads forth j So is it fit that he that ferveth at the Altar ftiould live of the Altar, that he that preaches fpirituall things ftiould receive of their temporalis to whom he preaches; which piece of equity the Apoftle proves hy many arguments. 1. Cot, 9. 34. They are called God's Tiumpettert. Ess. 5. 8. and I. f. • fcecaufe they muft cry with a loud, Ihrill, and trumpet- like voyce to awaken the fleepy finners. ( 1- ) They blow the trum- pet of the law againft finners, 2efih x. 14, 15. id. Then the trumpet of the Gofpeil to the penitent ones, If. 27. i\. (t.) As the trumpets of the Levites were of folid and mafTy filver, N»wt, 10, 1% So the Mimtters of Chrift ought to preach the fubftantiall Chap. II. and its maintenance^ 27 fubfhntiall and fimple word of God without any mixture of their own inventions , without drolTc or corruption. ( 3. ) They are Gods Trumpetters/m as much as they ought to proclaim an eveilafting and irreconcilable combat againit (In, and call out m:nto fight the deviil and their own corruptions, there- fore yyifdom"s majdens do uot wbifper, the Minifters of Gods word do not f peak coldly, but boldly, Prov. 9. 3. For a preacher is not made lor a pipe to invite men to wantonnefTe and tea- flings but for a trumpet to call forth to warrsand fightings, to call men into the field againft the black band of deyills, and their own outragicus lulls. And whilft one of thefe enemyes abide the field, the Minifter muft call on to fight, as the trumpet founds, fo long as theenemyes are in fight. 3c. They are called the mouth of the Lord, Ier. 15. 19. If. J. 3. Luk. 10. i6\ Ad. 10. 35. 1. Thcf. 2. 13. Thofe that ieparate the pretious from the vile, difcem between thegoodl and the bad, and reprove fin freely, are as the Lords mouth, 2nd rhofe hat preach theGofpell faithfully areas the lips of Chrift, iorhefpeaks in them. 2. Cor. 13. 3. Thefe God ownes for his mouth, that is for his true and faithfull mefTengers, whilft they (peak his words and not their own, in 10 much that he thatheareth them, is interpreted as hearing God himfcif. And if they be the mouth of God, let their adverfaryes de- ii ft their defignes tofilence them, for how is it polUble that the mouth of God mould be flopped ? 3 6. They are called the Minifters of the New Covenant or Ttfta* menu 2. Cor. 3* 6. Minifters, not of thelawasAfo/Mwasjbut of the Gofpell, not of the old, but of the new Covenant, not of the letter , but of the fpirit, not of death, but ot lif e,not of dam- nation, but of mercy, not in weaknefTe, but power, and effica- cy e ; becaufeby them Chrift enlightens the mind, purifyesthe hem, and regenerates the whole man. 37. They are called a fweet favour. 2 Cor. 2. 15. By which Metaphor, the Apoftle commends and glorifyes their facredMiniftry. For they are a fweet favour, inasmuch as they bring alweetfmeli from Chrift, and with it perfume the cor- rupt manners of the dunghill world. And this muft needs be fo, becaufe on the contrary, falfe prophets are a noyfome ftink 5 but thefe preaching a holy doftrine, and proving it by an holy life, doe become a fweet fmelling favour^ and being fo, their Mi- E z niftry 2' An Jjology for the JMirii&ry Ghap. Hi ry doth become an acceptable facrifice to God, yea, even in. sfremthatperifli. For although Ifrael be not gathered, yet {bail, they that defire to gather them, be glorious in the eys of God. if. 49. 5. 38. They arecalled the Churches Crown. Rev. 12. 1. The Church of Chiiit is to be fcen there clothed with the fun, that is with ChriRibefun of rigbteoufmfle, having the moon under her feet, that is, the tramples upon ail worldly things as vain and WorthlefTej For the moon fignifyes things fublunarie. She has upon her head a Cnwn of twelve 8arrs % that is, fhe doth not tread under her feet the Apoltolicall doctors, and doctrine, (as. the manner of unmannerly England is at this day) butcarryes them as herCrown and royail ornament upon her head. She is « adorned with the doctrine of the twelve. Apoftles, upon •« which the is founded , Chap. 21. 14. with, excellent " Miniiters, as with a diadem, Chap. x. 20. For her gloryis *< not a wordly Crown, but her Crown is the integrity of her Preachers. 39. They are called the glory of Chrisl t z Cor. 8. 2g 9 that 15 by a Metony my e of the effect, fuch as promote and illuftrate the glory of Chrifi A title that comprehends all dignity in it. For how can a man be more glorious, then by being made the glo- ry of Chrift ? Thus the grace and doctrine of the Gofpeli is cal- led the glory of the Lord, If, 60. u Th) light is come, and the gloiyoftbeLord is rifen upon thee* So let us therefore preach, Co lean live, that we may be a glory to Chrift our Lord and Mafter, and not a (name 9 . for ornament not for ignomi- nye. 4©. They are called Saviours, Rom. 11. 14. O bad. n. v. 2 Tim. 4.16. Forfoitfeemethgoodtoihe fpiritof God,to ho- nour them whofeMiniftiy it makes ufe of^by afcribingits own work to their hands. And this lays a ftrong charge upon us,that we through ignorance or idlenels fuffernot thofe fouls to pe- rifli, whofe Salvation God hath as it were entrufted into our hands. Neither is that cayill worth any thing t that it is God alone that converts and regenerates : For we do not deny it. God faves, and fo do we. He fa ves abfolutciy and principally* we only fubferviently and inftrumentaliy, we endeavour the falvation of fouls, Gods gives efficacy andiucceiTe to our endea- y ours. God and man goe togcthfr, to bring God and man to- gether. lap. Ill: and it s maintenance. ZQ gether. That which God coul J do without us, he is yet pica, fed to do by us 5 and we working in his hand, are (aid to do that work which the hand does that a aud reverence to, and how to look ( with an eye of efteem ) upon their Minifters. CHAP. III. Arguments and Reafins evincing the Neceffity, and efficacy of a Goftell- Minify}. i. TpHe Ncceffity of the Sacred M»iniftry doth appear by X God's command given, ALt7ki6\ 15. Preach the Goff el to mr/ *r<4f«rtf} that is.to ail mei: Man being the Matter- piece of the Creation is exalted j the Creature, by way of Eminence > as by our Saviour here, fo by the A pottle Paid. Col. 1.2 3. The like not onely CommiiTion , but command ye may 6nde t Mattb. 28. 19 Aft 10.42. where you have Chrift exprelly command- ing to preach to the people. And the A pcitle Paul } about to die, and fo to leave his Office, gives this as his laftCharge to Ti- motby) to the obfervance of which he ftrongiyadjures him) that he preach the Word in every oppormniiy> and with all importunity, 2 Tim 4. 1,2. This task Chrift impos'd,or rather, this honour Chrift conferr'd upon Peter, and in him upon all bis Minifters, thattaey fhould/W, zndfeed, and again ftedhu tbetjfilobn a-. iy,r6\ It is not a humane Invention, but a Divine Inftitution , and therefore net arbitrary , but Neceflary. %,A 3° Jn yfpology for the eftiinijlry Chap. III. t. A Miniftry is not onely neceiTary by a necetfity of the Precept, but alfo by a necefFcycf the means; not onely as being ordained by God, but a* beingordained for man, and his frlvaiion : and it is fo neceffaty in this regard, as char,it is called in ordinary Speech, thetneans, or the meam of grace. This is the ordinary w.iy, the King's high- way ro heaven, fiow.io. 14,15. i Cor. 1. 21, ^#.11.14. T riw.4.16. By this the Spirit is received, Gal. 3. 2. Aft 19.44. This is the aim of the Lord, and rhe power of God tolxlvaiion* Rom. x; 16. This was the empJoyment which our blefied Saviour was diligent in, Mattk.4.17. and 1 1.1. Luke 4. 18, 19. and therefore God fent Cornelius, not to an Angel, but to Peter, who mould tell him what he ought to do, 4#.io.«,6. and Paul, although extraor- dinarily called, yet for the honour of the Miniftry, was fent to ichool to Ananias Aft. 9. 6\ to. and the Eunuch mult have PbiFf to preach to him, A8.K.19. Forfeit feemed good to God, by men to reveal his #ill to men: This treafure God hath com- mitted to earthen vefjels, that the excellency of thepwer may he of God, 1 Cor, 4.7. Godhathordainedit to be the primary means of out Regeneration and Conversion unto God, Mai. 4. 5, 6. lamesi.1%. 1 Pet. i.i$. 1 Cor. 4. 15. And as the Word of God preacht is the feed whereof the Chriftian man is borne, fo it is the food whereby the new born Chriftian is nouriihed. Hence it is compared tomcat, Imw.;.ic. to skewers, and dew, De«f. 32.1. ifa 5510. to light, All. 2 6. 18. P/4/no.iof, zotbeface of God, Pfal* 27. 4. and loe. 4. Now without "meat no life, without (hewers no increafe, without light no comfort, with- out the face of God no joy : It is this Word of God that en* tightens the eyes, Pfal. 19.8. cbeareth the heart, Mic. 2.7. raifeth up the drooping* 1/4.5 7 • 1 9 (omforts the fad, Ifa. 40. 1, 2 . enlivens the 4ead 7 Ioim.^,2'J» heateth the cold Itfy fire, breakeihtbe obftinate, Hke a hammer, hrem, 23. 39. and confers the flint of Adoption, whereby tpe are fealed unto the day of Redemption. This is a fign of God's hldling, Exod ao.24. In whatsoever place the name of God is recorded^ there he bleflcs the people, in hearing prayers, di- recting in doubts, and enriching them yvith »]\ intemall and external goods; 3ltf.J;, although upon afalfe ground, bad great confidence of this bleffing, upon this account, ludg.\y J ?• N**? \now I that the Lord mill dome good, feeing 1 bare a Levite to mf Viiefl. But truer, and diviner is that of the divine MtifTcian, Pfal. Chap. HI. and it's maintenance. w PfdL 6<;* 4. Bleffed it the man whom thou choofefi, and caufeft to ap- preach unto thee, that be may dwell intbj courts : we shall be [atisped with thegoodnefs of thy houfe, even of thy holy temple : to which truth out Saviour alfo gives his teftimony, Lukeio.ii. Blejfed are the eyes winch fee the things which ye fee, and this feeing com- prehends hearing, andfoconfequemly, hearing has the blef- iiugalfo, verf.i^. They mutt neceflarily, and moft defervedly perifh then, that n«gle#and reje& this ipiritual Food and Phyfick. Curfed be alio thofe damnable Apoftates thatbringin Damnable Errors, whereby they drive the rtieep of Chrift from his Folds, and drive them into the mouthesJof the Wolves , bewicching them with their Fancies and Dreams, and fo at laft dreaming them into hell: and curfed be the Preemption of thofe infpired Spirits, whadefpi&ng the facred Miniftry of the more facred word of Gad, pretend and profefs Revelations, and Enthu- fiafros,as falfe as new, and as dangerous as either. Thefe God fuifers to fall into the temptations of pride, and into the fnares of Sathan 5 having referved the bUckjufi of everlafttNg darkneffe to be the ConcUifion of their new Lights, iPet. 2. 17. 3. The Necettity and Efficacy of the Miniftry appeal's by the ends for which it was ordained* which being many, the ApolUe comprifes in few, but fuliphrales, Ephef 4 n. &c. 1. Chrift ordained a Miniftry for the Reftauration of the Saints, fjrthefettingofthem, as of disjointed members in their proper places: There was a disjun&ure made;by the fall of our firft parents, and hence it is that all cf ushave variouily erred and gone aftray : Therefore God to reftore us,hath given vai iety of gifts to his Minifters, to knit us to Chrift cur headland us all together, as fellow- member. Andasfbrthe Reftauration of the «Saints 3 fo 2. For their Edification* He hath given us Teachers, that we may be built up in knowledge Preachers of the Word,that by them we maybe built up in our moft holy Faith , Which comes by hearing. 3, For the fettling and efta- blifhing us in the Truth, that we may arrive at a Raid manhood in Chriftianity, and not like children be tofled too and fro with every winde of Docliine, nor be drawn afide by the Height and cunning craftinefs of men, whereby they lye in wait to deceive. 4. For the confervation of the Unity and Harmony of tie <■ z i \dn Jfology for the Minittry Ghap. Hi. the Church, in the • Woiihip of God, that me may fpeak the truth in love. 4. Our Infirmit'es and Miferies do fufficiemly fpcakaNe- ceflityof a Minift-y . We ate ail by nature fick of an Heredi- tary Difeafe, and do therefore need 2 favoiy and faving Mini- stry, to keep us that we die not of tins Sicknefs, and to reftore us again to peifeci fcundnefs. Nay » we are all by nature diftanced from the mercy of God, are deiliture of all innate Jtrength, whei by to hel pour felves : Nay, we arenotonely iick, and unable toreitoreeur feJves to health, but even dead in fin, Efb.i.j* and therefore befure unable to rciloreourfelvt - to life j and 10 we are obnoxious to the heavieft wrath of tn Mlmighty God. And does not this fad condition call for hinifiry of Reconciliation ? 5. i he Neceflity of a Mini/try appears by the fad condition cfthemthararcdeftirure of the preaching of the Word, as may be exemplified in the Jtjpjfometime wanting it, and the Hea- thens at this dzy + witbout a teaching Pw/r^and without the true God, are put together, iChron 15.3. And the Heathens that want this Miniftry aje without God in the world, without Chrift, without bope t Epb.i.ii. When Mofes the lews Miniffer wa* away •but five or fix week*, the peopJepufently become idolatrous, Exod.32.1. After Paul's departure, grievous Woolves are feen entring in amongft the people, ilS.20.2p. where there is no vifiott the people perish, faies Solomon, Prov* 20,18. Where there is w Miniftry of the Word, we may exfpeel whatever evi/1 is eX- preft or ilgnified by the Hebrew word ( V?2 ) which we tranflate {perish) 1; Denudation, ©r llripping off the true and faving knowiedg of God, faith , love, with the whole Armour cf God, as alfo of Divine fafeguard, and protection. 2. Rebellion, rifc.againft God, and againft men. 3. CeiTa- tion from the ftudy of good learning, performance of good duties, and practice of good works. 4. Separation, notonely from God by Apoftafie, but one from another, b>* cruel en- mities, and carnal Errors, as ft.eep having no Shepherd, an< ( as when there was no King in lfrael, fo ) if there ihould ben' Preacher in lfrael, every one would do what famed good in h 9wn eyes y Nay, 1 doubt not to fay, if lfrael were nothing e' but Kings, yet, if there were no Preacher, they would a do fo. W Chap. 1V» and it's maintenance. We fee fome good fruits which God is pleafed to hand over to us by the Miniltry, fome fad fruits of the want of it, and Tome Arguments, evincing theneceffity and efficacy thereof : What 'remains , but that we maintain and flick to this Mini- ftry 5 love, and reverence the Minifters, at leail for their Work fake. CHAP. IV. the Doftrine is apply ed in an Vfe of Information* THe Corrolaryes ilTuing out of the bowellsof this Doctrine, thus explicated and demonftrated > will ferve for Infor- mation, Jnftrudion , Confolation, Reprehenfion , Ex- hortation. i. For Information. There is then a Minijlry in the Church* To what purpofe are all thefe Names, and honourable Titles, if there be no fuch Order, as Minifters, in the Church? Which Order is not of a moneths, a years, or an Ages Hand- ing, but muft be contemporary with the world , even in its hit Ages : There is, and fhall be a Miniftry in the world , fo long as there fhall be a world for it to be in ; which we fhaH prove by Arguments; i. Confirming the truth. 2. Infiim- ing and confuting the Caviils of the Anabaptifts, i. It is plain, by thofe Evangelical I Propheftes and Promifes, by which God hath made himfelf a debtor to his Church. He ftandeth engaged to his people, in all ages, as well as to thofe of the Primitive times, to give them Paftors according to his own heart, who fhall feed them with knowledg and under- ftanding , Jfa. 30. 20. lerem.}. if. and tj, 4, Izecb. 44. 23. 2. It is plain by the Promife of Chrifts prefence, and help with the Miniftry of his Word, to the end of the world; the enrollment cf which Promife we may fee Matib.i2*zo* loe, I am with you ( not a day, nor a year, but ) alway , even unto the end of the world. Although it may be fha ken fore in this world, yet it fhall not be pluckt up by the roocs; although many may , and do gnafi* their teeth againft it , yet fliall F they 23 \An Jpology for the ffitniflry Chap. IV- ' they not be able to devour if, for'Chrift will build his Church, and the gates of Hell Hull not prefaii agaioft it*, or its Miniftry, Neither did our Saviour make this Promife only (though chiefly ) to his Apoftles , but to all his Mir.ifters alfo in generally that either in times pari have been, to us who now are , and to them that (hall be after us A even to the end of the world. 3. The Offices of Minifters, and the works of the Miniftry, fhall be perpetuall , Therefore flaall the Miniltry it felt laft alfo. The Preaching of the Word, and the Adminiftration of the Sacraments are Offices of Minifters, and works or the Miniftry; but thefehave along-liv'd Charter, a promife of perpetuity, and an injunction that they be perpetuated, A Miniftry was given , not for one age , but tor all ages ; not for the Edification of one man , but of the whole body of Chrilt , the Church, Epb. 4, H, is* The Adminiftration of Sacraments mult extend it fclf to the utmofl: times, and laft age of the Church, Mattb* 28. 19,20* 11 Cor, 1 1. i6i. Now whileft the Office continues, they muft needs continue that execute it, Where there is any Religion, there muft be feme fee apart to maintain it* Bad himfe!f;,if he be a God, muft have his Pn'efts. The fame may be found in Scripture concerning the fictitious crew of all thofe deviiifh Deities , which the Thitiftinct, Egyptians t Moabitct', and Ammonites worshipped, 4. It is plain from th&nece/fity of this Calling: Without faith no Salvation, John 14. 1 6, Without the preaching of the word no faith) Rom. 10. if» Without Preachers no preaching , and with- out a Miniftry there can be no Preachers; For, How shall they peach except they be fent\ So then, without the miniftry and Miniflers no Salvation, So long as there fhall be any to be faved, God will provide fome, by whofc hands he will fave them. 5. Whildt there fhall be a Church, there muft be a mi- niftry of the Church; But God will have a Church militant upon earthwhileft fun and moon endure, Jfr.ji^o". Matih,i6> b8. Epb^.ii. It is necefTary therefore, that as there ever hath been a miniftry, becaufe there ever hath been fome rkdr, r Q there fhould be a miniftry for ever, becaufe there (hall ever foe fome Elecl, whole Salvation (hall becarryed on thereby; shautfliouldbecoramenfurablcwith the Churches neceflnies, - Whileft Chap. IV. and it's maintenance. \± Whileft God (hall have upon earth a Church to be built > a Vineyard to be planted , a field to be tilled , a Flock to be kd t an harveft to be reaped, andfoulesto be fayed; (b long will he have builders, planters; tillers, uVpherds, reapers, Savicurs> and a Miniftiy tor the accomplishing of thele things ; fee Aft, \%. 10,1 1. 6\ It appears, in that it is faid to be thepriviledg, and is reprefented as the Property of the New leruialem , to have no Temple in it, R*y. 21. 22. The Church Triumphant is the Church, and the onely Church, that needs no minifiry, mini- fters , or ordinances ; For God is all this to them ; Inftead of the word of God, they read in the God of that Word; inftead of the reprefentation of Chrift in Sacraments , they have the enjoyment of him without tlieheip of fhadows or types, Th« immediate enjoyment of God in this life, without the means, is fure then a fancy onely beieeming the heady brains, or rather brainlefs heads of Anabaptifts. It is the proper PriviJedg of the Church Triumphant to ferve God immediately, without Temple or Ordinances; Amongft them it is, that Tropbtfits sb*H fd'tly i Ccr.ijX But in the Church militant they are to be highly efteemed, i Thef. 5. 20s 7. It appeares by the care of the Apoftles for the continua- tion of their SuccelTors , and the perpetuation of a Minifiry in the Church. Taul commands Thus to ordain Elders and Bifiiops in every city> defcribes the perfons to be ordained, and prefcribes rules for the ordaining of them, Tit.i.^ 6,7,8, &c. He commands, and cautions Timothy alfo about the fame thing • and bids him keep the commands relating to this Minifhy till the appearing of the Lord Iefus Chrift; which Injunction is not onely laid upon Timothy in hisowp perfon, but upon all the Minifters of Chrift that iball be in fucceflion to the end of the World. 8. It appeares by that honor, reverence, and fubmiffion* which, by vertue of the command, is due to the Succeflours of the Apoftles, 1 The fa, 12,13. Thili. 20. Hffcijuijrs Which things a fo long as they are due, muft needs have, and prove Minifters of theGofpel to whom they fliall be given. And if you take away them that are over you in the Lord, your Mejfcngers, them that have the rule over you, and that watch for your foules, I pray yon tell me, where will you beftow the high tfimtiok F * %£, JnJpoIogyforthefflini&ry Chap. IV. 2nd low, the testation, obedience , and fubmiffwt which the great Apoltle commands to be given, in the fore-quoted Texts. 9. It appears by that conftant provision thatGod.has made for his Miniltersi ordering them honourable ftipends for their work, Gdl.6, 6. iCor.o. 11,14. 1 Tim. 5.1 7,18. which provir fion is laid up in the ftore-houfe of theGofpeli, not onely for the Apoftlesfake, but ail theirs that are Minifters of Chrift in fucceffion. Now to what purpofe fhould thefe commands of God remain in the B i bJ ^ > if there ihould not be a remainder of Minifters ftill in the Church. God needed not to have provided meat foe his Minifters , if he had been minded that men (hould have fewed up their mcuthes. Away with the doting crew of A :ubaptifts then, that defpifrng the Word of God , and Miniftry of that Word , and Minifters of that Miniftry > g«*pe for the downfall cf Revela- tions into their mouths, and ftare after New Lights. Away with them to the Law and the Prophets. Why (land ye gazing up into heaven for new difcoveries ? to the Law, and to the Teftimony ;.If they be not according to this Word, it is becaufe your new Lights have no light in them, I/4.8. 20. God hath ordained and cftabliifaed a publick Miniftry , and forbids the confulting of Diviners, Obfervers of times, Enchanters, Charmers, Witches, Wizards, Necromancers, Beut. 18. 10, ix, 1 2. No, nor muft mens own Fancies lead them, their own inventions be fet up to give Oracles; But in all doubtful! matters, confult the Minifters of God, verf.11;. Is there no light in the Word of God? or, whether are your eyes out that ye cannot receive it? Is that nothing but a dead letter now, which in S. Pauh,dzyes was fo quick andfpirituall, Heb* 4,12. Isthereno God , but in the ftill voice of your ipirituall conceiverrtents and Revelations now adayes? Well, Jet's hear. What your fpirit has to fay againft pur Chrift , who has bidden €c^ and \mb and faftifc. CHAP, Giiap. V r .* and it s maintenance, •■? CHAP. V. Tbe Cavills and Fallacies of the Anabaptifts, Socinians ? Swcndfcldians, and EnthufaRs are blown away* Ohj. l, ~T*He firft harbour of thefe Libertines Opinion in m. this thing is pretended to be in lerem.\ 1.54. They shall teach no mote every man his neighbour , and every man his Vrotberi faying, Know the Lord, for they shall all know me , from the leaf of them , even to the greatesl of them , faith the Lord- y Therefore fuch a thing as the Miniitry of the Word is needlefs under the New Teftamcnt. Anfw.i, Words are not properly Scripture, , butthe (enfe; neither does the Scripture properly coniift in the leaves of words, but in the root of rea/on j the Word or God is not to b« taken formally , as it is defcribed by words and fyllables, but materially > as it declares to us the minde and counfell of God - y we muft not flick in the bark, for that hath involved the Papifts and Anabaptisls in many Errours. 2. If we muft needs have lb much regard to the letter of the Text , it rather takes away Private Inftru&ion , then Publick Preaching j for God does not fay, there fliall be no publick Preachers , but They shall no more teach every man hti neighbour, and every man his brother. But neither can wedifcard private Inftrudtions under the Gofpell , if $.J Paul be a Gofpell-man, w no P r efleth this duty 9 Colejf. 3. 16. 1 Tbefi 3« The Text is a Promife : Now Promifes muft not fhoulder out, nor overthrow Precepts ; nei;her muft the means be taken away , becaufe the primary caufe is laid down and aliened* God feeds all, it does not follow therefore that tillage is unnecefTary, or bread needlefs, for by thefe means God feeds us. No more does it follow > that becaufe God teacheth , therefore the --miniitry- of his word is unneceflary, for God teacheth by theminiftry of his Word. 4. The genuine fcope of the Text is to (hew us , that Gbd teacheth his ElecV, not oneiy externally, by the miniftry of-his Word, but internally, by the miniftry of his Hoi} Spirit. . Neither does the Prophet fpeak abfoluteJy, limply", and I An apology for the ZMinifiry Chap. V. and inclufively; but comparatively , as the 'Holy Ghoft frequently fpeaks. Things fpoken negatively in Scripture, are oft times to be underftood comparatively, and arenottobe expounded (o much by (not ) as by ( not io much, ) which is plain in Hof.6.6; Pfdl.%o,S. PfaL 51. 16. John 6.38. 2oA« 7. i4- and many other places : So that the fum of the Prcphets words wiJleafily be, There (ball be a fuilerand clearer knowledg of God in the timesof the New Teftament, then there was in the tirnesof the Old, i. Becaufe under the Old TeftamefS Chrift was Obfturely inadowed cut in Types 5 but under the NeW he is plainly preach'd, and fhe Wn openly j inf orriuch, that a very boy, well catechtfed and inflruded doth underftand the Gofpell concerning Chrift, beter then many of the Priefts of the Law did j which istheaccompliihmentcf that PiOmife, lfa. ii. o. The earth shall be filed with the knowledge of the Lord. 2 . Bccaufe there are farre more that are bleiTed with the faying JknowledgofGodin the times of the New Teftament, than were in the times of the Old, the Preaching of the "Word not being reftrained to one Nation now, as it was then , but common to all. 5. By reafon of the more plentiful! EfTufions ct the grace of God there iball not need fomuch pains and trouble to inftrulr the EJecl now, as formerly there needed. This is plain from verf 3 3, whereitisfaid, 1 mil write my taw in their hearts , not in their lips, not in tables of ftone.% not on the fringes of their garments (as it Was fometimes among the Jems) but in their hearts, by giving them pious affe&ions, and inclinations forthe Law of God, Tfeatof C<*/W» upon the place gives the fubltance of the Interpretation; God, who had more darkly repeftnted h.mfelf under the Law , prcmifeth a more glorious discovery under the GofftV ; info much, that the knowledg of God shall be then, as it were, familiar, and common; But it is by an Hyperbole that he ctmmendeth this grace , wbenhefaies, that no one shall need any Mafter or Teacher , but ereiy one shall he fuffictently inslrucled: Neither yet does he fay exaflly, that they shall not teach every one his neighbour, hut they ihall not teach every one his neighbour, (aying , Knew the lordy i. e. there shall be fuch a meafure of hpowledg, that wen shall be no longer Abtctdariaur. For this fbrafe ( know the Lord ) fcemstof>ouit*tthefiiftb*ginm*g 9 and rudi- ments of Religion. The minde of the Prephet in this place (which we willingly yield ) can be nothirg but this, thst God Chap. V* and it's maintenance. ?a God will fend out a greater light, and greater meafures of knowledg in the times of the Gofpell, and will deale more freely and familiarly with his people then, than former- 5. If having given the naturall fenfe, & genuine fcopc of the texr,we may ule an anfwer ad bomitum, 1 would fain know Why the Anabaptisls atad Quakers, that ftandupfor thislitterall meaning! and apply the promife to our days, can make them- ielvesthele new lights, and the heirs Of this promife, and yet goe about faying, tyiow the Lord, Certainly if this be the mean- ing of the promife, thde be the times of rheaccomplifhment of k, and they the perfons to whom it belongs, they contradict their interpretation, and even break the neck of the promife, in going from town to town, from ftreet toftreet,from houfeto hou'e, teaching men to repent, to turn to the Lord, to know the Lord, and a great deal more of this, and To take Gods work out ef his hands, tor they fhould be all taught of the Lord. And if they (ay, true men ihall be taught of the Lord » but it (hall be by the means of men, then why are not we as fit to teach as they ? This now brings to my mind their 2. Obj Which they build upoa, If, 54, 13. where God promifeth that all thefaitbfull shall be taught of the Lord, Therefore the Mimftry of the word is neediefle. Anf. 1. This rather raiteth up then razeth out the Miniftry of the word, of which there (hall be need in the New-Tefbmenr, nolcffetheninthe old. Allknow that Scripture is the beft in- terpreter of Scripture, Now Chriftteacheth us what it is to be taughtof God. lob, 6> 45. God teacheth us two ways, by the outward preachingof his word and by the inward revelations ofhisfpirits. God here promifeth that his eledt ihall be taught, not only by the teachers of the Church from without, but by the Holy Spirit from within. Chrifthns in this text of the Pro- phet feera to be purinoppofition to the lews, whofe teachings underthe old Tenement were more externall then internal!. And it is here promife H that the fpirit of God lhall be mightily efficacious by the Miniftery of the word, and that it ihall be more free and liberallin diitributing its gifts and graces under the New Teflament. So thatthefe two kinds of teachings are rather united in this text than divided. To be taught of God is not [ 4© ^n Jfology for the Mini&ry Chap.' V not to be taught ot him immediately, but mediately by the preaching of the word, as appears from I ul^ 10. 16. >!S. 10* 33. But further if this text of the prophet be interpreted tor the overthrow ot the Minifhy ot the word, how will it agree with leu 3. 15* Mat. 9 i2. 20. Rem. 10. 14. ? And agree it mult, un- Iclfe you willha've the fpiiit of truth to give himfelf the lye. O/vwfpeaksappofiteJy. It is evident how miferably they dote, who abufe this text, tor the overthrow of the minittry cf the Word, fo much ufed by, and ufetull to the Church. They can- not be owned for the Children of. the Church, that reject her ..education. And it isin vain to boaft the revelations ot thetpirit; for the fpirit teaches none, fave thofe who fubmit themfelves to the miniftry of the Word. Account we them therefore the brats otthe Devill, not the genuine begotten of God, who re- ject this holy ordinance of his own inllitution. For we fee thefe two, (the Children of the Church) and (the taught of God) are fo much the fame, that they cannot be the taught of God, who will not be taughtin the Church. a. If wemay make an anfwer adhomintm. It little becomes the Anabaptists to decrye a Miniftry, and forbid prophefying who other wi(e bid all to do it, plead the caufe of the gifted brethren fo ftiffly, and give them a licence, for prophefying at their pleafure. No wonder it they would fet Scripture to- gether by the ears» and make contradictions in them, who them- ielves do contradict themfelves, and whofe latter.opinionsdo fall out and quarreli with their former. 3. Obj. Is grounded upon 1. loh. 2. 20, 27. Ye have an unclionfrom the holy one, and ye kpow aU things - y And ye need not that any man teach you. The O bjection fram'd for the purpofe of our Libertines and New lights, will be of this form, who ever hath the fpirit of God, underftandeth the Seriptures without a teach- er, But we have this fpirit of God. Therefore we undeiftand them without any teacher. Anf 1. The Major propofition is falfe. For whem the fpi- rit of God teacheth, it teacheth by teachers, Eph. 4. u. and not immediately, as was made to appear before. This anoin- ting teacheth you all things, that is, The fpirit of God h effica- cious and powerfull by the preaching of the word, to enlighten the minds of the faithtull in all things nccefLry to Salvation. Thefe elect perfons knew aU things, and foSr. Paul could do all Chap. V» and it's maintenance. 4 all rhings hefayes,andyet I dare fay there were manytfnngj, that they did not know, nor he could not doe: whatfhallwe fay then? Why not that thefe ele&perfonswerefo many Gods, which they muft be, if they know all things. Ion. 21. 17. Not that Paul was Omnipotent, not that theie were Omnifci- cntj But Paul's Omnipotence, and their Omnifcience mull b: limited. The one could do all things belonging to his calling, the other knew allthings neceflfary to Salvation, atleait in fome good meafure 1 they knew all things which might ferve for the difcoveriag of Anti-Chrift, and the avoyding of his fnares, which is there the fubjedof the Apoftlei difcourfe. Concer- ning thefe things, or concerning the fundamentals of religion, ye need not that any man teach you ; which words elfe are fpoken comparatively not abfolutely, and come te this meaning. The fpirit of God teacheth you fo plainly and powerfully, that no one needs to beftow much pains to perfwade you concerning heavenly truths. The Major proportion being pull'd down, the Minor thggr.n , and the conclusion appears to be a mere delufion. z. It they that have the fpirit of God and the Holy anoin- ting, kn° w all things, and need not that any me teach them any thing, in the fenfe which our Enthufiafts would interprete it, I wonder that the Apollle lehn could fo farr forget himfelf, as to write anFpiftle for the iuftrudion,£c edification of fuch Om- nifcient perions as thefe were. This fenfe of the text, which our libertines will ftitch to it, will not only render the Apoftle contradictory to Chrift Iefus his Mafter, Mat. o. 38. to the Apoftle Paul i. Tim. 3; 1. and Eph. 4. 11, n, 13. but to himfelf aifo. As though a man fhouid goe and teach another, that he need not be taught. So that furely>^ \mw all things, muft needs be meant but of fome things, and ye need not ihatany one teach ;w,fflu(i be limited to fome things only, wherein they were (o well verft. 4. Obj. God can fave the EleiS without any Miniftry, there- fore he will. Anf, This doth not follow: An argument from Gods power to his will is not concluding. God could have faved Xoah without an Arke, but he would not. He could have inftrutfed the lews without Levite5, have propagated the Gcfpeli with- out ApoiUes, but he would not. He could fave us indeed G without 4 2, Jfn Jfology for the Jlhmflry Chap. V* without means, but it has pleafed him to make ufe of means fo* the regenerating of us, and to fprefcnbe thole means to us. Rom. io. 14. Where the Apoftle in an elegant gradation, flu weih us by what means, and in what order to faith and Salvation, we arc fitted for glory, 5. Obj< Although the Minifhy be ufefull for .regeneration^ yet it isulelefle to ine regenerate. Anf. Why do ye not lay al(o that mentis nece/Tary for Chil- dren, but fuperfluous, and hurtfull to men of jge j for we are ,, fure that the word of God is meat. The Apoltle Paul appears , ob;of another mind, Eph. 4. 11. The Miniftry of the word null continue (not for a year or an age, not nil we be regene- rate, not till we havegot a little fhengrhj but) till weall come in the unity of the faith, and of theknowledgof the Son cf God, unto a perfect man, unto the meafure of theftatureofthe full- vieiTeof Chrift. Not only till we be united to Chrift by faith, but till all the eledfc come to a petfeei knowleog in the beatificall vilion, and to the full ftatute of ChtilL 7 here .remain many fcilesyettobcftruckenoiTfrom themo/f enlightnedtyes in the World, andfome cubits which may (till be^ddedto the higheit ftamre in this WQfld by the* word ckGod. The word of God is not only the feed, of which the Chiiftian babe is born, but thefood alfo, by which the Chriilian man is fed, 1. Pet. 2. 2. and is not only the inifrument of regeneration, but of edifica- tion alio, Atf. 20. 32,. .1. .Tim. .3. i6 t 17. Therefore the Apoftle would not have believers to forfakf the AJfembltng of thtmfdnes tpgttUr, by way of Chriftian congregations to handle, and hear Gods word. Hcb. 10. 25.. The word of God preacht, that principle of regeneration, is alfothe principle of nutrition. Jeremiah was regenerate, yet he eate the word of the Lord, and it was to himih* joyund rejojrcmgofb'tshejTt. Ier, 1 j. 16% David was regenerate, yet the word of God, was more ( weet to his tafte then the molt clarifyed honey, more de- ferable to his eyes, then the molt refined gold, Pf. 19. n. leb was regenerate, yet he hid, or rather hoarded up the Com? mandements of God, as the belt treafure, in his heart, as the belt treafury; Nay, he cfteemed the words of Gods mouth more then his neceflary food. lob. 2;. 12. Nay, fince the beft faints upon earth are by nature flow, ifscure, apt to loofen themfelves from God,, and obnoxious to many Chap. VI. and it's maintenance* manywandrings both in head, heart, and hand, ( asisfadjy exemplifyed in Satnpfon the Jti ongeft of men, David the molt humb!ed of linnets, Solomon the wifeft of Kings, Peter the boi- beft of believer? ) fince blindnerTe in part happens even to the deft of lfrael, and no m^n even was or will be up on earth, ei- ther fo compieat in knowledgor grace, but that femething will remain to be added to him, Phill. 5. 12. 2 Pet. 3. ult. we have daily and hourly need for, and ufe of the word ofGcd, whereby our ignorance may be inftrutfed, our faintingsrefreuVd our weaknefs ftrengthned,ourdullnefs quiefcned, cur wander- ings reduced, our waverings refoived,and we built up in grace, and in the knowledg of our Lord and Saviour Iefus Chrift. CHAP. VI. Mdny ufes ofinftruftion ariftngfrom the Mime. i.TJEnce we may fee the abfolnte neceflity of a Goffe!« JlI Miniftry. Take away this fait, and you have the world ftinking in fin prefently. The whole world not only f'allethinto, butlyethin wickednefTe, i.Ioh. 5. 19. andthere would lye and rot, to all eternity, were it not for this fait. Take away this Miniftry, and ye takethefunnecurof thefitmamenr. For w hat is the world without the Miniftry of Gods word, bu t thepiclureof hell, nay very hell uponearth, wherein willbe no order, andeternall horrour. That of the Conftantinopolitans isallmoft more common then that it needs to be repeated, It were better that the fun did not shineitban rfe 15. i Tim, 4. 16'. By this men are turned from darknefle to light, and horn the power of Sathan to God. ler. 23. 22. Luk. 1. i6\ 17,. By this Chrift hath propagated his Church 8 overthrown the Kingdom of Sathan, and the powers of dark- nefTe* viz.. paganifme, idolatry, fuperfwion, and ignorance, £,#£.10.18, ip. This flops the blafphemous mouths, and cuts out the very tongues of that peftilent generation of Iefaites 8 and Romilli agents; Therefore when God wiU haften the downfall oiAnti-Cbrift, he will not doe it byafecularpower, btatby the fpiric of his mouth, 2. Tbe[. 1, 8. that is, By the power of the Gofpell preacht, by Minifters not Magiit rates, by whom alfo he hath founded true religion, kept it upon its Legs, when it was founded, and reftored it when it was fallen. To thefe he hath given (that which he hath denyed to the greateft Monarchsof the world) the Keys of the Kingdom of heaven, Mat.i 6. 19. lob. 2©. 23. So that what the/ bind on earth, isfaid tobe bound in heaven, and what the/ loofe, to be loofed alfo. Hence fomeoneaot amiiteinferrs that a Minifter rightly difcharging his office, hath not only preheminence above all other private perfons. but even Kings and Princes; to which Chr/foiiome gives his fuffrage; That the very Angeils of God in heaven in this may give place to the Angelis of God, which are upon earth, who although they be themfeives in heaven, yet have no Keys to open to otners. Take away this Palladium ue. come who will, and take away our place, and nation. Behold the difafters and diforders, and the omnifarious caiamiroufneilc of shofe times, wherein Jfiael was without the kpowU>fth* true God, Chap. VI: and it s maintenance, ■ #jk Go4> without attaching piefl, and without law, 2. Chron.'zt;. 3, j. Take away this light, ye have nothing but (tumbling, nh. n. io. Take away Pailours, and ye have men , like Seep wan- dring; Take away thcfe guides, and ye have all ditches every where filled, with the carcafTes of the blind, that are fallen there. Take away this light, and let us fee what folid comfort, innumerable gold, uninterrupted profperity, and friendlyfo- ciety willafford. Takeaway this Aike, and then lhewmeche glory oilfraeL Ignorance and impiety goe together in the Gof- pell texture, Eph. 4.18, and there is but a letter between Igno- rants, and Covenant- breakers, Eo/». 1. 31. If ye would find jwksr, cruelty, (earch the dark places of the earth, tor they are full of it. «»&»ti« P/i 74. 10. Come fee and heare the wife man's whoremonger bewayling himfeif at iaft, Prov. y. 12, 14. I have not obeyed the voyce of my teachers. Behold the root of bitternefie, the foun- tain of his fin, Nor helmed mine eare to them that inflrucled me* Hinc ilklachrym*,hc?s the ground of the complaint. Wherefore the Lord promifeth faithful! paftors as a great blefling, and lin- gular kindnefle, Ii. 30* 20, 21. The Lord will give you the bread ofadverfity, and the water of affliclion. Behold the fore? But thy teachers shall not be removed into Corners any more 9 thine tys shall fee < thy teachers. Behold the falve? Alchough we fuffer hunger, and thirft, and adverfity, for tryall and purgation, yet if God willbeprefentwithusin our teachers, who may flrengrhen the weak, cheare the fad, re-reft the fainr, and teach us the ways of the Lord, our hunger will be as good as plenty, our adverfi- ty will out-fhine profperity, and our thirft artwaged by the waters of the Sanduary. And on the other hand, as hunger and thirft are blefiings with the word, fo is a famine of the word the greateft curfe on this fide hell, though in the midft of plenty and profperity* fo is it reprefented, Aw, 8. u. If. 29, y t 10. what is the body to the foul* no more comparable in value, then the cloaths aretothe body. And fo consequently what is the fuftentation, and nourishment of the body, to that of the foul? Wheat is but chafTe to the bread of life; Wine is but water to thedroppingsofthe Sanctuary, Honey is but Waxe, nay, very bitternefie to the word of God; Pf, 1$. 10. And fa confequently what is a famine of bread, or oi water, to a fa- mine of the word of God ? which is the moil excellent food of the moft excellent fubftance in this world , even our precious fouls, 3, This ■ 46 Jn apology for the JMiniJlry Gliap. VL j. This acquaints us with our tni ferable condition , by natures It gives us to underftand, that we are altogether deiiitute of • zhzfaltof Mortification and Repentance. If we were found, and could fopreferve our felvcs.what needed we this fait: what i unfivory, filthy, (linking, corrupt carcafes are men, till they be ieafoned with this heavenly fait I Let us therefore blefs God for this Seafoner, and that he hath caufed umo be broughr forth, and brought within the found of the glo- rious Gofpell: and pray with all earneftnefs, that, as God hath out of his mere goo'dnefs ordained a Minillry for us, that he would preferve it amongft us ;as he hath fet.it up, fo that he would keep it Handing, whileft the world it felf ■flnll ftand. 3 . This acquaints Us with the dignity and efficacy of the facrcd 'Miniftry* of all that ferve and roinifter toChrift, his Am- balTadours are his chiefeft fervants, and choifeft minifters* Their miniftry is molt excellent , becaufe they minifter to God,'H«fr.$.i. and that, not in the things pertaining to this life j but in the things that refpect theKingdome of God, and the everlafting Salvation of men : this miniftry is called a thing not fmall, Numb. io\io. nay, it is called an honour, Heb* 5.4. nay the Prophet puts a beauty with an admiration upon the very teetof the Gofpell- minifters, Ifa.^2 7. How beautifull are the feet of them that bring good ty dings of good , that publish fal- vation y how could the be uty of them be exprcft more fully, than by fuch an elegant particle of admiration ? and jet, if the beauty of their feet muft have an admiration borrowed to exprefsthem, by what Iliail w, exprefs the beauty of their faces? Learnhence, what agl >i us treafure the Gol'pell is, what a glorious Office the Preaching of iris, what glorious and honourable fervants the preacher cf it; they ruve been a delight to the very Kings of the earth y who. in token of honour and reverence, have called ihen>/,- turion falling down before Peter the Apoftle,and worfhipplng him, Aft* jo. 25. Oh flupendious humanity, and humility! a Roman Captain , a Gentleman Souldier ftooping to a poor Apoftle, and offering him honour, not onely more than could be exfpected, but than durit be accepted: Lo Alexander the grand Tenant of the Uoiverfe (whore ranging foul knew no confines, whofe ita r ely fpirit fcorn'd to own any Monarch) ftooping before, and doing reverence unto laddus the lewish High-prieft, lofepbus, Antiqutt.l. ii> e.B. It is not much that Abulia and PrifciUa ihould expofe their lives to danger for Paul's lake, Rffw.16.3,4. but-yet it fpoke their great affection to , and eftimation of him Obferve the reverend carriage ofthenobie Gbadiab, GoYsmom of the Kings houihould, towards Elijah a poor perfecured Prophet, 1 Kings 18.7. He fell on ibis face, andfaid , io. And yet the meaneft of the taithfuU Mi- nifters of Cfrift ( in regard of thecleamefs of the Doctrine taught by him ) is greater then he. The great excellency and dignity of the Sacred Miniltry will eafily appear, if we confidcr,- iv The c 4<5 Jn Jfohiy for the Minitiry Chap. VI. . !. TheAuihour of it, not man, but God. The commen- dationof. che Scriptures is, thattheyare •rt*****',^ a Tiw. 3.1^. The commendation of Believers is, that they are ©i^We/, 1/4.^4,15. The f^me authority commends the Miniftry of the Word, Epb. 4. ii. «t»« *'•"» Chrift gave fome Apcftles, &c. He puts his Ministers into Con and teach all Nations, baptizing them. And S. Paul magnifies his Miniftry by this authority,! Cor. 11. iCor.i 1 and Gat 1. 1. Paul an jipofle , not of men, mr by man , but by lefus Chrift, and God the father , Ic is not mans appointment, but an Ordi- nance of God 5 not a humane fiction, but a Divine Inftitution. 2. The Antiquity of it, which alfo commends the good- nefs of a good thing. The Miniftry of the Church is no new Invention, but an ancient Ordination : ior it had been even from the beginning, which the Churches of God have not wanted in any age , neither before , nor under , nor ilnce the Law j Before the Law were the Patriarchs, who inftruc"ted their Families ia the Worfhip of God, and pro- pagated Religion to their Pofterity : Under the Law God had his Pneits, andLcvites, and Prophets , who had their unctions, millions, and Commiflions from him: And fince the Law «VtfSs«u, Chrift hath given Apcftles, Palfors, Evangelifts , Teachers. 3. The Mini/ten of it : the Patriarchs, the Prophets , Cbrifl himfelf , and his Ayopes. Ifaiab was of the blood royal, «n'd 3'et a Minifler of this miniftry : King Solomon commends himfelf to the Church ot God under the name of Koheleth: and amongft other his Titles, feems to glbiy firft, and molt in that of Tfj* Preacher, Fcclefi. 1, The word* of the Preacher, and then it follows, the f on of David, Kitiginlerufalcm. Noab the Monarch of the whole world was a Pteacher of rigbtc- oufnefs, 2 P^f.2.5. Nay, Chris! lefus himfelf, God blefled fcr evermore, came tominifter, Marl^io,^. and to be the Mafter- preachercf the Gofpei, Heb.i-2. The Apcftles ard Teachers that have fucceeded him, being fer up by Kim ( 1 Cor. 12. 28. ) are alfo honourable: For what greater honour c*n there be in Court, then to fuccced in fthat place and employ- ment, Chap. VL Mid its maintenance. |£$ ___ &£ rcent.in which the King's fomhimf elf deigned fometime to be« 4. The Objeft about which it is converfant; notthebody 4 but the foul; not humane Laws, fecuJar concernments , buc fpiriruall things relating to the w 01 (hip > fervice , and gloiy of God, and the falvattou of foules. Phyficians binde up bruifed bodies > Lawyers patch up broken Eftates, whilcif Chiift Miniiters bind up broken hearts, and falve wounded confeiences. If therefore the body be unworthier then the foul, the earth be content to be below the heavens, external!* give place tocternalls; pari'y of reafon will prefer this (acred function before, and let it above all others. 5. rne Sufematurall Effetts thereof, fuch as the Converfion, Sanctification , and Salvation ot man*, In all which the dignity of the facredMiniftry does admirably appear, and in the dignity of the miniftry doth alfo appear the dignity ot the Minifteis. Neither let any one fay, they are fejvants, they are but Miniiters, and therefore not to be honoured ; for that derogates not awhit from their honour : If they be fervants, they are the fervants of the Church of God 5 If they be Minifters, they are Minifters of Cbrtsl, the Lord of heaven , earth, and hell , They are not the fervants of Kings, but of the King of Kings i to whom the glorious Angells do gladly Minifter; neither are they of themeaneftofChriit's fervants, put ln-fome low place of fervice, but they ferve him inthedi/tribution of the molt precious treafure, even Gofpell-grace , 2 Cor. 4. 7. now to be the Treafurer of the Lord , is a greater honour then to be Lord-Treafurer. And if there be honour in themeaneft Office performed for God, as hewing wood , and drawing water for the Sanctuary , and keeping the door of the houfe of God, Pfal. 84. 10. fureiy the higheft Offices cannot be dishonourable. All the things that render any fervice honourable, do concurre to make this great employment truly honourable. 1. We ferve an honour ruble Mafier $ rhe Lord leboyab, the Monarch of heaven and earth. 2. Our fervice is in it [elf excellent and honourable* 3 . Our wages and reward is the bigkett of all others, viz. a Crown of glory j God does not oneiy honour his faithfull minifteif that honour him, in this life; but he has referved a more exceeding weight of glory for them againft the time to come. Oh what admirable honour will be given of God at thelaft H day ijv An Jpology for the JMm&ry Ghap. VI. ^Lay to his .UithfuU Minifters I Then (hall (land forth before God,and his Angels, and all men, Andrew bringing with him his. Ashaians % whom by his miniftry he gained to Chiiftj John with his Afians . Thomas with his Indians $ Peter with his IfSttji. f4«/ with his Gentiles ^ and all the pious and painfull Minifters of Chrift, with the children that God hath given them in their refpective Ages and Generations , and thefe Shall be their crown of glorying, in the pie fence of Iefus Chrift at his coming, i Tbef 2.10. What remains therefore i but that we give fuch honour to nmr Teachers, as is due to the Ambaffadours and Minifters of the moft high God, For although they be fervants, yet are they his fervants , whom to (erve is to raign ; Look not upon them as flaves, but as fuch fervants. to whom honour, reverence, and obedience is due, even by the command of God 1TW1.5.T7. rjr.jt.i*. Hf&.ij.i7. i Coy.16.15,16.' The Apoftle Taut defires the TbeJfaioniam t 1 Thefa.iz t ji. not onely to know* but to acknowledg their Teachers, nay, to love them with a high (train of affeclion , even to an Hyperbole, to efteem them highly in love, which Tranllatioo yet comes (hort of the exptefltoii, »;w£a» «»*** «»v »« «f«»3 »#«>*»r. Let us imitate the GalattanS) whofe very eyes were not fo dear in their heads, « the Apoftle Paul was in their eyes, G4/.4.15. Bus here a double Caution is needful). 1. Let us take heed left thefe Encomiums and com men clarions of the Miniftry lay in us the grounds of pride, left we be puffed up with the dignity of our Office* And to this purpofe 'twill not be amifs to consider, that the operation and efecacy of out 'Mi- niftry is not from our felves, but from God, jft.3. 'i*, 1 3. aCt?,;. 5,6,7. We are onely Minifters, not Lords of mens faith, out Minifters by whom they hetieve > y Our planting and watering avail nothing unlets God give enereafe* The Preacher beats the ears, but God alone breaks the heart; The Preacher teachethi but God gives knowledge the Pieacfter pen wades, but God inclines y lobn baptifeth with water , but Chrift onely mtb the #«f> Gtotf, &ndtviihpe t Matth. 3. 1 1. 2, Let us take heed of dishonouring this honourable calling by unfukeable lives , lives led in drunfcennefs, idlene fs, ignorance* proianenefs, herefie, pride, coveroufnefs, undeanneO T fpcrts and paftimesj let as t?ke heed of being uafavory fait, of t peaking Chap. VI. and it s maintenance* *$\ fpeaking filken Words, and things to pleafe mens fancies j and fo proving rather honey then fait to the finners^ as they were, E&ech. 13. io, ix. They that are fuch, teach others the things which thcmlelvcs contemn ; They that reprove others, had themfelves need to be iirepro- vable; For, VVho can abide the traitrous Gracchi, when The] ma\e complaints againft [editions men f Shall CJodius condemn Adulteries , Or Catiline Cethegus, tporfe thenhee* Certainly he mult needs ffrike faintly upon the Confcicnces of tinners, who has his own Confcience polluted with grofs finnej; and how fhall he inveigh againft the vices of others, who fears (hame for his own ? Hew shall be teach well that lives ill-, or feafon others , who h himfelf altogether unfavoury ? How can the covetous Minifter prefs his people to heavenly mindednefs ; or, with what face can the drunken Doclor commend to another a fober courfe of life? Or, if he d®, 'tis feldome with good fuccefs ; A wicked man may indeed preach againft wickednefs, but will hardly preach it down , except he preach in deed j He that attempts to take a mote out of his brothers eyes , mult either caft the beam out of his own firft, or elfe he will certainly be entertained with the Proverb, Phjrfician healthy felf. He is a Pharifaicall Teacher that faies, and does nothing, ^41.23. 3, fuch take away all authority from their Preachings, plucking down with their life what they build with their language j For, who will obey, when the Preachers teach difobedience ? Of all creatures upon earth degenerate men are the worft; of all men, wicked Chri- ftians ; and of all Chriftians, wicked Minifters; They are the fliame of the Clergy, the worft of Varlets, mi Pajlors but imposlors , mt Doftors but Seducers , not Difpenfers but Vifpetfers, the increment and Instruments of Sathan, and the very piclure of that wicked one; they are like the Statue of Mercury, that fiiew others the way, which themfelves walk not; like bells that call men to hear the word and will of God, but them- felves want ears; like fpunges t that cleanfe other things, but remain unclean themfelves 5 like a muficali Jnftrumem > that H % 'Creates j l \Jn Jfology for the JMnift/y Chap. VI. creates delight to others, but it felt is fcnflefsof any 5 or like she Shipwrights tha,t made an Ark to fave Noah and his Family in, but themielves were drowned. No wonder ( faies a learned Authour) if that polity be made a prey , aad brought to naught t V ol de wno [ e Watchmen are blinde , whofe Preachers dumb , tvhofe Cbant- Cleoian. V m * ^ ame > whofe Pbyficians [ic\ , wbo' } e Teachers untaught , and and humane Learning are indeed ex- cellent gifts from God; but they are all miferably prophaned an fuch a man. A Religious dunce is better then he; And it comes to pafs bythejuft Iudgmentof God, that the devili works more powerfully in none," then in wicked and Apoftate Miniftersj infomuch that they are called Dcvills, lobn.6. 70, 71. the worft name in the world: Such do not onely invite, but even compell, by their example: The examplesof Mi- nisters are cogent, Gal, 2. 14. Chiift therefore threatens thefe sujavoury falls with fad ludgment, Luke 1^ 34. 35. which ludgmeju Ghap. VI* and it's maintenance. »* judgment that we may the better underftand, let us confider it in thefe following particulars. i. Vn favour j fait hath this inconvenience, that its toil nature cannot be repaped. There is no further fait where with this unfa- voury fait can be feafoned. The unhappinefle of it is therefore very unhappy* The beft things in their corruption become the worft. The beft nouriflment becomes the worft excrement, the beft wine is corrupted into the flrarpeft vinegar. Degene- rate Minifters are hardly cured $ for what remains with which they may be reftored and feafoned ? If the people be unfavory> God hath given Minifters to feafon them : Bat if themfelves be corrupt, and< unfavory, what cure fliall we find for them, Thefe vines if they be fruitfull, are the beft trees in Gods garden, and the worft, if barren* 2. UnfavoMj faith unprofitable. It is not fit for the earth, for it will not fuffer itto be fruifull, not for the dunghill, for it will not fuffer it tofrudtify,So unprofitabieare unfavoury Minifters; who are therefore depofed from their Miniftry, and difcarded by the Churches cenfure ; other things in their corrupt ftate are good far fomething, as degenerate wine generates vinegar, and the excrement of nourishment, nourilhes land. But infatuated fait is fo unprofitable, as that it is alfo hurtfulljfo hunfullas thatit makes the very dunghills themfelves unprofitable. Such vile, unprofitable hurtfull creatures are Apoftate Minifters and corrupt j to whom God therefore thxzzin^ih,tejeclion,d(pofuion^ and contempt. Hot. 4. 6. Mall, 2, 8, q. Ez.r, 2. 62. 3, Vnfavonry [alt is troien underfoot of men, which is the height of igmminy and ftnme. So Zceboltus the apoftate cryed our* tread npon me unfav-orj faH. The juft judgment of God cauCes their Miniftry to be contemned, whofe lives are contaminated. Thus the facrifices of the Lord were abhorred, bscaufeofthe vilenefTe of the facrificers. 1. Sam* %. 17. Nay, as though the treadings under feet of men were not enough miferable, the proverb hath layd prophaned Minifters lower then the earth, which fayth, that Bell is paved with the brlmets of princes, and the shavings of prte sis Woe be to that Paftor, that is not true, but treacherous, not lively and diligent, but dull and {loathful!, who is rather the counterfeit of a Paftorthan iodeedfuch^vvho feeds not his people, but his-parfe, and his paunch; wo to thefe 54 'Jn Jplciy fer the [Mini firy Chap. Vf. idol fhepheards, the (word (hall be upon their atme, and upon their right eye, their aim fhall be clean dryed up. andtheir right eye utterly darkned. Zacb. u. 17. God will wea- ken their ftrength, and infatuate their judgments. Such are the puniihments of thefe wicked,un(avous y,unprcfitableMiniilets. .2. Another fort of unfavorj [alt, and gifted Brethren (as they call themfelves ) though how barren oiany good gift, all may fee. Thefe like the Partridges Chickens, run wiih the llcUs upon their heads. Thus the little ducklings fail afwimming asfoon as they are well hatcht, and the Lyons whelps tear* their own pailage into the world : But fuch hafty births are lightly blind. There is an incurable itch of teaching, which polTelTes many wild heads in thefe days, who think they know that which indeed they are ignorant of, nay, are ignorant of their ignorance. In all other arts and fciences, men ufefirft to learn and after to teach. But in divinity we have many that teach what they never learn'd, and become the Mailers of fools, before they have been the Schollars of wife men. And hence it is that this waxen divinity of theirs receives any im- preflion, and they themfelves are mctamorphofed into many ihapes. Thefe do not feafon fouls, but poyfon them, not edifye 9 but dellroy them, not communicate inlhuclion, but convey in- fection. Thefe are plants without Dp, wells without water, ftarrs without light, bubbles broken with a blaft, and waves of the fea, foming out their ownihame, quorum p7ophetia non c 8 n*iTH*{ed ivfi* thefe prophets are fools, thefe jpintttall wen are uud* This liberty of prophefying, this root of manifold here- fyes is to be rooted out, as that which hath eaten as a Gangrene, and infected many. Oh thatfomeHm«/« will oppofe himfelf to this many headed Monfter? many complain of thisevilJ, but few put to their hand for the reforming of it : So that it may juftly be feared, that whilft the inferiors are fpared, more will be infected. The true fhepheards are an abomination to thefe Egyptians. Egyptians* Nay they are wcrfe then Egjptidns: For the Egyptians tempered their clsy with ftraw to make bricke of, But thefe have neither ftraw nor Hubble, neither wit nor learning, nor any other materiaiJs to build with, butdswbe with untempered mortar. Thefe like lerehoam, one of the woift men in the world, tnakeprieilscf the meanefi of the people. Nay, a's Caligula made his horfe Conful,fo thefe make their aUcs preach- ers, Chap. VI: and. it s maintenance] e* ers, who if they can do nothing elfe, yet like BaUamsufa* can reprove the madnefle of the prophets. Thefe are the men that give mouldy bread inftcad oiAmbrofia, vinegar inftcad oiNettar, and poyfons inftead of prefeivatives they mixe tares with their wheat, and dregs with their wine, preach without pains, and are heard without profit. They dream dreams, and then tell them, they caufe the people to erre by their lyes and by their lightneile, when God fent them not» nor commanded them, therefore they doe not profit the people at all. ler. 13. 3$. Away ye unfavory crew of fenfelefle, faplefle, faltlefle dunces, Anabaptifts, Coll/ers $ Saltmanhes, Haggards. &c* In all this tribe, tins crew, what wiUyou (alh j There is not to be found one com of fait. This brood of vipers have come forth in a numerous multi- tude, in this decrepit old age of the world, doting upon opini- ons) and under the pretext of piety, going about to overthrow, Scriptures. Sacraments, univerfityes, all order and ordinances* to confound heaven and hell, with more than a Gigantick con- fidence, and whorifb impudence. Let the heavens tremble, and the earth be amazed, and both be afnamed, that this our Brittain fliould bring forth, and bring up fuch monfters. Are thefe the returns of Co many incomes from above? Are thefe the fruits of fo much patience and love? On we thus requite the Lord, a people foolifh and unwife ? There hath been a famous Church, and a renowned Miniihy in thefe parts ci the world. Nay, and there is frill a Church and a Miniihy, although it ap- pear to be clouded, or rather can not appear, becauie it is clouded. But let us lift up our hearts, and eyes to Chrift Iefus, whofe Miniihy it is, for although it be clouded, yet he will at length caufe^thofecloudsto vanilh,although it lye in the duff for the prefcnt,yet he will not let ic be choakt there. But to thepurpofe. They that are fenfible of the weightineffe of the miniiteriall calling, will not run upon their own heads, nay they will abide thrufting, Mat. 9. $7. Mo fit undertook the charge. of Gods people with reluc'tancy > and Ieremiab after many excufes, and fo do they that know they are about a wctk of continual! pains, inevitable danger, and implacable hatied. And therefore we have Mops fent h) God, £ xod . 3, 1 0. V.aim ftfjratgd^ $6 r Jn apology for the JMiniftry Chap. VI. [epxrated that he should funthfy the moil holy things, i, Chr. 2 J. I ;. The prophets called, the ApodU-s chofen. loh. 6. 70. In a word> all Mimftersare fent. Rom. ia. 15. Hxur shall thi} preach ex- cept they be fent i That is, they can not lawfully preach. For al- though it be evident that many doe preach irut are not fent, yet by what right, by what authority. 'wi : h what good conference can they preach/ except they be fent/ No one can undertake and cxercife the pubjick empinymenr of the Miniftry, except he can fay with the Apoflle, that he i made a Miniiler oftheGof- pll. Eph. 3. 7. he mull flay for a call, left that be charged upon us.' Ier. 23. 21. ■ I have not fcvt them, yet they ranne. Which is yet further plain from the pradife of all in old, and New Telia ment times, who diligently expected and oblerved a million or call to this facred employment. No man of them took this honour to himfelf (that is, rightly, and fafely) Heb. 5. 4. Thatof£«tfw therefore deferv^s golden letters, Sitjttll till God call; Nay>4lthoughtbou wert wi[erthan Solomon or Daniel, yet if thou he not called>flye the ($ce f as hell it (etf^ and (peal^not a word. If God need thee, he will call thee j if he call thee not, thy tyewledgwill not burft thee &c. For God doth never prvfper the labours of them y whom he never tailed to labour •, For although tluy m*j preach tbingsin tbemfelves wbolfome \ yet they do not heal, things in thetnftlves profitable, yet they do not profit the people. But on the contrary, great hath bet tithe [uc- (ej/eoftkofe that havegove at God's [ending, and preacht at Gods bidding. Away with the unfixed Anabaptisls then, who determine any felf-ordeiner of what condition and calling fcever, to the pulpit promifcuoufly without any proofeof alawfullcall; and by this means have brought in a kind of barbarous diforder, and baby- lonilh confufion into the Church of C hrift: which confufion God abherrs, as appears by his reiterated complaints, ltr. 14 14. and 23. 2r, 34. and 27. 15. Chrift reproves the Angell of Thyatira for fuffering lez.abel t who (ailed her felf a prophet ejfe, (but was none) to teach and to [educe many, Xev. 2. 20. God hath aifo punilhedfuch ufurpers with exemplary judgments, witnefl*e> UxjLxh, 1 Sam. 6* 6 t 71 Umiak the King. 2. Cbro. 16, 16, 17. Koraht Datban, and Abiram, who, for offering to arrogate to themfelves the priefthcod, were fwallo wed up alive> into a grave made without hands. Numb, 16. 10, 32. 4. Inference follows, if there be 4 Msnijlry, then there muft be Schools of learning, .and Univerfityes, If the end-be allowed, the means Chap. \l. and it's maintenance 1 " ?c means conducing to that end mult not be denied. It b now no'ecflary, that they, that are intended for thefacred Winiilry, be inftiueled and principled in the Schools, thofe Nurferies lor the Church : As an Orchard, though it be excellently prun'd, raanui'd, and managed, andfet with the choice/} andhuitfulldi trees in the world, wil decay.andat length come to nothing.ex- cept there be a Nurfery of young plants,whicb may be placed and fucceed, in the roome of the barren and dead trees : So the facrcd Mifriff fy cannot long endure fafe and firme, exa pr there be fome formed, educated, inftru&ed in the Schools, and fitted to fucceed in the employment j For MihiiteriaJl gifts are not now adayes infpired into men immediately and miraco* loufly, but mediately gotten by reading, meditation, itudy, and diligent pains , asappeares i Tim.4.1^^^. Hence it hath been the care of pious Princes, to found, endow, and maintain Schools and Universities, in which young Students might be feafoned with, and educated in piety and good Learning a who might afterwards be Champions to defend the truth, and put to flight Erroursaiad Herefies. And therefore let it be the care of all who have power in their hands, ftrongly to defend, and diligently to prelerve the Revenues, and Priviledges of Schools and Univerfities, that the glory of our Church may not fade, but be ftiiJ more and more glorious,: uniefs you will be worfe than the uncircumcifed Philiftines, who are oblerved to have fpared the Colledge of the Prophets, 7/4.10.5. Away then with Familifts, -dnabaptifls t VVeigeliaHs y &c t who rail againft Learning, and Learned men at this rate. They are unfit for the Miniftry who are trained in Schools, and taught of men ; There is no knowledge cfChrifl in Univerfities, They art the Nurferies of wickednefs , the Plagues of the Common- wealth. Oh the .Egyptian daikne{$ that hath overfpread the mindes of men! Oh Impudence,like that of Pope Paul the fecondi who condemned them all for Hereticks, not onely that were Students, but ( whofe hatred of Learning wasfo deadly) that he pronounced All them Heret'ukj, that either in earnefl or in j eft should name an Mniverfuy j who therefore commanded the Romans not to fuffer their children to converfe in Books, or to ltud-y for Learning, faying, it were enough, if they could write and read Thefe men are not more like this Paul the Pope, than I he ^3 An Jfology for the ffiinislry Chap. VI he was unlike to P4«/the Apoftle, whohimfelf was brought up at the teet of learned Gamaliel) and commends Reading, Study, and Meditation to his Son Timothy , as you faw before. Bu; if there be found the feeds of finne in thefe Seminaries, let them b? purged, and not fpoyledj refined, and not con- fumed j made better, and not unmade. Let corruption be drained, abufes be taken away, and the u(q of them remain. 5. It appears hence, that that is a found and favoury Miniflry which biies and pierceth the confcience* of cheheartrs. The Majfe indeed is toothlefle, and cannot bite, but Sail is 01 a biting, and iharp nature. Nothing torments a (inner like the free and fincere Preaching of the Word, Hence it comes to pais, that the fincere and favoury Preachers do pmrchafe to thernfeives all contempt, reproach and hasred; which g.n r e occafion to Luther ( who knew well enough what {alt preaching was ) to define preaching thus, Ji ts a deriving of the hatted of iht whole world stpon ones [elf. Hence it was » that the world hated and petle- cuted Chiiitandhis Difciples, becaufethey teftified of it, that the works thereof were eviil, \0bn7.7. and 15. 10. The Gofpeli, becaufe of its ffoarpnefs, has alwayesbeen the fcorn and deiifion of the ftinking world, requiringthe Mortification ©ftherleih, feif- denial!, and other things unplealajn to corrupt nature* And although thefe fiaarp Corroiives* theje bitter Piiisr do heal and purge, yet fuch is the tendernefsandloftnefs ot themoft, that they had rather rot in their fiones, than to be iharply reproved , although that be for falvation. But this is an infallible Argument of a wicked man, and a hearc lull of putrifymg fores* not to be able to abide the fait of found Reproof, witneis Abah, 1 Kings 18. 14. AmazAab Amos/. 10. and F*/i.v, ASs 24. 25. No wonder then if they have filthy hearts , and ii inking iive% who ftudioufly put away from them this fait, withdraw themfel yea from this Mmiftry. As for us. Brethren In the minillry, let us net faint, but go on with cheat and courage, thanking God that we are worthy to be hated of the world, for it is a good proof of our iTncerity to be fo entreated And ii this be to be vile , to feafon the corrupt world) with the favoury Word of Cod , Oh that we mght be yet more vile ! let « tore ftudy>preach found dodrin* which Chap. VlL and it*s maintenance. which although it be marp,yet its favoury, although ic wound the confcience,yet it will heal, alt hough it be bitter in the mouth yet in the Conclulion will prove fwcecer than the honey and tfte honey-comb. Although the Ploughlhare of the Gofpell touch upon our very foules, yet let it be welcome, it by this means our fpiricuali weeds and thirties may be rooted out. Ghrilts Spoufe is a Dove, Cant. 5. 2, Now Doves love falc exceedingly. Oh then ye Chriftians, fly to the Congregations > where this Salt is to be had) as doves co the windows. CHAP. VIL More Corrolaries ijfuing from the Voftrine* iTHe Third U[e is for Conflation. It is clear, that Sathan does perfecute the found and fincere Miniften ci the Gofpell with all might and main, knowing them to be the main enemies of his kingdome , that feek by ail means to deftroy it, according to what was propheGed ofrhem, Z«£e 10. 18. them therefore he aflails with reproaches, perfccutien, perdition, fire, fword, banifliment, hunger, thirft, and death it felf. He encourageth his Agents againft them, as the King of Syria, did his Captains, 1 Kings 22.31, Fight neither againft great nor fmall , [are onely againsl the King of IfraeU For the King being conquered, the fouldiers flie: the Shepherd being fmitten, the flieep are fcattered. Let not us dream of better ufage from him and his than Chrift and his difciples found from them. The Apofties were counted by the world, as the filth of the world, , the off- [coming of all th'tngs, 1 Cor. 4. 12. men unworthy of the fociety of men , worthy to be extermi- nated the world , and to be troden under foot, taul is counted zbahler Afts 17.1S. a feftilent fellow , nay, if we tranflate the word properly, the Tlaguc it felf, ^#.24. 5. a man unfit to live, Aft-, 22. 22. Chnft himfelf was every where entertained with feoffs, beaten with whips, affaulted with ftones, and at laft put to an ignominious death. But let us quietfy endure all thefe Alflitfions , and patiently undergo ail that I 2 men ?&. JfmJf®kgffo>r^he3tini$rY:* x Chap. VH, men or deviils can load us with, in hope of the glory that is to be revealed. Let wantons mock, let malice iniult, let the world whet it's teeth at us, the deviii fmite his hands at us, Chrift lefus holdeth the ftarrs in his right hand, and wilJ ceN tainly maintain and preferve them. For he is not only the au- thor, butalfothe Protector of the Miniftry, and he hath piomifed Safety to the perfons,and fuccefTe to the pains of his Minifters. in. 15. 20; Luk> 21. i5« This is fhadowed cut by Chrift's right band. For the right hand denotes love,. Hence lacvb calls his yongeftfonne Benjamin or the fon of bisrigbt band. Gen. 35. 3 8, Becaufe he was ^s dear to him as a mans right hand ufes to be :o him. It alfo denotes and promifes protection and the grea- ter* care, Pf. 17.7. The Minifters cf Chrift are his embafla- dors. Now embaflfadors are inviolable by the law of all Nati- ons, and injuryes and indignityes done to them ufe to find a £hatp revenge. If David Co feverely revenged the injury offered to hisEmbaifadorsby the Jmrngmtest who ftiaved their beards, and cut their garments by the halfes, with how much forer vengeance (hall Chrift repay the greater reproaches and indig- nityes with which wicked men entreat his Minifters ? Who ivet curfeth Father or Mother shall dye the death. Lev. 20. 9. Chrift's Minifters zxtffmtuaU fathers to regenerate men, ?s has been already proved, and fpuituall Mothers, travailing in birth iiU Chrift be formed in their people.. Gal. 4. 19* Nay it is evident by palpable demonftrations, that God hath revenged the quarrel! of his violated embalTadors. He hath broken prelati- call powers, and hereticall Councells proclaiming warre agair ft his Ministers. He hath reproved Kings for their fa\es, faying, Do mj prophets no hatm. Pf. J05. 14, 15* He will fmire thorough the ioinsofall that rife up againft them, and hate them, that they rife not again. Dent. 33. 11. WitneiTe Gods dealing with Tasbur who perfecuted the prophet Jeremiah. Ier, 30, 3, 4. the Children that mockt the prophet Elisba, 2, Kin. ft. 2;, 24, King Aw/ who hadilain many of the Lord's prophets, himfelf w'asmiferably flain at Mount Gilboa. Korab, Dathan, and Abiram pay'd dearly tor their confpiracy againft Mofes and Aaron t numb. 16. Jeroboam** hand which he ftrerched out againft the man of God, dryed up. 1. Kin, 13. 4. Afa imprifoned Hanani the Lord's feer, and he dyes of the gowte, notwithftandingall his Phyficians. 2. chn, 16*10, 12. Uasb commanded his fer- vants Chap. V'L and it's maintenance. $ t vantsto ftone Zetbariah the (on of Uboada the prieft, andforthe bloodof the fame 2to/.?4r/r 10. when he lrnll be as a man forrowing,yet:ierein he (hail rejoycej In a time of famine he (hail have this table fpread for him. 3. The concurrence of diy'tne affiftance. Whom God calls to j%uij u het this employment, them he will alio protect and aiTift, and give eiiamjn* in freibfnpplyes of'new ltrength for the discharge 01 the fame, "vat* if. 42. 6. 1 have called thee t I will held thee by tlie hand, And keep thee. Thus will God lbe vv himleif a father, and a Protector to them. Nay, he will not only lave them, but clothe them with Salvation. Pf 152. 16. A fourth corollary may be this. Let us then ftudytopre- ferve mutuall peace and concord amongft our felves. God hath joyned fait and peace together Marki 9. 50. Have fait in youi felves , and have peace one with another. Now what, things God hath joyned let no one pare afunder. Becaufe fait by its acri- mony biteth, therefore our Saviour prefently advifes fo wifely to temper it, that peace may be preferved inviolable. The love of our brother muff correct the fait of correction, and the fait of jultice muff feafon the love of our brother. Andioiball we be in'uperable,bybeinginfeparable, and thill gain many to Chrift: As lighted torches, if they befeparated caufe a fmoake, but if they be united do encreafe the fbme. All wifdome is folly and madneffe except it be ieafoned with peace and charity. As facriticesmuft be without honey, fo neither doth any feivicc or facrifice pleafe God that ifTues from an heart fluffed with anger, envy, animoflty, and bitternelle. Let lis not forget that there are many Canaanites and Periz,z,ites in the land that are offended at our differences, and from them feek cecafion to op- preffeanddevoure us. Let us by mutuall and univeriall con- cord therefore grow in o one body, into one foule, thinking with our felves what an incongruous thing ic is, diat the meifen- gcrs of peace mould fall into mutuall jarrs; and how unfeafo- nableitisat this time, when (the adverfary is laying fnares for us) our ftrength had more need be united by peace, than broken and enfeebled by divifions. There is a fitter object of our an ger than one anothers throats* And he feems to be mad but ioo much, who proroifes himfelf a Handing, in the downfall An \Apl#gy for the £Piinifiry Ch*p. V1L of thg Church, it-'a an excellent fiommcndmon which is p. ven toMycmiutby a worthy Author, He lived with his ct?. Uguta two and twenty y:ar* together in aft unintehup?ed ^' peac?and concord. We.- have inrne, (faye3 Mjmiu$ himfeli) ^**' We have wreftled, we have wrought, we have fought, we have conquered moil unanimously and undividedJy. Oh that fome fuch bleiTed fire oHove, and peace were kindied in cur frozen breads. That the Charadiet fometimes proper to the pri- mitive Church might be common to us zl\>Seelww they kve one another and &xe ready to -dye one for another. Jn thofe d^yes fays the Jsiiitorian, Aft. 4. %'i. Believers,nay the whole multitude of believers were or one heart and of one foul, there was a mo- rail onenefle though notajphyllcall one, for they did fo agree in minds and manners, as ir they had indeed had but one heart, arrd the fame foul amongft them all; Oh happy age of the Church comparatively to ours wherein men and minds are of all equall number 5 Oh memorable with of that famous preach- er Dr. Stoughtonl So that brothtrly unity may be preferred} quoth he, Let me be low even in the duftj rather than exalted in a tryumphan t Chariot by a Cadmean conqueft, I et others affecl the great title of Pto- lomzus. I am more p leafed with the pleafant name of irenaus. T his peaceable frame concerns all, but more efpeciajjy the Minifters of Chrift.whoarefent topreachto, and to pray, for.not to prey upon others, to build up the Church cfChrift, not to demolifh it, to worke and not to wrangle. The harmony and joynt con- fent of the builders promotes the'building, Ne h. 4. 1 6. Sthmons t temple was built without noyfe, 1 K«g.6»7. which by a profita- ble type doth ihadow out the peaceablenels of the builders and quietnefs of Chrift's Church,in which the noyfe of contentions & fchifmes oughf not to be heard. The builders of the Church of Chrift thould not be divided is Nehtmiah's lervants were, haife to the worke and haife to the warre,neither muff thefe fpimuall builders have fwords girded upon their fides when they build as his builders had, Neh. 4. 1 8. if we will revenge cur [elveb upon the bitterneile and malice of b;fe (pirics, the beft way of revenging is by forgetting, and theoneiy way to vex them is to be more zealous and fervent in the ftudy, pracliie^nH purfuit of oppofed Godlineffe: If we willicontend with their mur- murings and malice, let it be by faith and patience and meek- nefTc ot fpirit>as knowing it better to neglecl them than to ftand to Chap. \UL and it s maintenance. y. 6 . (?.)The fons of God are the fomof Peace , Luke 19.6. (4.) The Gofpel which we preach is the Gofpelof peace t EpliKi.15. In a word, we are called unto peace, 1 Cor.7.15. Therefore follow peace, purfue it with the grcateft vchemency, nay,althcagh itflye from you, and men will not fuffcr themfel ves to be reconciled,yet purfue it with in- defatigable pains, F/4/.34.15. Heb. 12.14. love Truth & Peace* Zacb.$.i$. for ether wife, Truth is better with Difcord, thana finf uil Concord : B ut if it be posfible as mtuh as in us lyes x let usfol- low peace with all men t Rom*i2.i$* Fotwt ate one body t we are governed by one Spirit , we have one hope t one lord , one Faith* gneBaptifm, Eph. 4. 2, 3, 4, 5,6. Moreover, this is juft, honeft, good, pleafanr, as Sibelius out of Vf t J 3 3. 1. Tom. 1. pag, 576. proves by many ftrong and favory Arguments. CHAP. VIII. Ajfrnund vindicates the Maintenance of Mmfiers, Fifth ufe is for the reprehenfion and correction of Anabap* tifts, Levellers t &.c. whodeny thofe ftipends to the MinK. iters of Chrift, which are due by a right both divine and hu- mane, by the Law both of heaven and earth , for, giant a Mi- niftrjt and you ususl needs grant ftipends, by which it may be main- rained. This u almoft as clear as a Demembration can make it. FoTiVVhogoethtowarre at his own charges ? even the Law of Na- ture dictates this, that the woikpnan is worthy of his wage*. Hence Mefrs gave unto the levites by divine appointment theTe»d s, the fir ft- Fruits, the beft of the Sacrifices, the yearly penfion of a fliekel,the mony for the redemption of the firft- born, the mo* ny for vows, as appears £#0^.34.26'. 1*7.27.3, &c. Numb. iff. In that univerfal famine in Mgjpt, when loftph the Kings Stew- ard bought all the Land for Pharaoh, he bought not the Priefts land, but allowed them Corn out of the Kings Granaries,Gf«. 47.22. Even Pharaoh htmtell, although an Idolater, had yeta K fingula* o© jfa Jpkm for the <3iinifity _ Chap. Vill lingular care of the worftiip of his Gods, andmaintined thci* Priefls athis own propel coit and charge* 5 And, if Pharaoh wasfocarefullfor his Priefis as to mantain them tor theruine and deduction of himfeif and his people, thathemigfit not be thought to be wicked and ungraceful! to his feigned Deities'* What an ingratitude, what a iacriledgeisJc, that the true Mini-, iters of- thi true God ihould be neglected by Priaces and Pow- ers that call themfeives Chriftia»s ( whofe pains rhey know to beof Gods approbation^andioc their falvarion. Hezekjab thac Father of the Pricfts, did not only give a good psttof his own fubihnce to them, but commanded the people to maintain the Pridts and I(?vif«; that being freed from fecular cares, they might wholiy givethemfelves to the Law of the Loid , and lay out themfelves in their facred function, in theiervice of the Tcmpic, 2 Cbrott. 1 1.4,1 z.&(. It was not the leait( was it not. the .greateft ) of dlexandn't Commendations, that he loved and honoured Learning and lamed men j wliich made his times be fo fruitful 1 of great wits* and witty Inventions.Hefo well knew how to efteem Learn- ing, and to treat the learned, that it afterwards became a Pro- verb, if thou badft lived in Alexander's time , he would have given tbeeaCyprusoraPhoentce foreverjr Verfe. For as a good refined difpoliuon or the ayr begets pienty of fruirs, fo the benign and ingenious difpofition and conftitution of Kings and Powers produces a great encreafe of Arts and Ingenuities. Bur on the contrary, theenvy, ignoranceand bafenefsof Prmces blafts the fruit, and makes the birth of rhe brain abortive. Therefore, we have N*kw/dJ>.contending even with the Rulers, becaufe they had denyed the Levite* their xythes and fabnes, Neb.i%. 10, n, 12. and he accounts this contention a {ubjet fit for divine Rc- membrance^ vet 14*. 1. Then let all Chriftian Magistrates take care that the Mini* ftersof the Church (Who are ignorant of manual employments) %$ not driven to wreftle with w-ant and hunger, and by this go^nes be turned afide from the diligent execution of their weighty calling, to the care of providing *neceiT;ties for na- ture. All know that the Miniftry is a very weighty Calling, -great enough tor the moulders of Angels, and fitch as may juit- Ify take up and challenge the whole man neither can the Prea- chers of the Gofpel( nor ought they ) to cxercifc any nunu»U Art, Chap, yill. , and it *s maintenance 6; Art, whereby to provide fufficient fupplies or maintenance for themielves and theirs, who mud either therefore live upon their people, or dye amongit them for want of a lively hood. 2* Lee them take heed they do not diminish, or fuffer to be diminilht, or withheld the gifts given to God by pious Ance- llors. For God is the revenger of all fuch, who will fend up- on the unthankfull world a famine of his Word, for the fami- lhingof hisMellengers , but rather let them imitate Conftati- twe the Great, who took care that the Clergy mould receive liberal! and honourable impends, and cOnfirmM it by a Law* Eufeb. He vita Conftuut, lib. 2. ^p.21.56,39, Sozomen, Hift, led, 1.2. cap.S. 1,2. cap 4. 5, Let them take heed left the LeveUers do aifo levell the weal publike t and convert it into private- wealthy for after the contempt of Mofes, follows the iniurredtion of the people, Humb~i6. Nay for this, amongli other caufes, do thefe men de- cry Minifters, becaufe they are the pillars of the Magi- llracy. Bur that I may handle thefe things the more exactly, I will difcufs this pofition. There are certain and fixed ftipends due to the Minifters of Gods Wordi by a divine rights from their people, tha t tbej may be freed from thefecular cares and wordly incumbrances , and give up their whole feivestothe wofkjftheMinislrji. All the Churches of God are Patrons of this Truth^the Op- ponents and Adverfaries are the Anabaptiftical party , and other fecbrics. But that the thing maybe the rather clear and , evident, I will 1. Confirm the pofition by the Teitimcny of thefacred Scripture. 2. i vince the fame by Arguments. 3. Briefly an- fwer the wranglings, and break the Forces of the Truths Ad- verfaries. 1. TheTruth is confirmed by the mouth of Truth it felf,cven Chrift fefus, whole words are exprefs for it, Mat, 1010 I uke io.u. T/;* IdJtf#m(fpeaking-unto them fhat were to IMut in the wot d) is worthy of bis hire ■. Chrifts Minifters (hall not wan: maintenance, for thepromile leans upor> the jultice i/-4. 15. All which phraks do (peak clear befide the nature of an alms. For analms ( as Efitus rightly obfervesj coniifts in pitty , which fprings from poverty zs its object. , without obliging the perfon upon whom it is bellowed to any work or duty ; (faveonelythatby the law of nature, the At'mf-receiver is bound to bethankfull to, and pray for the Almf-giver.) But what is given to theMiniftersof Chrift, is not properly given upon the account of their poverty , or if there befomerefped had to their poverty , yet not purely and onely upon that ac -- count, but for their works-fake : No one will lay that he has received an Alms, when he has received it with an obligation to a piece of fervice, efpecially to a fervice that deferves much more , to which A«tff« gives his fuffrage : faying, It is his Potver t not hh foveny , when a Minifter of the Gofpel re- ceives from his people : for, if we judge watchmen that watch by night for us and our eftares worthy of wages ; w hat do the Watchmen of our fouls then defer ve ? from what has been laid, I thus argue^ Whatioever things are due, may be honeftly demanded, and ought to be honeilly payed, But maintenance and wages are due to the Minifters of the Gofpel. Therefore they are lawful- ly demanded by the Minilters > and ought by right to be paid by the people. 2. That which is due to labourers by the Law of nature, is to be payed. Butajuftrecompence is due to labourers by the Law of nature, therefore it is to be paid. * obj. But Minilters of the Gofpel are not labourers,butloy- terers and flow- bellies. Anfw. So fay idle and ignorant Atiabaptift*. But t will con- fidently averre, that the labour of the mind far exceeds the work of the bands. For, although the Minillcrs of the word do Chap, VII J: and its maintenance. gg do not work witfuheir handi ^yetif they diligently andfaitfu fully difcharge tneir office, give diligence in reading, watching over, praying for, preaching to, admoniiliing, reproving and comfortingof theii people, &c. it will be but an idle and un- reasonable part to accufe any or them of idlenefs, Either lee their adversaries confefs them to be Labourers, or at once, ac- cufeall Souldiers, Shepherds, Hujbandmcu'of idlcnefsj tor fuch are they, as was before made to appear. 2. A fecond proof is eafily fetch t from Gai.6*6. Let him that is taught in the word, communicate unto hint th.it teachetb «> >»«» «>«»»7*, in all good things. Thatis, (i.) freely and liberally, not cove- toufly and repiningly. ( i. ) Not in feme onely > but in ail temporal! good things. For as the Teachers communicates to the Learners their fpirituall good things , the knowledge of Chrift, and all heavenly Treafure, To it is fit that the Lear- ners communicate unto their Teachers temporall good things* all things ordained for the relief of the necoflities of ananimalllife, which things carry no proportion in them to fpiritualf good things , although the blind world put a great price upon them, and itick not toprcferre them before fpirtuall things* It is a fad complaint that Mufculus takei up. How that tb^re arens Tithes, no Revenues , no stipends constituted by our Jnce- florit the fetple contribute to their Teachers f§ freely, that , whilsl tluwfelves either by coveteufnejfe contrail all things unto, or by luxury confume all things u p on them [elves % the Minis! er of Christ has fcarce dry bread, with which to fatisfie the hunger of him {elf or his. But net e men begin to flinch, one pretends that he has a Fa- mily to maintain, another that he has nothing tofpare; Others declaim againft the Minillers : They are covetous, greedy, in- fatiable men ; if they were right Gofpel-Minifters , they mould have nothing of their own, but mould nakedly follow a naked Chrift. To all which the Apoftle gives a fliarp anfwer, Gal.6.7* B* not deceived, God is not mockedj&c. Many men be deceived (but in this you have to deal with God) who cannot be, will not be, is not deceived. 3. The Apoftle judgeth triero worthy of double honour , who rule well > efpeciaiiy they who labour in the Word and Do&iine, iTwi.5.17, He would have a liberall, honeftanci honourable allowance given to the Minifters of Chrift , not K 3 onely *j$ Jn Apology for the •^Miniftry Ch p. VIII. <>ne!y for nourilhrnent but ornament, not onely for neceflitY but for honour alfo* For the manner of the SHp u^e is by Double to mean, man-fold. Bltsba in 2 King, 2 9. a kt a drk$* That is, Let Babylon be punUht after a fuller mealuie • hus give u.vo them double honour, that is , honour th^rn fully andfreely ? maintain them cheerfully, pay them ftipecidsie.-di- ly, and asit is meet, fpeak reverently and honourably of them • Hence it appears that the maintenance of Miniffers tught to be fufheient, honourable, certain. 1. It ought to be fufficient to relieve their ^eceffi yes. i\m is a (atnfcewell pleafmgto God* an odour of a fwtei imttt Phil. 4. 18, 1 have received all things, and ibound) I am full. That is, ye liave not onely tuppiyed my neceffi ryes, bath vrJ.fo made me to abound, not unto Jufl and luxury, butfot mccfiiry And life. Therefore the HolyGhoftexpreflesa itipend or a iHelvhood, by [alt t becaufeit isasneceiTary as fait. To have mememtee from the Kings Pallace in ihzCbaldee is exprcft, by bsigg failed with the fait oftbefaUace, fcz.M4.r4. Even Chrift himfelf recei- ved lubiiftence of the woman that followed him, lu^e 8.8. and had a common bag and moderate expences^ lolm 4. 8, irr.13.ct. 2. It ought to bean honourable ftipsnd.Publick work ought to be fruitfull and gainfull to the workmen. Great rewards are great encouragements to a diligence as great as either, Nay, it is juft and fit that every man fhonld not onely live upon, but profit by his pains. Hence God commands that the bell fhould be given for rythes, Numb.iZ 20,30. this ought to be the Hi- ther, 1. That by hofpitality, and bounty, and gcodworks they may adorn their Offices 1 Tim. 3 2. Trf. 1.8. for if you take .1 way a iiberall (Upend, liberality inuft needs fail ; take away.tf e few-J, you extinguift the fire, Prov.26.20. wbtre vo wood is there ike fire goetbout. Stipends decaying, charity muft needs gTovv cold- What advantage can begotten by mony that is already dipt> or vvhatlhavingscanbeexpectedcf an Egg? 2. That they may live like the EmbafTac'oJjr? of the great King, not like Neat-heards and Swine heafdr, rrnr iJ-cy msy b: more ready to give than to receive; For it is more We (Ted; and Chap. V3H« and if s maintenance! 71 *nd confrouently more honourable to give than to re- ceive; Jct.zn.n. And yet alas) in many places the Mini- fies of Chriit have not the wages ot a Gentlemans Horf-riders It. That they may furnith themfelves with books, l*hiloio- phkall. Hittoiicall, Theologicall, Pokmicall,Prac'ticall,Cri' ticall, &C> We mult give diligence to reading , but how (hall bejnjlit. we read without books-? .Some have therefore dcterminM ^) me '^ 500/. Iome6oo/. reqmiitefor the purchafeof a Library. Lef* 1,Ca t" 1 * fius {peaks well and to thepurpofe. They{ meaning Miniiters ) had need of a great deal of Learning , the procuring of which requires great charges - 3 and as for other wayes of advantages , as Merchandize, and tmchanicall Arts they are ignorant of them ^ neither doth it become thereto dealtherein. 4. That they may cheerfully go through with the Lord's work, being freed irom worldly cares and encumbrances. Not that they may beidleand luxurious, but that they may cheer- fully, faithfully, and folely give upthemfelyes to the Lawof God, i Tim. i.4. 5. If the LevuicallPriedsbadan honourable ftipend, then fuch.ougbtthe Miniftersof the Gofpel to have (for they are obnoxious to greater labours,and expences than the Tribe of Levi wasj. But the iflwr^^wnstrue, as (hall be made to appear hereafter. JhereforeoughtChriftian Magiftrates to take care that there be.a liberail and honourable allowance for the Mi- niitersof ChriiV 3. It ought tajae a fetledmainlenance^a certain ftipend> not the be- nevolence of the people, not a fpontaneous arbkrarygifr,not an almsjfor honour and aims do not well agree to the fame perfon. But let it b- . to defraud faithful! Mi- nifters of their iivelyhood , to the intent that the Church may be made dtftitute of fuch, & himfelf might delude,deceive, devour without controul. And fuch is the ingratitude, inhuma- nity and fordid covetoufnefTe ©f the world, that it is not very thoughtfull how to maintain the Minifters of the Gofpel ; and the Devil ufes this ftratagem to rob the Church of the Doctrine of theGofpel, by want and the fear of poverty to afright the moft from undertaking fuchatask, asyou may fee, Ndk 13.10, 1 1, Ibe tytbesare infurUufij detained, and theboufe of God is pe- fentlj fotfaken. This wretched covetoufnefs of the ingratefuli world doth put a ftop to many forward fpirits;for we are men, and (o are afTe&ed, encouraged or difcouraged by the confidera- tion of temporall things, as appears by the examples of zealous Elijah) and good leremiab, 1 Kw£. 19.4. Ifr.20.0. Men know wiiata heavy affliction poverty is, Prov. 30.8. Lam. 4.9, We muft therefore a little confider humane weaknefTc.and encou- rage great and gracious ingenuities with generous tewardr, For who will follow vertuotu Study es } when Cond'tgne rtwards shall ceafefrtom vertuous men ? Do not the more noble and generous wits decline thefun- ction of the Miniftry, feeing Minilters and their Widows and children (to the great ihxme of Chriftian Religion) frequently expofed to poverty and want f Hath not the povcity ct Cler- gy-men begotten ignorance, and ignorance brcught foirh con- tempt? Do not poormeans make poor Miniftcrs ? Ihislulian the a foil ate knew Well encugh,therefore he entefpriz'd the ex- tirpation Chap. VM. and its maintenance* 73 eirpation- of Chriflian Religion, not by violence, but by {polling. the Clergy of all their Priviiedges , flipends, immu- i-;icies, and allowances, which they had from the publick : imi- tating the Stratagem of Souldiers, who, when they cannot prevail againft a Ciiy or Garritbn by down- right opposition, and violent ftorming, wearieit out with long and /trait fitge, and weaken it by extream hunger, even unto ReiTgnation ; "Pake away all allowances and maintenance, and you tut the very throat of Religion ; 'For, who will iearn Arts and Languages at his own coft ? Who will teach them for nought ? Who will betake himfelf to a naked and beggarly Miniftry. 4. We argue from 1 Cor.o. 6. to the if. Lo a Text big with irrefragable invincible Arguments; For the Apoftle forefaw, that the wicked world would be very fordid and niggardly in maintaining the MiniiterscftheGofpel, although profu'e and prodigal in vain and idle expences. It is a that the MiniiUrjofGods wordfhould undergo the care ot the Churches, the great burden of the Miniftty, and yet Jive oi thdr own ? For tneir pains , and labours, and- furTerings , and dangers exceed thofe of the Souldiery. Thefe right agai rift flelli and blood, but thcyagainft the world, the item, and the devil, 2 Cw.10.4. 1 Tim.i.iB. 2Tk2,j. This then is the Apoftles Argument, Souldiers do not war at their own charges, The Minifters of the Gofpel are Souldie«> Therefore ought not they to war at their own charges. 2. The Apoftlehaving put to flight the fouldiers that de- clameandraylcagainftthefetled and honourable maintenance of the Minifters of the Gofpel, he comes to ftop the murmu- ring mouths of Hutbandmeni lowers, piowers, threfliers, fiiep- iaerds and men of chat mold. Againft thefe he argues thus 1 They that plant and drefs a Vine, it is fit that they fliouJd taft of thegrapes thereof, (as it is faid/ that NoabfUmeda Vineyard and drank, of the wine of it; and Prov.27. 18. Wbefokeepetbtbefig trie shall, eat of tbe fruit thereof) But the Minifters of Chrift plant, and drefs Chrifts Vineyard , therefore it is fit that they Humid live of the fruit thereof. Soalfo it may be argued from shtf- beards, feeding upon the milk of their flocks. As much as if the Apoltlehadfaid, look but unto humane equity and common cuftomsof men, in things of farre lelTer and lighter moment, and conclude how juft it is that the Minifters. of the Gofyel fhould live of the Gofpel. 3. The Apoftle lets upon thefe facrilegious perfons with ftronger Arguments^Argumentsfetch'dfrom Divine Authori- ty. For,although the caufe which he pleads be a moft juft cauie, yet he knew how fubtil and crafty worldly wit is to reply, efpecially in a money-matter; therefore, by a Prolepfis, he meets anObje&ton, ver.%. where he proves, that he doth not oneiy cemtum. Jiis Pofition by humane Arguments and Examples, but Chap. V\U, and Us maintenance but by the Law oF God alfo j Say I ihefe as a man ? Do I fortirie my csufe with humane reaion and examples onely ? Or, faith not ihe law the fame alfo ? Yes, Dtut. i 5.4 1 hot* ihalt not mux.7L.le the mouth cf the cx s when he treadeth tut the come. He ufes an Argument from the lefs to the greater. If it were not iawfull to deny maintenance to an unrea- fonable aeature»muchlefs to a man $ir not to an Oxe treading, then not to a Minifter toyling. For Gods chief care in this Law was not for oxen; he look'd at a further end, even at us, who arc typical oxen, toyling in the Lords fieW, treading in his barnes : Therefore convenient maintenance muff not be de- nied us, left we faint in the work. 4. He argues from the lefs to the greater again ; From the example of Plowmen, and Threshers , ver. 10. If the PJower ploweth, and the Threfher threfhethinhope, to wit, of his wages, and that he (hall partake of his crop, and of his threihing, then a Minifterofthe Gofpell may.exfped a Salary, fruit of his labours , of which he and his may live comfortablyi But the Antecedent is true (faies the Apoftle) therefore the Confequent is tiue alfo. 5. The Apoftle argues verf 1 1. from natural right, and com- mutative J uitice, which commands to give like for Iike> much more then t fmall things for great. Now, who doubts, but that fpiritu;>l things do rcuch excel] carnall, heavenly things excell earthly, eternal things excell fading, flitting, perifhing, tran- fitoiy vanities ? For, by how much the foul excells the body, by fo much does the Word,the food of this foui»eutgoe.corporal maintenance. Oh ingrat'cfull wretch then, whs.^ver grudges to adminiiter to him carnal things, whopreacheiut.ro him the eternal Gofpei, and is an inflrument to convey unro him the fruits of the fame Gofpei present ; *o wit,F »ith, Regeneration, and Lie Eternal ! Now ihefe thi'ngs ([faith the Apoftle) we h^ve, (owed, therefore it h meet we mould reap, For, Whofoever do few unto us spiritual good things, to them we oughtche*rful!y to adminifter of our temporalis,]?^ 15 zf» Btr the IV'inifters of the Gofpell fow fpiritual things; Therefore ought we cheerfully to adminifterunto them of our temporalis. 6. The Apoftle argues from Ftfample, Pmty* If the true L 2 Apoftles 75 «7#S ^ n apology for the Mlni&ry Chap. VIII. Apoftles receive maintenance of you, why fliould not I and Barnabas i who have preached tne Gufpeli to you as weil as they. 2. It the falfe Apoitles and Seducers,who devour you, receive things necedary , then, why ;\ y not we who propa- gate the Gofpd of Chrift? it ilipends be given to the bad, why not much larher to the good ? 7* He argues vtrfe 13. from the Teff'mony of the Law,from the Example o( the Leyites under the Old Feihment; and from the Ordination of God under ths New. Thefe things are not Antiebriftian devices ( as the dcuirg s;nabapttfts dream ) but Divine Decrees and Ordinations, as wiii appear/ if we trams an Argument thus.. If the Minifters of God under the Old Teftament were maintained of the publkk , then are they fo to be maintained under the N. w j But Minifters under the Old Teftament were maintained of the publick. There- tore ought the Minifters under the New to be fo maintained. The Antecedent appears, Numb.i 8 8. to r3.1Dijtf.12.tf. 14.22. 18.1. Lev.2*l,iQK 5. 15* 7*7>8,pjio,i4,32. I0.X3. 27.30, 31. Numb*i<4$* 5.0,10. 35.2. Exod.-29.2tf. 22.29. loih. 3J.14. 2X.2. 2.Cbron. 31. 4. ltftffe.10.32j to the entl. 12.44. 13.7. &c. E&§k. 44.30. 45.4* Heb*7^i9' By all which places it evidently appears, that God did appoint, not aloofe, and uncertain, and arbitrary, but a fettled, ftanding, full, and honourable maintenance for his Minifters out of Tythes, Sacrifices, Oblations^ Firft-fruits, oyl, wine, honey, fleeces of flieep, and fuch like. God alfo commanded to give unto the Levites 48 Cities, with their Suburbs, for them and their cattel. Therefore God is called their Inheritance, becaufe he gave them his part, to wit, the Tithes, Firft-fruits, &c. Numb. 18. 24. In a word s 2 fpecial care was to be had of them j For, God commanded that they fhould not fbrfake a Levitt all his dayesj.Diitr.ii.z?* and 14.27. They muft not be forfaken, as to maintenance, protection, or encouragement; becaufe they were the Lords fervants, and Embafladours. All thefe things were affigned and eftabliflied by God to the Priefts and Levites. Wo then to thofe wretched fellowes, who envy the leaft conveniences, or accommodations to faithfull Mi- millers , that would not give them a farthing ( did not the kaw Chap. VII h and its maintenance, «*. Law conftrain them ) but rather defraud them of what is given them. The Confident appears by the Apoftles own words . Even fo batb the Lord ordained , that they that preach the Gofpell should live tf the Go/pell. This then is his Argument, Tnat which Chiift hathoidainedistobe obferved: But Chrift hath ordained that the Churches ftouid give a full and honourable maintenance to their Minifters ; Therefore ought the Churches, &e. Left any inould object * that thefe are Mofaicai rites , and nothing to the purpofe, the Apoftle brings Chrifts own Au- thority for this , That tb y that preach the Gofpel should live of the Gofpel, Luke 1.0. 7. Tne labourer u worthy of bis hire. In which words our Saviour doth boih authorize his Minifters to take, andoblige the Church to give Salaries. This thing is an uni- verfal right, belonging not to the Apoftles oneiy f but to all the Minifters of the Gofpel, in ail places > at all times. They who preach the Gofpel should live of the Gofpel 1 They that wait at the Altar, are partakers w'ub the s3ltar t The Proportion is indefinite, and that is as large as »n univerfal one , should live, but how ? i. As men, not wanting any thing that is for neceffity or hoaefl delight. 2. -As Believers, having a care of their Wives, children, and Families ; for, he that provideth not for bit own, batb denied the faith , and is morfethanan infidel, 1 Tim.5.8. 2 Cor. 12 14. And 3. Let them live as the Embaffadours of Chrift, that they may by works of piety and charity adorne their calling. Objection, Then they rauft have the Firft-fruits> Obla- tions, &c. Anfw, 1, That does not follow. For, alrhough thofe Ce- remonies be taken away by Chrift, yet a way of maintaining the Worftiip of God in generall is. not taken away j the way of maintaining it being one and the fame gcnerkaUj) though not fpecificaUy t and both in quantity, proportion, fufficiency, and certainty: Ottierwife the Apoftles Argument could not hold water, who faies with an Emphajis \u* 4, even fo t fince the MinifUi* of the Gofpell do fucceed the levtical Priefts and Minifters, let them be maintained by fome fuch like way; let them that preach theGofpeli, live of the Gofpell, even fo, that is )p> liberally , ft plentifully, fo certainly as the Leviticail Clergy ■/ _$ r " ^ apology for the <$iimjt ry Chap. V i II . Clergy lived under the Law. For (o hath God, not man, nay. God- man ordained s Ivm fo hath the Lord ordained. The due maintenance then of the M in if try is not man's device, but Gods Decree •, not a humane order, but a Divine Ordi- nation , which whofoevtr denies , refifteth the Ordinance of God , and procureth condemnation to himfelf. 2« Thofe Lawes concerning Fiift- fruits, Tithes and Offer- ings may be confide/ed, either as to their fubftance , or as to their circumstances j as to their Subftance, they belong alfo untous; for the end of thofe Lawes was, that the people by thole Offerings iLould teftifie their thankfulnefs to God, rothe advantage©! the Church, the Miniftry, the poor; to which things even *he Law of nature doth bind. And if our Ma- giftrates fliall at this day enacl Lawes for the maintenance of Miniflers, we ought to obey them carefully and cheerfully, efpecially in thofe things which neither contradicl the Moral Law, nor the Law or Nature. It followes therefore that as the Ifraelites were to communicate of their goods to the Le- vites.as unto them that adminiftred their holy things, fo ought Chtiftians at this day freely to communicate of their fubftance to their Minifters: And the rather, becaufe the Miniftry of the Gofpell is more glorious, laborious ccftiy, than the Mi- niftry of the Law was. To [ay nothing ( faies BiUarmine ) of the dignity of the. Gofpell-Miniftry , which is fare greater than that qf Aaron'i Miniftry , the Christian Clergit is cxpofe-d to greater pains and toft than the Tribe of Levi km*. It concerns vow that Mimsltrs be learned, and confequently , that they fp end mtub of their ejiates upon their ft udiesy who therefore ought, according to their condition t to be maintained honeftiy and freely by the gicdsof the Church. 5 We argue, ab unit, from the Profit of it. That which will certainly bring a bkffing upon the doers of ir.is to bedone, But an honeft and libera] maintaining of Minifteis brings with it a Blefling, as you may read Dtut. 14. 22,25,28, 29. 26.32,15,14,15. i Chron.^i, \o. Prov.:.? 10. AI4/.3. 10,11, 12. Temporal! good tilings be flowed upon Gods Minifters are not c;ft away , but are as feed caft into the ground, which bringeih forth a plentifull crop : Tithes ( fay ihe Rabbities) are the wall of riches, becaufe the payment of the Tenth p.nt defended the other nine: Hence it was their familiar Proveib, Fay Tythes and be rich: Auftine cbfeivet, that our Anceftours were Chap,Vin« and it's maintenance. «o were rich, and abaunded with temporal bleilings, becaufe they gave tenth fo faithfully to God. Be liberal! to God and his Miniiters, and you ihall finds God more libsrall to youj for he will not (lifter his creatures toout-doehim in liberality. Again i That which takes away many occasions ot fin is very profitable and neceflajy ; Baca convenient, fettled, and and ratified Salary, cuts oiF many occa/ions of fin -, Therefor-e a certain and fettled Salary is neceffary. The Major is an un- deniable truth; The Minor may bs proved in many particulars. i. A certain and fettled Salary takes away temptations to flattery j were aftated maintenance taken away from Miniiters* a fad temptation to make marchandize of fouls would follow upon it. Men will be inclinable to comply with thofe thit they hope to get any thing by. The Itinerary Levite, in ludg. 37. who was fain to accept of wfiat Mtcah would give him ( which was but 25 s. a year) cornplyed with him in his Ido- latry, as you may read, verf.n. And fo confequently the GofpdU would be preached with more boldnefs and freedom of fpeech. For, who aimoft would befo bold,as to tax the vices,-}* reprove the corrupt manners of thofe , from whom they re- ceived dayiy gratuities ? But where there is a fettled and Raced maintenance*, there all forts of men are freely and iri differently dealt withall. 2. By this means Minifters fhaii not need to be condemned for taking or having more than they will confefs : which although no good men will deierve to be condemned of, yet malignant and corrupt men are apt to load them withfuch flanders. 3. Otherwife. what contribu- tion might minifters ex fpecSt from the wicked world, who being reproved , would rather fufFer them to fterve with hunger, then relieve them. They would be bad at work* of arbitrary charity, who are fo bate at works of neceffary juftice j and they who will not fufFer .Minifters to enjoy their own maintenance quietly , will not eaiily give of their own to maintain them. 4, By this means pride and arrogancy is prevented, a fin very familiar tp free Contributions; pride, not confeience, would foon principle men to Liberality. 5, By this means Minifteri fhall be freed from fecular cares, and worldly encumbrances, and (hall not be put to fludyror meat and drink/when they l)*ouid be ftudying the Law of God. &W8 o ..JfnJfology for theMin&ry Chap. VIII 6* We argus a damns , from the loiTeand clanger which fol- lowes upon the contrary. That which is curfed by God* is to be avoided- But the defrauding of his Minified is accurfed of God, Therefore h, is to bs avoided. The major needs not to be proved, the minor is proved fufficientjy by the Teftimony of the Spirit of God, M. Will a man rob Cod ? But jt hare robbed me in tithes and offerings. Tbetcfort ye art turfed with a curfe, A man robs God, when he withholds from Gods Aliniiters Tithes, and other things necelTary for their mainte- nance j whereby it comes to pafs , that they fludying to avoid poverty, arc forced to defert Gods feivice in pubiick Admi- jiiftrations. Therefore ye ate turfed with a curfe j that is, with Famine, poverty, and banennefs of the earth j For, it is a fnare to the man who devoureth that which is hcly t Prov.20. 25. that is, it is a dangerous thing; for, a fnaie catcheth foon, holdeth fure, and deftroyeth fuddeniy. Auftine>Serm. 219. Ae decimis (peaks (harpeJy , Thou has! loft nine parts, becaufe thou, wouldfi not give the tenth ; For thit is the \uft proceeding of God, that thou, who wouldft not give a tenth parti shouldft thy ftlf be reduced to « tenth part, 7. Crying finnes are to be avoided; But the Scripture reckons the defrauding of Goc's Alinifters amongft crying (innes,£*«f. 24 14,15 /arm. 22. 13. Iamess.4,, T his cry 1 ne foulnefs aud grievoufnefs of the firne, which can neither hi concealed nor excufed , but beats Gods earsconti u>a] y, and provokes him to vengeance School-men obfuve ftur Crying iuines in Scripture, which they comprehend in a -Dtftich, thu<, The vojeeof Blood-lbed , and of Sodomy, Oppreilion, and Fraud, aloud do cry* Now if the defrauding the Reaper that re^ps down on r corn, be fo abominable a finne to God 5 how much mcie abo- minable is the defrauding of bis Aiiniilers, who reap a -crep of ioules-for Gcd bjmfelf ? . 8. If we ought to maintain the Fathers cfcurfleiri, from whom ( organically ) we have cm na'ui. il being.' aid that both by the Law of G» d; and cf N.uuie-, then, rruch rather our Spinm*!! Fathers, from whom ( inftrunismaJly ) we h-.ve our Chap- VHI. and it's maintenance, our well- being, i. Maintenance is due to the Fathers of our flelhfromus, Gen. 45, 9,10,11, 2. Love , and that not oneJy whilefl they live, but to be exprell to them even when they are dead, Gen. 25-0. Geti.50, 2. 3. Reverence, expre/t by mouth, heart, and hand, Exod. 10, 1 1. 1 Tim. 5.4. 4. Obe- dience, Icrem .3 5. 18. C0/.3.20. The confcquence is clear from iCor.4.15. G4/.4.19. Pbilem. ver 19. 117^.5.12,13. 9, They that give diligence to Reading, Exhortation, and Do&rine, that minde thefe things, and give up themfeives wholly to them , and ought not to engage their heads or hands in the caies of this world, muft necefTarily receive a itated Maintenance of the Church; but fuch is the dury of Gofpell-minilters , Aft. 6.4. 1 Tim, 4. 1$, 15, 16. 2 Tim 2. 4. Therefore had their types the Levites no part ii\ the diviiion of Canaan, that they fljotUd not be engaged in Secular affairs, and worldly bufinefs, but might be wholly for the Lord, and for the Temple^ but the Lord was their inheritance, that is, the Tithes and offerings due to God, of which the Levites did live, and were not follicitous concerning any other wa.Y of mainte- nance , which otherwife they would necelTariiy have been. 10 It Idolaters^ Heathens have been^even prodigal toward Baals Priefts and feducers, then it doth not become Chriftians to be illiberal and covetous to the faithful Minifters of Chrifr. Bat fo prodigal have they been, witaefs Jez*abel, whomaintainda- bove Soo. Prietb of Baal at her owne colts and charges, 1 Kings' 18. 19 whileft an hundred of the Lords Prophets were hid in cave* nad onely relieved with bread and water v. 1 3. fo prodigal were the Idolatersin the Prophet ifaiabs time, who//f- vtshedfilver out of the bags for their Idols, Ifaiah46\ 6*. It grieved not Pharaoh to maintaine all the Egyptian Prielts with his owne bread . In a generall famine he wasfofarre from making mo- ney of the Priefis lands in the firif place , that he continued to them their inheritances , and gave them their diet feverall years befides . The Heathens thought not much to offer the tenth of their fpoyls to their Gods . And ifthe Papifts with a prodigal liberality be wiling to fpendallmoft all upon rheirfil- ly Prieftlings, and greedy lefuites, notorious deceivers } fure then the faithfull MiniftersofChrift may juftly expe&an ho- nelt maintenance from their people . Ahah the King of ludah, who fought to reduce tke Pxjeitsof the Lord unto want, is M there- <>I g 2 -dfe apology for the Jllinijiry Chap. VIII.. therefore branded with this mark , This is thai King Ahaz,, 2 Chron. 28. 21,22. 11. AllSacriledgistobe avoided, buttodefraud.the Minifters of Chrift of their ftipends is Sacriledg-. Therefore &c. The major h plain of it felf. The minor God himfelt proves, Mai. 3. 8. Ye have robbed mm Tithes and Offerings. God complains here that this injury and fraud was not lo much done to men as to himfelf, Sacriledgeis not a (imple thefc, buta dealing of facred things, which is the higheil degree of Theft: Now that is lacred which is given to holy ufes, either by the expre Is command of Cod, ot by the voluntary devotion of men : whether it be given ( faith learned Mr; Cartwright upon Prov, 20. 25, ) for the andfake of Gods worfhip , for the maintaining of: Schooles Vniverfities > or for the reliefe of the poor, and if it be a wickednelTe and a Inare after vowes to require again, that is to call back, or withhold any thing given or vowed to Gods life, Frov. 20. 2f» then what notorious impiety Hull they be guilty 01, who having not given any thing themfelves, fhall yet go about to diniinifh and delraud us of the gifts ot others: when as ajmans laft will cr Teftament is not changed ordifpofed of otherwife, than as the Tellator did ordaine, €aU 3. 15. Let the Governours of the Common- wealth then take fpeciai heed, that they do not engrofsany Church-revenues to themfelves, convert thofe things, or any of thofe things unto private ufes, which are dedicated to facted ufes, and fo de- volve upon their heads the heavy doome of facriiegious per- fons, robbers of God, For mho can tbink^tbat God will let [ucb [cape, That do on [acred things com mit a rape. The Eagle burning her neft and her young ones by a coal fetched with a piece of flefli from the Altar doth well pro- phefie and prefigure the ruine of thofc Uarpyes and Vultures, and their pofterity, who make fo bold with the Churches revenues i Or if fuchadoom be not prefigured by the Eagle, I am -fare it is prayed for by the Pfalmift , Pf. 8;, u, 12. make their Nobles h\e Oreb and like Ztb^j/ea all their Princes as Zebah and Zalmunna, who [atd f Let us takf ta our [elves the , beu[es Chap. 1X« and it gp maintenance". £, boufes of God inpoffeffwi, &c. Nay and qertainly'the time will come when they ihall no: onely difgorge like dogs, what they have drunk downe like Oxen, but when it (hall repent them that they hive fo much as touched the inheritance or the Lord. Such Levellers that (ovv Sacriledge shall reap a ftiare, To u aHt Prov. 20. 2?. They take away that which is devoted to God, «* M 9,,v«w~ and God himfelf will devote them to rieftrudion . Such re- &- fiunt ' venues will cntainiy prove as unhappy to their unjuft de- *'«*/•» tainers, as Cn. Seius his horfe proved to him, afterwards tol". .?" Dolabtlla, to Caffius, to Antonius, and to as many as bad him, ^ l ™ tie and will create fooner or later as many vexations, as the iib,$ \cap. 9 \ gold which Q, Capio found in tbolofiane , atowne in France, in the Churches thereof, did create to all that did lay but a thievifh hand upon it: Witneffe Belsbaz,z.ar , Antmbm , Pom* pern t lulianus % CUttdius , Fulv'ms, Pyrrbus, &c. whofedoom any one may read in L aft ant. lib, 2. cap, 4.7. And no won- der, tor Sacriledge is worfe than Idolatry, for it argueth a contempt of all Deity. Rom. 2. 22. Tfau that abhorrefi Idols^ eommitteft thou Sacriledge* Thou that abhorreft falfe Gods, doeft thou rob the true one , which is worfe? In a word, fuch mult needs pay dearly for their injuftice , who detain that which is another*; to which iniuftice there is yet ad- ded a facrilegious kind of malignity, becaufe Tythesaredue to- God, not onely as an expreflion of thankfullnefle , but as a means to prelerve, and to maintaine his facred wor- u\ip. CHAP. IX. The AnabaptiftsO&jffliow are avfoered \ . and their Arguments refelled. ■ Ofy'.THey ob;e& and fay , true, Tythes were commanded often in the old Teftament , but this doth not bind us under the new , becaufe there is no expiefTe command. Anf. The fame Argument will hold againft the Lords day, againft the Baptifme of Infanta , againft all Taxes and dues, becaufe they are not exprefly and by name commanded in the new Teftament. M z 2. Thofc 2 a An Jfology for the ffiinitfry Chap. I X a Thofe Tythcs which were commanded under the old Teltament, are continued ftill under the new, as to their ipirituall and moral ufe; and that upon a threefold account. i. Vpon the the account of piety^ becaufe they are given to God and his Service. 2. Vpon the account of thankUillneft* ForTythes area Sacrifice of praifeto God for his mercies to- wards us, and for the good things which he bellows on u$, Gen. 28. 21. 3. Vpon the account cf commutative /uftice, tor if we have fowed unto them our fpiriiuall things , it is no great matterif we reap their carnal things. Nowthsn al- though Tithes be notexprefly and explicitly en/oyned in the new Teftament, yet we aie as esprefly engaged to piety, thankfuilneffe, and yuftice now as ever. 3. Neither doth Chrift in the new Teftament exprefly a- boliih the payment of Tythcs, when the Phaiifees boafred of their care in paying even their fmalleft Tythes, he is fo farre from reproving them for it, that he commends and doth countenance it, Luk. u. 42. Mat. 23. 25. theft ought ye to have done 4 and not to leave the other undone . He gives no commiflion to neglect the payment of Tythes. le ought not to leave that undone. Tythes therefore or fixed (Upends are due to the Minifters of the Gofpel by a trebble right. Firft by a [divine morall light, not ceremoniall or judicial : For it is fit and ;uii that a Minifler, who feeds the peoples fouls , fhouid be fed by the people, that he that preaches the Gofpel, fhouid live of the Gofpell • The old Lam concerning the Sabboth and concern- ing Tythes ., at leafi shews thut much {(aitb Grociusde jure bel- li lib. 1. cap. 1.) that Cbrijiians are bound to fet avail no left than the feventhpart of time 9 and to give no left than the tenth part of their encreafe to Gods Minislers . St fhews at Jeaft thus much, that however they be maintained > whether cut of LanHj, Heufes ,Moneys, Tythes, &c, yet that they ought to be main- tained honeftiy and liberally , not fortiidly and fpaiingly. Jjlius fpeaks clearly andlearnedly . TJtot which the Lav of God and Sature command in the generally that doth the ccclefiajlicall Lam determine fpecifically , whtlft it appninteth fome certain slipeud to be given by the people to their Mimfters. as Tythes or the h'ke . Tythes therefore are not preciiely commanded in or ablo- lutcly neceflary under the new Tefhment, neither are they unjuft. CHap. 1 X.- and its maintenance, unjult, where they are cftablilhed by the Magiftracj,whofeduty ic is to t^kc the moft convenient way for maintaining the Miniltry, as msy belt confift with the edification of the Chuvch, and dignity of the facred fund ion. Secondly, They ayedue by a naturall right. Even the very Heathens gavcthe tenth part to their Gods » as the Gretiant , the Cattbagmi~ am , the Romans, &c. who gave the Tythe of the fpoyl to luptter. And it the Tythe of fuch things, how much rather the Tythes of more certain revenues . Thirdly, By the Law of nations, and by the pofitive Law of our nation, Tythes were given by Offa the Saxon king in the year 7^. afterwards encreafed and confirmed by Etbeltvolf in the year 855 . who gave the tenth part of his owne revenues and of the king- dome to God : binding them with this prayer, Whoever shall adde to this our gift , let allmightv God adde to his life many prof" per otis dap, and if any one shall prefume iochange or diminish ihem, let htm know that be tnuft give an account bejore the tribunal of Chrisl . After him King Aibclftone confirmed them in the year 950. In a word they have been confirmed , together with magna chart a t thirty times by Parliament.- By ail which it is plain , that the Preachers of the Gofpel have a better title to their tythes than any Nobleman, Knight, or Gentleman to their proper Inherirances. For 1. They, were given by our Anceftors to God and hisfervice, and there- fore cannot be taken avvay without facriledge; but the Eftates of Noblemen may be taken from them Without facriledge. 2. God hath commanded that a fuffieient, honourable , and fixed maintenance be given to his Minilters, as hath been al- ready proved. But fuch afpecial command hath he not given concerning any orher men . T herefore tythes and things which are fo God's, are twice God's. t\ By a divine right primarily, 2. By a humane right fecundarily, as being dedicated to him and his worfhip. Obj. 2. But the people cry out and rayl , faying, Tythes are burdenfome,they are Anuchriftianjcwish &c. Anfw.i. So do the people ciy out of taxes, excize, cafloras &c. that they are burdens : therefore fliall we fay, Away with taxes, cuftoms, excifes. All things are common amongft friends? 2. It little matters what the many- headed multitude fay , Seneea could fay, argumentum pesfmum fjfcturbam, that the com- mon- g^ "jfndfologyfor tbe^hnifiry Chap. IX. mon people were the worft argument in the world : Neither matters it how many they are , b it how rational , how good. ' The multitude of fitmets doth not patronize a (tun e, 3. This is not the cry of the wifeft, foundeft and belt of the people, they do not dechme againft Tythes. 4. Neither are Tythes Jewifli: For firft, before the Law given by Mofes t Abraham gave Tythes te Melchiiedcch of all that he had, Gen. 14. 20. Heb. 7, 2. Iacob atfo vowed to Godthe Ijthe of all that he had , Gen, 28. 22, And fecondly , they are not payed to the Minifters or Chrift by a ceremo- nial tight, but a moral right, and by a pofitive Law of the Nation, as was proved before* See Repper. de lege >lo(ls i, 4? c. 10. , 5. Neither are they Antichriftian as many vain men object, who whilft they arc hearers, decry Tyrhestofavetheir money, but turning preachers take Tythes, difpute for them and cor* tendfor additions to be made to them. Tythes are not Anti- chriftian, that are by the Law of nature, by the moral Law, by the pofitive Law of the nation, and not by any canonical or pontifical Law . How can they be popifli, which were paid thoufands of years before any fuch beait as a Pope did fpring up? 6 If Tythes be unjuft, burdenfome, wicked things, then is Godthe authour of injufiice, oppreflion, wickednefs( which were blafphemy to conceive) for he gave the Tythes to his Levites under the Law by a fpecial command for their fub- fiftence. Neither doth the Gofpel, as I faid before, abrogate or abolifh Tythes in general, but rather eftablilh and confirm them fpecifically, as may appear , Mat. 23. 2?. luk. H. 4*? GaU 6,6. 1 Cor. 9. 15, 14. Heb, 7. 1. y, 6, 8. And if the. wife God thought this way the beft to maintain his Minifters, who flrall reprove him ? 7, They are not burthenfome impofitions , becsufe they were freely given to the Church by pious and well afTetfed Princes, They are not the peoples burden, for they are none cf theirs 5 Neither they nor their pro parents ever purchased them , and why fliouJd they repine to part with that which is none of theirs. 8. Let there be foundout a rrore fufficientand certain and honourable maintenance, and who will contend forTythes? But Ci^p. IX. and' h;$ maintenance . 87 But lince it appears to ail wile men , that a more juft and ibted maintenance caunorbe round our, why ihould theirn* pcrunity of Wild snd unreafonable men prevail-/ that this epidemical I difeafe may be cured, there feems to remain this and thisionly remedy. LetTythes begot out of the hands of ihofe that have engtoit them to private ules ; I mean thofe Tythes which the Lawyers call impropriate, more truly improper, and indeed to many unptofperous, as the holy coai to the Eagls neft. Of men Harpyes luihtr fadiy complains. In lhefe and many other Countries there are a compapy cf Haipyes, to wit Prefecls and Queslors, who have devoured the liberalities of Princes given for the maintenance of the Ministers cf the Church, and fiich is their envy and malignity % that it can hardly be wrung out of their clutches. And indeed this is a hard taske, bur it is at Princely, a Parliamentary undertaking : And I doubt not buc ail godly men will do all they can to bring to pafs lo gra- cious an enterprise. It commended the excellent and wor- thy f pints of fome Londoners, that bought impropriate Ty the?, and reftored them to the Churches. Many know by whole fault this good work washindered 9 and what became of thern that hindered it. Obj. 3. They argue from Mic. f, iiithe fmfis teach for hirel and the Prophets divine for money, Anf H is one thing to receive hire, and another to be an hireling; one thing to be hired to teach , another to teach lor hire. The true Prophets received a reward of their fains, and that by Chriits allowance, Mat. io. 10* but the h\it Prophets whom God here reproves, prophefled falfe things, and that for hire oneJy, and preached pleafing things oneiy* that* they might have a more liberal! reward. The Minifters of the Gofpel do receive Salaries, not as a reward of" their JMiniftry , bur that they may provide the neceffaries of life, and may peifiit, in their facred function. 4, Cbj. Their great argument is fathered upon (for ican- not lay gathered from) Mat. 10. 8, 9, 10. Freely ye have re~ ct'tvtd, freely give, Provide neither Gold nor Silver 9 nor brajfe in in your juries ckc? Anf, The Anabjptiffc are deceived in this Iare figment cf theirs. For Chriit himfelf unties the knot, v. 10. The wotk^- vun it worthy of his meat, and approved it by his owny -ex- ample, , 28 \An A f fology for the Mini&ry. Chap. IX * ample) taking fomething of the fubftance of his rich follow- ers,!^ 8. 3. lobn 12. 6. and ij. 29. Neither did the Apo- iiles ordinarily rcfufe Salaries from the Churches, 1 Cor. 9 4, 5, 6\ PM. 4- J 8. a; Chrift here fpsaketh concerning working of miracles, asappears v. 8. and he forbids his Apoities to iei their miracu- lous cures for mony, becaule that gift was freely given them by God» & they ought therefore to ufe it freely. As Elisha refufed the reward offered him by Naaman the Syrians 2 King 5. 15. 16. Thefe words {ye have freely reuived ) doth not fo much ie- fpe& the work of preaching , as the working of miraclest which is not fo laborious as the other. j. This command of.Chrift to his Apofties was'onely tempo- rary, a precept for theprefent time, not a morai commandment, neither can it or ought ro be made a perpetual Law. It one- ly related to that firft EmbaiTy of theirs to the lews, which, Was to be difpatched with ail fpeed, and they were to avoid whatever wouldretard them in their journey. This is;plain from our Saviours owne words, Luke 21. 3^. where fpeak- ing of this firft miflion of theirs, and the charge he gave them then : He faysj Before I fent you without furfe t &c. but now be that bath a \urfe y let him tak^e it &e. As much as to fay, the former precept that I gave you is valid, Now I give you a new charge. 4. I c is plain that the Apofties afterwards lived of the Gofpel Afts 4. f . cbapt. The primitive Believers offered them all their goods,they fold Unds and goods for the Apoftels ufe, Heu quantum diftamtis ah illit, but now we had rather take the Apofties lands and goods for our owne ufe, or atleaft are fo farrc from felling all for them, that we grudge miferably to give unto them a tenth part. 5. This precept, as to the fubilance of ic doch ftiii bind. It engageth us to have hearts free from covetoufnefs, to be a pattern ofholinefle, of the contempt of riches, and of no- ble and heavenly minds. 6* The Apofties were fent to heal all manner of difeafes. Now Chap.lX. and its maintenance". 2q Now our Saviour forefeeing that men would be ready to give any thing for Health, forbids thera to make a private gain or" the gift of healing, as Simon Magus thought to have made of the Gift of the HolyGhoft. obj.*;. The haters of the Minifiry urge theunfuitable Ex- ample of Pdul t A&. 18 3. 20.34. 2 Tbef. 3.8. Paul got his living by his own Hand-labour j Therefore ought all the Ministers of the Gofpell alfo. Anf. 1. It does not follow. A particular and lingular Action does not make an univerfal rule. Neither does the Apoftle here go about to take away from Chrifts Minifters that which elfewhere he doth allow them.Now he ailowes them a right to be maintained of the Publick, in many places, 1 Cor. 9. 14. GaU 6.6. iTiw.5.17. He approves of them that livedo! the Gofpei, 1 Corintb.y. 5,6. Nay himfelf received maintenance of other Churches, P/;i/.4. 18. 2 Com 1.8. 2. Suppofethe Cafe be now as it was ihen, uteris paribus, 2nd we wifl alfo allow the Apoftle Paul* example to be binding, 1. If the Preacher be furnifiVd with Extraordinary Gifts, that he can perform his work without ftudy and meditation j fo could the Apoftle. 2. If Minifterscan live other wife, andicbe neceffary by reafon of the Churches poverty •, in fuch a cafe of neceffity the Minifter ought to deny his right, that he prejudice not the Gofpei, and be a burden to the Church, 1 Tbef.2.^. 2 Tbef.%. 8,9, But the cafe is not fo now, neither refpedive to the Minifters df the Church, norrefpeclive to the Church. For 1. Miniiters have not that extraordinaiy and fupematural Gift. 2. The Church enjoys, through the bounty of pious Princes 9 and Progenitors, Church Revenues, dedicated to the maimer nance of its Minifiry, that they need not be burthenfome to tne Church. Moreover in the Apoftles time there was a Commu- nity of Goods, which did abundantly make up the want of tythes. \Ve-muft therefore diftinguifti of a Church. .1. Theie is a Church to beconftituted, or inconftituting. which.foj the moft parr, is made up of poor and inferiour 'members, not head- ed by powerfull Princes, or rich Magiftrates, in whofehandit might be to appoint fettled ftipends. Such was the efiste.of the Church in the Apoftles time: and here we muft decline our own ri.ghr. Moreover,the Apoftles preach' d to Heathens, who knew not the worth of the Gofpell, nor the nece'ffity of a N Minifiry. £0 ZfnJpology for the Mini&ry, Clup.lX* Miniftry. 2. There is a Church conftituted, adorned with Magiftrates.and Lawes,and endued with certain Revenues and Immunities appointed bythofe Msgiftratesfor theMinifters: thele Revenues are by Divine Right due to thefe Minifiers ; therefore Paul acknowledged, that he did receive things necef- faryoffome Churches, as from the Church at Pbilippi, PJ///.4. io\ and others, 2 Cor. 1 1.8. though he did not cf the Church of Corinth! nor TbeJJalomcj* In a word, Stipends are different ac- cording to time and place j doubtlefs thericher Congregations both may and ought to maintain their Pallors mote liberally than the poorer j neither is itequall.that the Stipends of ail Mi- nifiers mould be equal, becaufe of then different Gifts,dirTerent Labors, different Families, and different quality of their people. Objek.6» Many Minifters are rich, ana are iinglemen,there- fore they ought to preach freely, and live cf their own. Anf 1. That does not follow ; For our Saviours Propofition is univerfal, Lu\e 10. 14. The Labourer it ivorthy of bis b'ire t that is, Every Labourer, be he rich or poor, tingle or double, or what elfe. Melcbiz.edec\ was a rich King, and yet Abraham payes him tythes,G* 11.14. 20. Thou ilia It not muz2le the mouth of the oxe that treaderhout thecorne.be he far,or behelean.Moreover,if a rich Minifter receive nothing of his people, he will expofe his poorer brethren to the envy and malice cf their people ; and notonelyfo, butbe a means toftarve his SuccefTour; where- fore let him receive his due Stipend^ and let him give to the poor, and convert much topublick ufes. Our Saviour Chiift could eafily have maintained himfelf, and the family of his Apoitles,aftcr a miraculous way j his Godhead could eafily have provided for bis manhood, yet he received of thofe things which were brought him,.! «^ Sf.j.to inftruft us by his example. The Lord hath not ordained, that they that preach the Gofpcl ihould live of their own private Eftates>that I know of • but he has ordained, that they mould live of the Gofpel, 1 Cor. Q 14. 2. Would this be a good Argument, Many Souldiers are rich, therefore let them fight freely, fpend and be fpent, without exfpectatron or acceptation of pay, and live of their own: Thericher men grow, the iefs commonly they care for fighting , ( left they Ihould iofe their rich Jives.) much lefs would they fight for nothings For VVbogoetbJmh the Apoftle, to war, at bis mn charges* CHAP. Chap. X. and its maintemna^ 9 1 CHAP. X. A ftxt Corollary from the Doflrine* IN the lad pbce then , let all Chrifts Minifters take heed they be not Unfavotiry Salt. Chriit hath put upon us the Name.ohthat.Chrift would put into us»thc Nature of Salt. Now the right and confcienfcious manner of faking and feeding is tenfold* Exewplarily, Minifterially, Diligently t Soldi/, Lovingly, Zealoujly, Purely) VUmly, Fully, and Sincerely. ■' i. LetaMiniiterteach&j example and life.lct him learn to do before he teach others to learn ; for the life of a Preacher hath in it the greateft Argument to Holinefs of iifc,and will inftruft better, and prevail more than a thoufand elegant Sermons. Men are more drawn by Example than by Precepts j Wherefore let us iLew our felves examples of piety* and good works, and as patterns which they m/>.y follow. Timothy mud be an example of believers in word and Converfation , in Charity , in fpirit , in faith , and purity, i Tiw.4. i*« a "d f° mu & T ^ us » Tit.i.y* and fo mult all the Minifters of the Gofpei , 1 Pet. 5. 5, The tongue indeed teacheth , but the life commendeth ; for the voice of the hand is more powerful! then that of the tongue, and gives efficacy to it; whileft we fpeak Oracles, let us live like Deities. The beft way of moving the afTe&ions is one's {elf firft to be moved* He that is firft himfelf perfwaded, (ball better perfwade others • and no one can prefcribe fo good Re- medies, as he that by experience knowes what is huitruJJ, It is the part of a faithfull Paft or to weep with himfelf, before he call for the tears of others, and togrkvemore inwardly, than in an expreffion* He that would have my teare%, Musi weep himfelf 1 or elfe i'le thinly be jeers, That voyce pierceth the heart of the Hearers moft efTedualiy," which the life of the Preacher commands; For, that Preacher loles his Authority , whofe words are not interpreted by his works; Nay, as Aufiine well obferves, A life unfuitable to the Doftrine is of a foul- killing, murtberout nature. What a monftrous prodigious ftght ( faies Bernard to EHgeniut) lib, jj.de Confider.> a N z high jj*. An Jpology for the 31ini&ry Chap. X. high degree, and a low fpirit-, a fared Prefeffion aud an execrable prafticc; a laborieus tongue, and ala^y hand; much leaves and no fruit, a grave countenance ar.d a light carriage, great authority and no /lability, to look^ like a man and fpeak^ lilte a cbdde ? againft iuch the Apoitlc thunder?, Rom, 2. ij 21. Thtu that teaches! another, uacbesl thou not thy felf : 6cc. Such derogate from the weight of their-Dodtrine, they defiroy with cheif works what they build with their words, they dedicate their tongues to God, and devote their fpules to the Devil, What is piofound Science good j*or(faics Di,Staugbtanin Fceiicic.ult.fiircu li s p 9^92*91* )wnh- ant a pure conscience - 3 an Oratours tongue without an Angels life j hut to makeup a Statue Itke unto Nebuchadnezzar'/, who fe golden head ended in earthen feet ^ as though it were for the prefent to be crowned, andshortly to he broken in pieces ; or a toad with a jewel, perhaps in the head , but certainly poyfonom all over the body $ which is more hatefull for the one, than precious for the other ? let Eloquence therefore fit in the lips, but let grace alfo give ftrength to Eloquence. Let us therefore imitate our Maiter, who was mighty indeed and word) Luke 24 19, who began firft to do, and then **« teatb, Ail. 1.1. Himfelf was firft meek, and pure , and peaceable, and then he began to teach, Eltfied are the poor in heart 9 the pure in heart, the peaceable, Mattb.5. As lobnthe Baptisl was all voice, fo the all of a Minifter ought to preach j his eating, drinking, tra- vailing, entertaining, clothing, life, and language (hould all breathe out holinefs; whatever he does or faiesfhouldinftrufl his flock. Ez*ra the fervant of the Lord was indeed a Seribein- firucled unto the kjtigdome of heaven, tor he fit ft prepared bit heart to feek the law of the Lord, and to do it , and then to teach in Ifrael flatutes and judgements, Ezra 7. 10. Lo, the right way to attain to an excellent faculty of teaching. 1. Prepare not the head onely, but the heart alfo. 2. Sc^k. with all care and diligence, riz,. by hearing, reading* learning, meditating, praying* 3, What muft be fought j not Civil Lawes, not humane Sta- tutes, not fcholaftical niceties, but feek the Law of the Lord, converfe in this, meditate of it, perufe it day and night. He that will be a good Preacher muft labour to be a good Textuift; for Scripture is the bell Interpreter of Scripture, 4. For what end? firft, that we may do it, then that we may teach ir. Let us labour to be as GlaiTes, in which the reprefentations of all venue and grace may appear 5 Yea, if we do and teach, we shaU h Chap. X.* and its maintenance, 9,3 U called ( that is, we shall be) great in the kingdoms of 'heaven , Mat. 5.1 p. Such an one w«-!s holy B^/t/jAvhofe words were thunder, and his works lightening. He preaches (faies Naz~ianzen) with* a lively voyce, who prcacherh with life and voice, making good his Doctrine -i%. 2 "934. 5T» A (adder complaint could not be made, than what a pious and learned man of this Nation makes, That this Church has lain undenhefe 2 tore plagues, formerly many Miniftcrs that were not Preachers, and now.many Preachers that are not Minifters. 3. Let a Paftor feed his FLock diligently and induftrioufly : From us, my Brethren, from us, does our mother the Church exfpeft relief ; let us endeavour to the utmoftof our power to adminifter the help (he exfpe&s, to remove fcandajs, to heal divifions, to confute Herefies, to beat down wickednefs, and to demoliih the ftrong holds of Sathan. Let us be inftant \tK»t)»t infeafon, when any fair opportunity offers it felf , and «Wf»«, tutoffeafon, when inconveniencie* and dangers dofeem toflelnand blood to block up the way : Diligence, as it is very conducible to many other ends, ( for it makes rich, Prov. 10. 4. it inbrings to Preferment, Prw.22. 29.) fo, moreefpeciaily, isi: neceffary the Miniftry, in the Government and management of fouls, which is an Art beyond all other Airs , and requires the greateil accomplishments, exercitation, undrion, difcre- tion,&c. For fome are bruitilh and unteachable, fomc weak, Chap. X. and it's maintenance. weak, fome dull, fome perverfe, and many ungrateful!. Let. us therefore watch and be hardy: let him that under- takes this Ministerial :ask, at once furnifti himfeil with an He- roick and invincible fpirit, for he ftullbefure not to want ex- ercifes enough of his valour 5 For, there are none whom Sathan oftner tempteth, fharplyer alfaulteth ; there are none that fuffcr more of forer (hocks and tempefts, than the holy and faithiull Captains of the Church, whom God hath defined to prifons, not Pailaces, to hatred and reproach in the world , not to the pleafures and delights oTthe world ; according to that, Row. 8* 1 6. For thy fake we are filled all the day long j And ( which may the rather quicken us unto diligence ) behold the indefatigable induftry of Sathan, and his agenrs. In this decrepit age of the World, inthefe laft and perillous times, they are hurried on with a defperate rage , the Dcvills feem polTelled with fome worfe fpirit than themfelves, they turn every (tone, improve the very dregs of their malice, and the height of their might, if by any means, by fecret perfwafions, or hoftile invafions , they may drag any foul to hell with themfelves : What weeds of Herefie do they plant ? what feeds of difcord do they fowe ? what /tones of (rumbling do they lay ? They compafs fea and land to gain one Profelyte. Let us learn diligence of that greatPeri- patetick,the Devili, who compafleth the earth to enfnarefoul*. Therefore hies Latimer t exhorting the Bifhops to diligence, if they will not follow the example of the Saints, the Prophets, the A pottles, of Chrift Jefus himfelt, yet Jfetthem be provoked by the diligence of the Devil, whofpares no pains,but carefully vifir5,inftructs,andinciteth his fervants and difciples. Nay,thc Seaitfeifis reftlefs, theHeavensarerurnedabout withan un- interrupted motion, and the Sun returns with its unwearied light, from the fame to the fame goils continually: And do fenflefs bodies perfect Co many motions fo conftantly, and Ihall the great lights of the Church lurk within their fockets, ruft with idlenefs and dulnefs ? Idlenefs is hatefull to God in every Calling, but efpecially in the Miniftry. Curfed be he that doth this work of the Lord negligently. If thou be a Minifter of Chrift, hoc age t minde this thing onely, bz intent upon it, diligent in it. The life of a Minifter is not an idle life, a delicate eafle life; we are appointed to work in the Lords Vineyard, Namb<$, 24. and not to play. It unbscomes 95 ►ag \An Jfology for the vihnifl; y Chap. X* unbecomes the Miniliers of Chrift then to bs Carders, dfcers, hunters, Merchants, ^ouldiers, Husbandmen, &c. For. if k ba unfit that chey Ih^uid kave the preaching cf the Word to ferva tables, ; &•& 2. much more unfit is it for them to neglect that vvock, to employ themieives in things quite of a different nature- There n> hire due,but it is to the Labourers ; there are fome worthy of double honour, but it is they that labour -ftili: This office which we have, is not aneaiie , but a laborious Task, which alwayes hathj>een accompanied with more care than credi% whofe fweat is greater than its crop. Know ( faith busline) that the tiame of a Bishop is net a name of worth (o much as wor\ , of dignity fo much as duty ; and that thofe jtre Btshops, who had rather convert their people then command them. And therefore our Miniilry is calied ip>gia t Gahtia, Myfia, TtQM% Acbaia, Epyrtu, and many others. It isreported of Farelius, that, being hindred by no difficulties, threatnings, reproaches, frighted with no perlecutions, he gained to Chrift the Mompei- gardenfes , the Aquilenfes, the Lonfannenfes , the Genevttet, the No- vocomenfcs. That which is reported of Calvin is diligence almoil to a miracle; that he preach'd yearly Two hundred Eighty and fix Sermons, read an hundred eighty and fix Lectures, betides a multitude of Epiftles which he wrote concerning fundry poinrs in Divinity. Hew often do we meet with *>c ^nifu&^Jt^trday and to dayln Cbrjfoftfmei although yefterday I fpoke to you of this thing, yet I will not forget it to day (faidhe) nor will I fail to preach the fame to morrow, and henceforth. The Ancient Fathers gave themfelves wholly to their ftudy; the lean* part of their life was fpent in fleep, little in eating and drinking,and none at all in idlenefs, Origen loft no time in his life from his itudies* Let us therefore bring under our bodies by watching, failing* praying, pains- taking, mortifi- cation of the flefb, fuitaining all perfections, abltaining from all carnal pleafures, incentives to fin: There is eminent danger in indulging the fleth, 1 Cor. 9. 29. Thetimeisfhort, the work great, the reward greateft of all. Contemplate of the Crown. And that we may be the better enabled to cany on the work„ let us love; for nothing is impodible to love, itrunns, it flies, it overcomes all difficulties, Cant. $.6,7, 2 Or .-5. 14. Gen*!?. 20. The Peter that loves Chrift w ill feed, feed, feedtUhn 2 1.15,1 6*. feed by preaching, feed by pra&ifing, feed by printing. Zacbary, when he could not fpeak, wrote : the voice of the pen is louder than the voice of the tongue : By this we can fpeak to them that are at a diftance ; nay, by this, being dead we yet fpeak. 4. Let a Pallor feed his people boldly, and freely. Let us undertake, undergoe, and accomplilh our Miniftry, with a confidence full of courage, with a courage devoid of fear. Let us commit our ihip to the windes ; It is necelTary to fail, not Co to live, as Cefar faid heroically. They that fear the hatred, O or 5»g \4n. Jplogy for the <3Uniftry Chap. X- or reproaches of the worId,wiU loon faint, and flagge ? There is therefore requiiue a boldnefs,arad confidence of Spirit to con- temn the contempt of the world, [t is a prime venue in a Miir* Her to CGiHeQWyand to be able to be contemned. As it becomes a Commander to dye (landing, fo it behoves a Mimiier of Chrht to die {offering and dcing,fuitaiaing,andabfhining, preaching and praying, and cheasfu4Sy to under gee ail that can be laid upon him for the love of Chrift. This is indeed to endure hardship, 2 Tim*i, 3, tofuttain crofles, to entertain injuries, and to retain a heart hardened againft ail the affronts of an enraged world; Like Chiilt, who let his face as a flint, becaufe the Lord was his helper, if* 50, 7. And therefore he flood un- moved in the greater! ftorm?, uncorrected by the greateit ragej iik« a rock, againft which the roaring wave? do dafhthem- Celves, and go into foam; or like an Adamant, which breaks in pieces the Irenes and hammers which would break it. Let others fear and fly, let us contend and continue even onto death. Take Bias for an example, who being circumvented by Ipbkraies the Athenian Captain, ar.fwered his Soaidiers that askfd him whit they iboold do, What should ye do , but con fu it ymr own fafety and for my fait J mill dye fighting, Chrift Iefns leems to befpeak us a? Alexander b^ipeke Jlexander.tlzhcr fight 01 change thy name : Either carry on thy Mioiftry cooragioufly, andi alfiil it conftandy^ or ceafe to be a Minifies. It is the chief buhnefs of a Mioifter, bv fpirim d weapons to demoliih the ftroog'holdsof Sathan ; but this will not be done by flatteries, and pleafant diubs • but by this boldnef$,and frcenefs of fpeech, with which we reprehend limply, all errors, herefies 3 r^igning games, efpecia) J y conference- waiting finns in all men, high and low, great and fm^if, withourany refpeift of perfonsrwemuft he iike clear and fpotlefs giaffes . which flatter no one, "but reptefents all perfons and things faithfully, as they area Nfi dtference muft be put 'twixt m*n and man j Whether a Trojane, or a ly,i n, Nathan reproved King David, Elijah King Abab, Efcha King leboram, H&fea the King's hoofe,^j»«5 King ItTtfosm, Him Bapttft King Herod, Faul the Governour Foclix t Cbrjfeslffme Lu nexus, Ambiofc Theoiofim the Lmperour, whom he atfo excorumuni- cated Cfaap. X. and its maintenance* cated for violence done to tbe Tbejfulenians. Let us therefore boldly and freely taxe» princely, popular, plaufibie finner, and fo dull we be the chiLdren of the Prophets. Let us not be over- come with fear, nor iear to be overcome, either by might, or malice j but with an honeli kiode of impudence fpeak out the truth, knowing thatwearcthemeffcngersof God, who will a&, direct, protect us, 1/4.42. 6. 50.7, ler. 1.8. 18, io» ler. 2 8. throughout, efpecially f.ii. 1x^.3,8,9. God will not tor fake his, in thcie iaft and worii rimes, whom he knowes unable to fubfift or perlift without him j Therefore he bids them not to be afraid though briars and thorns be with themj nay, though they dwell amongft fcorpions, yet not to b; afraid, Eju^i, 6, Every coward in Gods caufe-is a murderer, according to thai, inTf /w\or ^tuoj, and of all cowardi they are the moft notorious that have God for their Captain 5 For, what need they be afraid of briars or tbortts t who have the good will of him that dwelt in the bush ? 5. Let a Pallor feed his people lovingly* Let all things be fweetned with love, 1 Cor. 36.14. Let prayers, Sermons, re- proofs* exhortations, all flow from this Fountain, Let all things be done with tharity. Let the tire of zeal be kept burning with no other fewel than the t>yl of companion, let, 15. 17. Luke 10. 41. Gal. 4. 19. Thus the good Samar'ttane pours wine and oyl into the wounds, wine to iearch, and oyi tolupple. If there be need of feverity, let us play tbe good Chirurgions, who when they appjy Corrofives to prevent death by the wound, administer Cordialls to prevent fainting by the Corrofivcs ; and chear up the patient, telling him it is onely in a tendency to his health. No one is tit indeed to reprove, but he that icves the party to hi reproved, that fo the reproof may be in com- paction, not in pafiion, for his refutation, and nothis ruine. The Apoftle Paul therefore will have ourQurpnefs tempered with mildenefs, and lenity, 2 Tiwi 4.*. rep9vertbtike>e%bott with all long- fuffering, notbeiug enraged at the dulnefs and unduti* fulnefs of our Auditors; Let u$ not offend any by a proud feve- rity, or a fuperciiious gravity, but by mildenefs, andafweet compofure of manners and behaviours ftrive to win them, en- gagethemtous, and make them our own, fo (hall we be sble to nave an Influence upon them, prevail with them, and Jive profitably and comfortably amongft them. Lo\e me ( faid O % - - Mftim) ioa 'jfn- vJpologie for the Ministry Chap»X, Jhtfk'm) and fay what you will, and do what you will. As an Oratour Ihould notoneiy be qualified with prudence, but with benevolence alfo, fo a Preacher: For ) as the Phi- lofopher obferves ) it contributes much to the creditablenefs of the Orator , if the Auditours be perfwaded that he Rands well affected to thcrru The gravity of aMinifter fhouidnot be fuch as may affright men from coming before him, but fuch as compole them to reverence, that do come. Let us feed the Flock of Chrift, not imperiously, as Lords, much lefs,rigidly, as Tyrants; but gravely, and mildely, as Fathers, with a fatherly benevolence and affection, defiring rather f be loved then feared. To this purpofe {peaks Lauienuut, upon i'PM.5.3. Let every Paftor govern the Church providently, and prudently, not draining his power to its utmoft rigour* but exercifing a fpirir of Lenity j not alwayes. in ail things, towards all , tiling his utmoft power and authority, but fometimes denying fomething of his own right, as Paul oftlin did, iCffr.9.12. 2 Car.}. 2. iThef.^.p. Ina word, let us imitate Bafil; who, for patience and conftancy was an Adamant, for meeknefs a Loadftone. 6\ Let a Paftour feed his flock zealoufy , not carciefly and eoldly. Let us cry aloud, and lift up our voyce like a Trumpet , becaufe we fpeak to dead men and (tones: Let us pray the father of Light to touch our tongues with a coal from the Altar, that our lipi may breath out nothing but what is pure and heavenly 5 that we may be Lamps, burn- ing in zeal, faith, and Love, and fliining in words and works ; that we may be coals to our felvcs, and lamps to our people; fuch was lobn, Iob.f.tf. Wherefore Chrift gave not ftefhly*. but fiery tongues to the Primitive Preachers, that they might preach zealoufiy with them , andenflame the hearts of their hearers, ^#.2.$. Excellent is that commendation of Luther, Whatever Luther fteaty or writes pieices into the hearts, and leaves * wonderfull fling in the confeiences of the hearers. Let us look unto our Saviour , whom zsal for Gods glory eat up. Let us imitate Elijah , qui x.elandoz.tlavit t who was very zealous for the Lord, all fire for God. whom God therefore fent for in a Fiery Chariot. Let us imrate Elisha . ifwah > Ieremiab, (ler.20. 9. lohn Baptift, Paul, Gal.i.ii. Who all being en- flamed with (he fixe of Love did burne the cold hearts of their hearers, Qhap.X. and its maintenance* l0l bearers with zealous Difcourfes, Let oar hearts, our tongue? our bands be ail of a fire, that we may bring men from fin unto God. Even immoderate zeal is better than coldnefs in Gods caufe, for it is an error of love, and not a love of error. Let us neglect nothing through idlenefs, or cowardifc, which may conduce to the Salvation of the foules of our people. In a word, let us imitate the holy Seraphims ( who have their name from fire) who burning in zeal, are alwayes in readinefs to execute every command of God • having with them fix wings, with which we mayfpeedily move upward, downward, forward, backward, on this hand, on that hand, as God calls. So zealous was the Angel who had the ever- fatting Gofpel to preach , who did not creep, nor walk) nor run , but fly with a fwift wing through the midft of Heaven a Mey.j 4. i6\ See Ward*i Coal from the Altar: p. 390. 7. The word of God is to be difpenfed purely, without any fophifticall or fuperitirious comments. Let nothing be faid of God, without Gods authority. In all doubts we mull have recourfe to the Law, and the Teftimony, Ifa. 8. 20. Mofes returning from the Mount brought commands, not his own, but Gods, Ejwi.i 9.7,8. The Apoilles Commiflicn runns not for them to teach humane Traditions , private Fancies, but to teach all things that Chriit lefus had com? raanded them, M4t.28.20. that is, either by himfelf, or by his Prophets. Therefore the Apoftles themfelves father their Doctrine? upon Chrift, iC«r,ir.2^. J have received of the Lord that which alfc I have delivered unto yon : f 1 Thef^z* 1e know what Commandments we gave you by the Lord lefus. ; As much as if he had (aid , The Commandements which 1 gave you are not mine but Chrifts, he is the Law-giver, I am onely his MefTenger. So alfo 1 Pff.4 1 1. ifatiymanfpeak^* let himfpeak^ as the Oracles of God ;j Let him be a Teacher well intruded in the Word of God, and produce Oracles, as it were, out of Gods mouth. God cannot abide uniawfull Mixtures , that men fliould play the huxters with his Word, or plow with the oxe of his Word.and the AiTe of humane traditions together. God will not have men fet their threfholds by his, and their pofts by his pofts, Ex.ek,, 43. 8. What is the chafe to the wheat? What are falie Prophecies to the truth of God? Jfr.23.28*- Mens inventions are like light and empty chafFe, that has no loi ^ n dfol&gy for the ffiim&ry Chip. X* no fubftance in it, nor give any fpirituail nonriCbineiit, bot Gods Word is nutritive* like the pureft wheat. We areea&cd io be diipencers of the Mitjillnes oi God, not broachers ©I out own groundless conceptions 5 propagators cf~ the old way and Doctrine, not coiners of a new. It an A ngdtfrosr heaven fbouid preach any other Goipell, let him bc^ccurfed, G4L1X* Reject tbekcfoie ail new and feigned wmLhtps, and woiflnp God attct a way that h Gods. $. The word of God is to be difpenfed plsinty. He is the bell Preacher, not who fcjarcheth jbe ears> but who prickcth ^nd pfercetn the heart. Therefore, does Paul prefers, chat he had rather {peak five words in a kno wet antf intelligible Language, than live thoufand in a (hange and unknown tongue, 1 Car 14 10. Let os preach a crucified C r ii in a cru- cified ftiie 5 not with the pcrfwafivc words 0/ «®*n$ wifdome, but in the demonfration of thefpiritand power j not Rh cle- rically j but Apoftolic41y , not fo much fire y , as ioundly, not fo curiouily as c rehiliy , not fo ..dmirabiy as inteliiiiuly. Let our fpeech be firnplc without figures, plain without inyiteries f >ure without mixtu.e- not curious, painted, afie&ed, unnecefiarily adorned ; and fo Qull they be as fiery darts piercing the tnmoft conference, and ftrong hammers breaking the hardeft rock. o. The Word of God is to be difpenfed/fltfr. For, fbrunns the DHpenfers Commifljon, Mat. 28. io. gll thiugt whatfeerer, &c. The ieafl particle of Go4s Word is not fraudulently to be detained, but the whole counfei of God, without addition or diminution is to be declared, Aft.zo. 27. And then, it any foal dye, it Qiall fail by its own hand, and not by ours, and its blood charged upon its own head, not ours, when we fliall faithfully have difcharged our duty without fraud or fallacy , in preaching, exhorting, warning, thrc2tnipg» and explaining all things necdfu.II to talvarion. Let us imitate the noble fpiritcd Mic*jdb who profeiTed freely 1 King. z 1. 14. that he would notfpeik what the flattering Courtiers would citrate to him, but what the Lord Ihould command him. 10. Let a Pallor feed his flock, and difpente Gods Word fneerefy , not defigning his own profit or credir, but Gods glory, Hii 4 17. fo that Chrifts authority, renown, and ho- nour may be exalted j let us r e Joyce , though our own be eclipied Chap, X. # and its maintenance. 103 edipfed, nay exringuifeed, 106.3.30. Ambition was the fiift mother of Herefie ; Let us therefore truly and fincerely preach the way of the Loid , and ftudy to promote his glory. For them that honour him he will honour. Above all, thou nun of God, fkc covetoufnefs. The love of money diftracb the rninde > makes it unfit tor its (acred employment, and (boulders out Hofp.itality and Charity. "We are Gods Soul diets, now noSouldier enrangleth bimteif with the affairs or this lift, 2 Tim.i. 4. They are unworthy * the name of Chrifls Mioilters, who gape after the private goods, more than they deiire the public k good of the Church, that make a trade of their (acred function, undertaking it nor to bring foules to eternal! life, bur to bring ttiemfelves a remporall iivelyhood. Covetoufnefs is abominable in ail men, but efpecialiy in Minifters, fuch therefore are caiied ptedj doggstlfa. $6,11. tteat prepare warr again ft every one that putteth not into their momhts t Mu,%*f, tha* pollute the name of God amongft the people , for handfulis of barley, and pieces of bread, for any light gain, Ezi^.i 3.10*. This in Bifhops is called wxf **^"* fttby #*r», becauCe it is gotten filthily, unworthily, fLtteiingiy, not without liaising and ■tallying the MRiuieriail d jgniry. This the Apoitie condemns again and * gain. 1 Tim ,5.2, T/r.i.7jii. 1 P^.5. 3. Who can but condemn the prepofterous care of a Lively hood, which fome Airniiters itacd guilty of, who bellow more thoughts about breeding and feeding their cartdi, managing their land, 2nd fuchhetcrogerjeGusbuiincfsjthan intheir j[iiiaie*,ci the Promo- tion of Salvation of the peoples £ou!f s : whom yon may fkJyer cali Feeders of catttlsihan Feeders of Chilians, whiieft they converfe more in their ftabie&ihau in their ftudies, as though they (till locked for Cbrki in a mange;. Net that it h abfc]ut«}y unlawful! for a Mrailkrof ifae £y®iptll('foizmiy be without prejudice to his empJ^ymeur 2«ms ftu^y w have fome moderate care of his rerooof a3i coacsmmzmz, { as aboui his caitell, and land, or the lik? ) bur dieifiylet him take freed to himfejf, a io * out diCcharqeof^ yz * ancJ ^ or our F ^ oc ^ s > For > oe fid« diligent Reading, the Mm- ?**/** and< Temptations are rccjuifite (faith Luther) to make a tier tall cat. good Divine, While!! the hand turns over the Book, let ting in the eye turn toward God ; and never forget to importune Bowls jbis directing, affilVmg, emboldening , enlarging fpirit, from paft. E. w h om a u j^y fufficiencies are: And thou wilt finde, that STfc \? t0 havc Praved welJI * 1S l0 havc Studied well. THE END.