Dualitas, or, A two-fold subject displayed and opened conducible to godliness and peace in order, I. Lex loquens, the honour and dignity of magistracy with the duties thereupon depending and reverence thereunto due, II. Duorum unitas, the agreement of magistracy and ministry, at the election of the honourable magistrates of Edinburgh and the opening of a diocesan synod of the reverend clergy there / by Will. Annand.

SECT. III.

The Honour with which the Magistrates is to be noticed.

EVery Soul being ordained to be subject to the Higher Powers, that is, to the Person Invested and Endowed in a right way with Power, pleads for Fear and Honour under the New Testament; But, Curse not the gods, nor speak evil of the Ruler, under the Law, with other Scriptures, Rom. 13. 1. Exod. 22. 28. Importing High Veneration and Respect, speak how Ezrah's Judges ought to be Rever'd: And the multitude of Earth's Inhabitants, having their happiness from under the Wings of Magistracy, Power having respect to the curbing of the Vicious, and protecting the Innocent; Vertue hath infinit Arguments prepared for peoples yielding to an Authorized Judge: the four ordinary prescribed Duties, 1. Of Honour. 2. Lov••. 3. Prayer. 4. Obedience.

1. Honour. This the very Sheath, yea Shadow of the Sword, the Romans Birc••-Rods, the Magistrats White Stave, his Long Robe, constantly Commands as due from all Be∣holders. There is an Honour, that is, a R••ve••ence we owe all men, but the gods of men•• are doubly beaut•• fied with the Image of God, in Governing Faculties, and transformed by a Politick Soul of life and Power, into an higher degree of Man∣hood than ordinary Commons, therefore is Double Honour to be told down, in ready and prompted respect, as the Egypti∣ans, and Joseph's Brethren, in, My Lord, and bowing down the head, Gen. 47. 18.

Tell me not this to be understood of Good Magistrats, Mal∣versation as to Men, not destroying the Prerogative of Au∣thority: For, 1. Thunder-bolts are of Gods appointment, to frighten and to punish men, so also are Tyrannical Governours designed as the harsh and untender Chi••urgeons, to search the putride Sores of an unholy Common-wealth. 2. Who are the Good Men? or where are the Good Works? or to come

more closs to the Objection, who is the wicked Magistrate? For he who watcheth the Garison of his Charge best, and with greatest circum••pection, and Fatherly depo••tment, and he who Draco-like, is most Severe in punishing to death the least Debaurd, for lopping off Delinquency, shall be by the un∣ruly, Surnamed alike Tyrant. The Log from Jupiter in the Fable, was the worse Magistrat; and Solomon in the Truth, was accounted by Male-contents, none of the Wisest, be∣cause an Oppressour. 3. Saul had been forsaken of God, in the Prophets certain knowledge, yet le••t the people sh••uld dishonour him, Samuel ••iveth him honour in their presence, and telleth the people nothing of the Divorce. Do the like for a petty Co••stable, in his own Hundred, and for a Baily in his own Baily••ick, for a Justice in his own County, for a Ruler in his own Verge, an•• for a Judge before the Members concerned in his Court: For it is his due, and thy debt, Jure Divino, Rom. 7.

Yet ought those of the Scarlet Gown to carry such an Af∣fable Meen in the face of their Conversation, as to live in the Affections of their People, a mean for everlasting Honour, like Antonius Venerius, Duke of Venice, whose life in the History of his Fellows, dignified with the Ducal Crown, speaks him to be of excellent abilities for the Honour, being Ingenio ad Benevolentiam comparandam accommodato, Indu∣strious for procuring of good-will in it. Morosity, Surliness, Sawciness, or Disdainful Pride, being destructive to those Honourable Thinkings the Vertuous themselves frame upon the Anvil of Sound Knowledge, for upholding, as Nails, the curious Wainscot, or Ceiling of true Respect, towards all wear∣ing the Furr'd Long Robe.

2. Love. What the Pilot is to the Ship, what the Phy∣sician is to the Sick, what the Father is to the Children, that is the Prefect, Provost, or Maior to a City, Acting by his Counsel, for the Security of the Vessel, for satisfying of the Heart, and for providing not for the Son only, but the

least Servant within the Body Politick, David, while yet a Courtier, behaved himself wisely, and was accepted of all the people, 1 Sam. 15. 8. He is in place of God, and that god∣head he is endowed with, prohibits the least inclination to Disrespect, or Hatred; But as true love without bitterness, and real love wanting hypocrisie, is duely to be offered up to God, for his own sake; so is it also to be rendered to the Ma∣gistrat for Gods Names sake and Authority.

3. Prayer. Sound not the Triumph at the Electing of any men, so highly, as to forget with Elias they are subject to the like passions with other men: They are gods, it's true, but the gods you are this day to Elect, are made up of Flesh, and therefore obnoxious to those Interests, by which the Circle of this World, by Worldlings is moved; and if your Pray∣ers hold not up the Hangings, that God may be seen, both by the eye of Counsellours now, and of Magistrates who are to Confer about you afterward; Flesh may bemist their eyes, and Judgement may be fore-stalled by a Whispe••er, for prevent∣ing whereof, fix your eye upon that Green Carpet, that Vel∣vet Cushion, in the words of the Psalmist, The Lord hear (you) in the d••y of trouble, the Name of the God of Jacob d••••fend you, send you help from the Sanctuary, and strengthen you out of Sion, Psal. 20. 1. For our dayes are dangerous, and the times you know are perilous, &c.

If Prayers and Supplications must be made for all men, for Kings, and for all that are in Authority, 1 Tim. 2. 1. Sure for our own Native Prince, and for them under him, whom we by Authority from him, place in Regiment over our selves, are we to be doubly zealous, or then, where is he, that from this dayes determination, can, or ought, to expect to lead a quiet and peaceable life, in all godliness and honesty? It being true of Governours, what in Divinity is said of Ministers, Paul may plant, and Apollos may water, but God must give the increase: It not being Pauls Studying, not Cephas Preach∣ing, nor Apollo's Oratory, that can convert the Soul, but the

Spirit of God, in making use of them for that end; So it is not Wise Men, Faithful Men, Good Laws, Solid Counsel, Sound Advice, that will make your City prosperous, but the blessing of God through your Prayers, upon their delibe∣rate Resolves. If a Magistrat be a god, then his Actings for our good, being Heavenly, must God-like, be the return of our Prayers, or then, &c.

It is easie, it is ordinary, though it be undutiful, to be mustering, and Talking of the many Faults of those in Publick Places, whereas one way to have them few, (viz.) making many Prayers for them, is omitted by many Sons of Disobedience; and for this cause, I conjecture, Plato's Laws appointed Youth and Childhood to be trained up in the customs, Laws, and Principles of their Imaginary gods, that a Reverence might be held, not only to their Re∣ligious service, but in Politick, though Divine manner, it might be presented to them in their Court-Inquisition among men, in keeping Custom and Law together with Reli∣gion.

4. Obey. This is the product of Love, Prayer, and Ho∣nour, the Final end, and Ultimat scope of Government, and he that Writes one Motto of Pride upon his Crown, Non obedio, I scorn to yield, as a rotten Branch is to be lopp'd off, by the Bill or Axe of Authorized Power, and that speedily, (the season may require it) whether it be to Death, Confisca∣tion of Goods, or Imprisonment.

What ever superstition (yea robbing of God) may be pre∣tended to be on one side of the Tribute-money we owe Ce∣sar, Obedience is still to be upon the other, or then Experi∣ence will hold it for Counterfeit, and to be refused. It is the end of the Law, that men obey, and the end of obedi∣ence is the Flourishing of a City, and the end of a City is pro∣sperity and peace.

In short, my Lord, and Right Honourable, the Great Alex∣ander, being to possess the Crown of his Ancestors by Bi••th,

yet from what impulse, I know not, I care not, he called his Princes and Nobles together, commanding them to choose a King for themselves, and one whom they pleased, providing they would choose one who was most obedient to God, most for the publick good, most compassionat for the poor, most for the defence of the weak, &c. They after mature deliberation, choosed Himself, and he thereupon sware to do all that: I add, to the other, List them, who will be most for your Cities Credit, Wealth, Godliness and Honour. And your own Re∣putes in your going off, and falling back, in the Minds and Tongues of your Numerous Inhabitants, who will immediatly be Curious to behold their New Mag••strates.

FINIS.