The magistrates commission from heaven. Declared in a sermon preached in Laurencejury, London, the 28. day of Sept. 1644. at the election of the Lord Major. / By Anthony Burgesse, sometimes fellow of Immanuel Colledge in Cambridge; now pastour of Sutton Coldfield in Warwick shire, and a member of the Assembly. Imprimatur Thomas Gataker.

THE MAGISTRATES COMMISSION FROM HEAVEN.

ROMANES 13.4.

For he is the Minister of God to thee for good.

WHat the Father Gregory Nazianzen said of Moses, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Ocean of Divinitie, the same may be said of Paul: for doe but view this particular E∣pistle to the Romanes, you shall see in the former part of it, that he hath a Medulla, or a Synopsis, as I may so say, purioris theo∣logiae, he hath a Synopsis of the pure and exact Divinitie of Originall sinne, of Sanctification, of Justification, and of Election. In the twelfth Chapter you may see Pauls Ethicks and Morals, wherein the efficient cause of Actions is made, not with Aristotle, mans power, but the grace of God; and the end, not mans glory, but the glory of God. And in the fourteenth Chapter,

there you have Paul a Casuist, determining cases with a great deale of circumspection and caution. And then in this Chapter here you have Pauls politicks: The beginning of this Chapter is the Magi∣strates Magna Charta, or his Commission sealed from Heaven, whereby he may be incouraged to goe through his office, notwith∣standing all men that dispute about lawfulnesse of Magistracie: and notwithstanding all the discouragements that he shall meet with in the practice of it; there being nothing more necessary to a Magi∣strate then to be informed of this, that his Calling is of God, and that God hath a peculiar providence over such. It is related of Fre∣derick Duke of Saxonie, when he was almost discouraged by the popish doctrine about Magistracie, and the office of a governour; at last, when Luther writ a booke De magistratu, and the Duke had read it, he lifts up his hands to Heaven, thanking God that at last he was convinced, the state of Magistracie he lived in, to be pleasing to God, and that he might in it doe him a great deale of service. Now the Apostle, he deales very exactly, and methodically about a Ma∣gistrate.

First, he laies downe a generall Proposition at the 1. verse: Let every soul be subject to the higher powers: or unto the high powers: for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek: and this translating of it, Higher powers is periculose saies Beza: as if none but higher powers were to have obedience. Let every soule be subject: this brings in Papists, Monks, the whole Clergie of Poperie: It brings in all spirituall men (as they call them) whatsoever: And as for that same evasion, Let every soule, Omnis anima, id est animalis homo, as they cite it out of Origen, it is very ridiculous: And as vain is that of others, who say, he speakes here of Ecclesiasticall power, for he gives a sword and tribute to this power, which cannot be understood of Ecclesiasticall power: So you have then the Proposition laid downe: and this he backs with many Arguments: First from the efficient Cause: The powers that be are of God: how this is to be understood, I shall show you anon in the Text, only thus: when he sayes, there is no power but of God, it is not to be understood permissivè, or ordi∣nativè, or directivè, for so sin, and evill, and wickednesse, or the devill; these are of God by way of permission, and by way of ordering and directing: But the Apostle meanes more: He is of God approbativè & mandativè, by way of approbation and by way of command, as I shall show you anon. And the Apostle laieth

it downe both affirmatively and negatively, That there is no power but of God: This is more then affirmatively: for some might think, though the kingdome and power of Israel was of God, yet not∣withstanding, is the power of the Romane Emperours of God? and then amongst Romane Emperours, the Christians might have thought, though Titus and Vespatian, these that were called, di∣liciae generis humani, the darlings of mankind, yet was Domitian and Tiberius Nero of God? He answereth, There is no power but of God, that is the first Argument.

The second Argument is brought from the contrary: Whosoever resisteth the power, resisteth the Ordinance of God. This place you know is frequently brought by Court Divines against the Parlia∣ments defensive warre: but no such inference can be made; for the Apostle speakes generally: we may as well prove, that they that refuse the Parliaments warre, resist the Ordinance of God; for the Apostle speakes largely, All power is of God; And Parliamentary power being power is rightly of God: therefore he that resists that power, resists the Ordinance of God: So that that makes nothing but the cleane contrary may be as well proved from thence. As for the maine question it selfe that is so frequently agitated, I need not insist on it, wherefore I proceed.

The third Argument that he brings, it is from the end of these, they are not a terrour to good works, but to evill, facile est imperi∣um in bonos, the Government on those that are good, it is easie. And so he comes to this reason in my Text: For he is the Minister of God to thee for good. In which words observe,

First, the Magistrate described by his Office or Nature, he is a Mi∣nister. Secondly, by the Efficient Cause, he is of God. And thirdly, by the end, To thee for good.

1. He is a Minister, a Minister in what sense you heard: Not a minister as Nebuchadnezzar was said to be a minister: or as Atti∣la was called flagellum Dei, a scourge of God, by way of Gods providence, working such and such things, no, but he is a Minister by way of command, and by way of approbation. The Greek word is diaconos, those words that are applyed now, and appropriated to Ecclesiasticall Governours, they were at first used of Civill; as, Epi∣scopos, the same is used by the Septuagint, for one that hath an over∣sight, or inspection in Civill matters: And so Tully useth the word Episcopos, for one that had an over-sight over some State commo∣dities.

And thus diaconos here in the Text, though it is used now Ecclesiastically, yet at first it was taken largely, for any one that did serve: and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word afterward here used; it is not as the Papists would have it, only to be appropriated to sacrificing, but is extended largely unto all kind of Service: he is a Minister, his power therefore is bounded.

And secondly, He is said to be of God, that is the Efficient Cause: (I shall speake more of that anon.)

And thirdly, You have the End: First there is the finis cui, the End for whom, and that is for Thee; for Thee a Christian, though he be a Heathen Emperour. And then the finis cujus gratia, for what it is, and that is for thy good: For he is the minister of God to thee for thy good. Thus you have the words explained. Now the Doctrine that I will raise from the points shall be this:

That Magistracie or Government is appointed of God, for the good of mankind.

In the handling of this: First I shall show you, how it is of God, with the Attributes that the Scripture gives to the persons in it. Secondly, the End of it. Thirdly, the Extent of this power. And fourthly, the Qualifications of the person. And the Reasons of it: And so make Application, not intending to be tedious.

Magistracie or Government it is appointed and ordained of God for the good of mankind.

First, the Apostle here speakes not of persons, but he speakes of the office, and of the Government it selfe: And then withall, he speakes not of the abuse of the power, and of the Office, but he speakes of the use of it, the right use of it: Now, I say, Magistracie it is an Ordinance of God not only under the old Testament (as Ana∣baptists would have it) but also under the New Testament. And that it is so, it will appeare by places of Scripture that I shall bring: only, this you are to take notice of: That Magistracy may be said to be of God; partly, because God is the God of order, and so positively he commands it. And then partly, because he hath ingraf∣ted it in the Law of Nature, that there should be a Government, and that there should be power: Those two wayes it is of God. But now in Magistracie or government there are these foure things considerable:

First, there is the Nature, and the formes or kinds of it: As Go∣vernment, whether Monarchicall, Aristocraticall, or Democraticall:

now all these are of God, one as well as the other.

And then in the second place, You have the Designation, or the Application of Government unto this or that man: and this is of man.

And then thirdly, You have the Extent of this power, how farre their power shall reach: and this, also is of man.

And then lastly, There is the use of this power: and this, also, is of man; though to use it well, be of God. So then you may see in what sense it is said, That Magistracy, or Governement is of God. And that it is so appeares by these Arguments.

First, Because the Apostle, not only here to the Romans, but like∣wise in the Epistle to Timothy, and in the Ephesians, doth diligent∣ly presse this duty of submitting unto Government: now if it were a thing absolutely unlawfull, if it were a thing that were absolutely a sin, why then would the Apostle presse those duties?

And secondly, You have Examples in the Scripture of those that did make use of the Magistrate: As Paul when he was in danger of his life, he makes use of the Magistrate for the saving of himselfe, which, how could he doe if it were a sin? Thirdly, The second Psalme: and in the Prophet Isaiah, you have prophecies, and Psalmes by way of Exhortation and Instruction unto Magistrates, that they should receive Christ, and his Kingdome, and order, and worship, and government: now all these things could not be, if the thing were unlawfull.

Yea, it is so of God, and so naturall, that Divines doe thinke that Magistracy and government would have been in the state of Inno∣cency: for certainely there would have been paternall authority, and filiall subjection: and why (when the World should have in∣creased by time) should there not have been subjection unto Magi∣strates? not indeed by way of feare, or by way of paine, as it is now; no more then a child would have been obedient to his parents, on such termes, but in a happy, and in a blessed way, and for order sake. Thus you see, it is of God, and in what sence.

In the next place, Consider the titles that the Scripture gives unto Magistrates, which mightily sets forth their duty, and their office. As in Joh. 10.35. they are called Gods: it is a place that is quoted out of the Psalme: If he called them Gods to whom the word of God came: Hensius, would have it, Against whom the word of God came: and certainly, if you consult with the Psalme, That

seemeth to be reprehensory and objurgatory; to those that were Governours; and our Saviours argument is stronger: If he calls them, against whom the word of God came; came condemning of them, and chiding of them, and reprooving of them; if he calls them Gods, then is it any great matter that I am called God? But take it as we render it: yet you see it is, they are Gods: and the word of God came to them: that is, the word of God came to them, and appointed them; as well as it came to Ministers and ap∣pointed them, thus they are Gods.

Furthermore, they are called Shepheards, often by the Prophet: and these sheep what have they done? and to feed the flock: this denotes what a great deale of care, ought to be in them about the Common-wealth.

They are called Fathers: patres patriae: I rose up a Mother in Israel: to shew that there is no Governour or Magistrate, but ought to love the Common-wealth more then his own child and the off∣spring that commeth from him.

They are also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men that doe good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by some is properly applyed to God, yet given to the Magistrate. So that these set forth the sweet affections, that ought to be in those that are Magistrates and Governours. Caligula, was a Monster rather then a Magistrate; he complained there was no publike calamities, nor publike judgement to destroy his people. And so Nero, when he heard that spoken out of the Tragedian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I die, let all the world be set on fire: he added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yea, while I am alive. These were Monsters of men, rather then Magistrates, according to these titles and offices that are pre∣scribed.

The Scripture also gives them Metaphoricall Titles: as some∣times: in Gen. 45. they are called Adonim, the basis, foundation, the pillars: sometimes the shields, the corner-stones, the repairers, the Physitians: in Isa. 5. I am no healer, (saith he) that is, I am no Magistrate: this showes forth the great power, and great excel∣lency of Government. And therefore in Dan. 4. Governours are compared to great trees, under the shadow of which there is a great deale of safety, ease and protection; And the reason (say some) why that Samuel in the sacrifice, gave Saul the shoulder, was to denote, how that Saul should beare upon his shoulders, the people, and be able with a great deale of strength, to governe and

to rule them. Thus you see the second thing. That as they are insti∣tuted and ordained of God, so they have likewise glorious Titles and Names put on them whereby they may be made sweet to man∣kind.

In the nexe place, You are to consider the end, for which they are: and that is laid downe here in the text; For thy good, for the Common-wealth. And this is mainly to be considered, that the Common-wealth is not for Governours, but Governours are for the Common-wealth: they are the great servants of the Common∣wealth: like the sun that hath not light for it self but for the world: and therefore the Hebrew word for the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from a roote that signifies to be a servant: the Sunne it is the great servant of the world, it hath a light for the world and not for it selfe: and so likewise Governours they have wisedome, not for themselves but for the Common-wealth: they have parts, they have power, they have strength; all these things not for themselves but for the Commonwealth: That was a good Embleme of a Governour, that had a Torch burning with this Motto: Alijs inserviens meipsum consumo, While I serve others I spend my selfe; the propriety is in the Common-wealth, the administration, that is in Governours, so that this is mainly to be considered by Governours. And, oh! that this were planted in all their hearts, we are not here in this place to set up our selves, we are not for our own honours, for our own wealth, for our own riches, but we are for the Common-wealth. Ideo haec feci (saies he) ut conscientia & respublica mibi gratias age∣rent, therefore have I done these things, that the Common-wealth might thank me, and my own conscience. Among the Grecians there was an action called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against those Officers that did not ad∣minister for the publike good: so by this you may see, that Officers, Magistrates, Governours, they are not to say, this is the glory I will have in such a place, and this is the pompe that I will have; but only, they are to consider the end, and that the people may know of them and say of them, that they are, tam pro se, quam super se, that they are as well for them, as above them, and if this were laid in the hearts of men, how would they be willing with Saul, to hide themselves among the stuffe, rather then to be taken into pub∣like places; considering that as long, as they are there, they are not their own, but for the Common-wealth: this is the end of Go∣vernment.

Now in the next place, I come to shew you the extent of their power.

First it extendeth, unto the reforming, and to the redressing, of all the corruptions that creep into the Church of God, and into the Worship of God: this the Magistrates power reaches unto, in Deut. 23. And so we reade of Josias, Moses, Hezekiah, all these worthy Governours, their power did reach to the redressing of the abuses that were in the Church of God, when Idolatry and supersti∣tion came in: so that it is made their sin, that the high places were left: Why the Magistrates had power then; and should not have power now, there can no solid reason be given. Indeed the manner of the punishment, belonging to Gods Judiciall Law, that may be altered, but their duty to preserve the Worship of God, which sloweth from the Morall Law, cannot cease: And certainely, such Governours that do arise to do so, they are as welcome as those men were that we reade of, that came and rowled away the stones from the springs, and tooke away the earth which the Philistines had throwen in, that so the cattell might drinke: I say, no lesse welcome are those Magistrates and those Governours to be that rise up, and take away the stones that have been rouled on our springs we drinke of, and throw away the earth that was cast into them by the Phi∣listines. Yea Magistrates are to doe this in the first place, before all other considerations whatsoever: So Moses he began with the Ad∣ministration of the Pascall Lambe, when he carried them out of Egypt: And Gideon began with the erecting of an Altar to God, before he purged the Common-wealth: And so Josias did, and o∣thers, they began in the first place with that.

Againe, in the second place, their power extendeth yet farther, and that is to restraine Heresies and Errours, or any thing that may spread it selfe to the destruction of the Church, they are to restraine them also. I know that this is a Question of a great and large dis∣pute, and I have not time to venture into such an ocean as this is; only a little I will say of it: Austin, he was indeed of judgement once, that the Magistrate ought not forcibly to represse Errors and Heresies; but afterward, when by experience he did see, that the Gangreen did increase, and that it would spoile the whole body; and when he had experience that men who were by feare brought into their duties, at first, yet afterwards they began to know and love the truth, he altered and changed his mind: yet notwithstanding

many things are warily to be said here: I will but briefly touch them, and so goe on to other matters.

As in the first place, the most proper, and sutable, and genuine way to cure an Error is, to bring Arguments out of the Scripture. Fides est donum Dei non Caesaris, sayes he well; Faith it is not Caesars gift, but it is Gods gift: and so, Fides est suadendo non im∣perando, many such things are out of Lactantius to that purpose: For certainely if humane perswasion cannot bring a man to beleeve: Veritas (as Tertullian sayes well) docendo persuadet, non suaden∣do docet, Truth perswades a man by teaching, it teaches not a man by perswading: it is much more true then of Threatning, and of outward violence.

But then afterwards, if men still remaine refractory, then the Ma∣gistrate hath a power to compell to the externall meanes of faith, though the Magistrate cannot ad fidem cogere, compell to beleeve; and no man doth credere invitus, beleeve against his will, all this is true, yet notwithstanding he may compell to the externall meanes of faith and of salvation, as you see all the Magistrates in the Old Testament did: and Parents may doe it, and ought to doe it: and then why should it be denied unto a Magistrate?

Againe in the next place, there is a wary distinction to be made between Errors, some that overthrow fundamentals, whe∣ther directly, or indirectly, immediately or mediately, and here a great deale more severity is to be used: As, Popery, that over∣throwes fundamentals, directly or indirectly. Arrians and Soci∣nians, that immediately oppose the deity of Jesus Christ, and such things. Also such, that deny Magistracy, and so overthrow poli∣tick societies: So likewise Antinomians, or Autonomians, men that would overthrow the Law of God, or be a law to themselves meerely without any bounds: These opinions are plainly prejudi∣ciall to piety, or to civill societies, therefore the Magistrate is to see, that such fire doe not kindle, and by degrees burne, till all be consumed into ashes; but yet still he is patiently to try all faire wayes of convincing before he proceedeth otherwise.

But then there are others that are of an inferiour nature, and there Austins rule is good, Saeviant illi, qui nesciunt quantis gemitibus datur vel tantillum de Deo intelligere, let them be sierce, and cruell, who know not with what sighes it is given, even to un∣derstand but a little of the truth of God: In Rom. 14. there you

may see a tendernesse, ought to be allowed to those that are weake: and as the Physitian saith, dies & quies quandoque sanant homi∣nem, so it is true likewise of Errours that are of a lesse size, many times, ease and time they will heale the man: howsoever, the Ma∣gistrate is here to be wary, for, nihil est periculosius immaturâ me∣dicinâ, nothing is more dangerous then an unripe, or an unsea∣sonable medicine: But this requireth a large Tractate.

In the third place: Their power extendeth to all the outward morall duties of the second Table: and here properly the power of the Magistracy is to be seene: to set themselves against all wicked∣nesse, to be zealous against vice, to see that the Law of God in all the Commandements of it be kept, remota justitia quid sunt regna, nisi magna latrocinia, said Austin, let Justice be taken out of the way, and then what are Kingdomes, but great piracies, and robberies? and therefore he ought to be zealous against vice, and to set against all impiety; if thou doest evill be afraid: Beloved! how happy is it, when the drunkard is afraid, and the swearer afraid, and when the ungodly man is afraid of a Magistrate: this is the end for which God hath given him his power: if thou dost ill (sayes he) be afraid: so then, his power, extendeth to the keeping up all the duties of the Law of God.

Now in the next place, I must give you a limitation of this, that though the power of the Magistrate extendeth to all these things, yet for all that, there is a bounding of his power: therefore it is di∣stinct from the Ministers power; it is distinct, I say, from Eccle∣siasticall power; Whose sins ye remit, are remitted, these things are not said to a Governour, nor to a Magistrate; And so to preach the word of God by way of office: And to administer the Sacra∣ment, They are a distinct power, they are not to be confounded, though they mutually helpe one another: if we have a Ministery, but not a Magistracy, we may live (piè) godly, but not (commodè) quietly, and if we have a Magistracy and not a Ministery, we may live (commodè) quietly, but not (piè) godly, they mutually helpe one another. And yet for all that they are distinct, they are not to invade one another, but they are to remaine different in their bounds: Besides, they are bounded in regard of their power; be∣cause they may not doe any thing against God, he is but the Mini∣ster of God, and therefore is to take heed, what God will have done in his way and worship; least of a Minister of God, he be made an

adversary to God: Hence people are not to obey a Magistrate, nor a Governour when he commands against the word of God. Colimus Imperatorem (said Tertullian) quemadmodum Deo libet, & ipse expedit, we honour the Emperour as its commanded by God, and as it is expedient for him. This was their resolution in the Acts, whether it be fitter to obey God, or man, judge ye, da veniam ô Im∣perator, tu carceres, ille gehennam minatur, pardon, O Empe∣rour! thou threatnest prisons, but God threatens Hell; So that we are not to obey him against the word of God: He is but a Minister, and being but a Minister, he is bounded still, that he may not pre∣scribe any thing in the worship of God, nor in the Law of God, that God hath not laid downe. We reade in Leviticall ordinances, that alwayes the head of a Sacrifice was to be throwne away: though this beast were to be offered and that, yet still the head was to be throwne away: to teach (say some Expositors) that a mans head in the worship of God, it is to be laid aside: he is not to goe according to his own inventions, but he is to keepe meerely to the command of God. And thus have I done with the first part of the Doctrine.

In the next place, I come to show you the Qualifications of the person that is to governe: and so shall make Application. I intend to be short because of your great and waighty businesse. And there∣fore in the,

[unspec 1] First place,the first Qualification that is requisite in him that is to governe, and who is thus a Minister of God for the good of the people, is, That he ought to be knowing of the will of God, out of the word of God, and that he ought to have the feare of God setled in his heart: that, that is necessary, you may see how the King was commanded, in Deuteronomy, to write out the Law of God him∣selfe, with his own hand, notwithstanding all his publique imploy∣ments, that so he might be understanding of the word of God, and acquainted with it: nay, and not only to know it, but if he doe erre, that he be willing to be reprooved and informed: dilexi virum qui magis arguentem quam laudantem probaret, I love the man (said Ambrose of Theodosius) that does delight more in one that would reproove him, then one that would flatter him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either nothing, or that which is sweet, is the rule given among the Heathens: either we must speake sweet things unto Governours, or else we must speake nothing at all: but now (sayes David)

Let the righteous smite me; though it be a smiting, yet notwith∣standing for all that, he shall count it better then oyle: so that he ought to be understanding of the word of God, that is, willing to be informed, and reprooved, if he goe out of the way.

And then this knowledge is to have all the affections joyned with it; feare, and love, &c. to say as he said, Pereat magis totum reg∣num, quam ut semel contra Deum peccem, Oh! let all this earthly Kingdome of mine perish: yea, totus orbis, (as he addes) let the whole world, rather then that I should once sinne knowingly against God: this ought to be the resolution in every Governour and officer; Let the whole Kingdome perish, let all my estate, let all my glory, let all my pompe perish, rather then I should once offend against God: And as he is to have the feare of God in his heart, and the knowledge of God out of his word: so his delight is to be unto those that are godly, and to those that are holy: as David makes it his resolution, My delight (sayes he) shall be on the faithfull of the Land. So then, this is the first thing necessary unto a Governour, one that understands the word of God, one that hath knowledge, soundnesse of judgement out of the same.

[unspec 2] In the second place, another thing requisite is; That he be of a publique spirit: for beloved, to be in a publike place, and to have a private heart, and to have private ends, how incongruous is that? Woe be to thee, O Common-wealth, where thy Governours have as many eyes as Argus, to find out profit, and matters of gaine: and as many hands as Briarius, to receive and take the same: We told you they are for the Common-wealth, and the Common-wealth is not for them; and so they ought to labour for a publike heart and a publike spirit: My parts they are the Common-wealths, my power it is the Common-wealths, my time it is the Common-wealths: He ought to abhorre all inriching of himselfe, on the losse of the publique: oh! what a woefull thing will it be at the day of iudgement, to have a man crying as Judas said, here, take this silver, and take the gold againe, or take this estate againe that I have got by robbing of the Common-wealth: And how necessary is this to our Governours, to our Magistrates, to our Commanders, to our Souldiers; all that have to doe in the publike, that they would con∣sider, that they are for the publique, and the publike is not for them: Austin considers much that out of Tully, respublica, is, res populi, the Common-wealth it is the peoples good, it is, res populi, and

therefore now, they are not to inrich themselves by it, nor to looke at their own ends in the publike.

[unspec 3] In the third place: As they ought to be of a publique spirit; so,much in prayer unto God, that they may be conducted in this way: for certainely, when you are put into an office, into a government, you doe (as it were) set to sea in the midst of a storme, and of a tempest: and therefore how much need have you to pray to God, that the tempest and storme may be allayed: Ʋlisses would not goe to sea till he had gotten all the winds in his vessell, that so he need not care for a tempest: and so thou that art to enter on an office, or a government, doe not doe it till thou hast prevailed with God by prayer; and be much seeking of him, that he might give thee wise∣dome; You see Solomon did it, he begged of God, that God would give him wisedome to goe in and out before the people: and cer∣tainely, a great deale of reason there is, why they that are Go∣vernours should beg wisedome of God, if you consider but, how hard a thing it is, to judge of men that are of various dispositions, and various judgements, nullum animal est majori arte tractandum, (sayes he) there is no creature in the world that is to be handled with more art, then man is: And Father Nazianzen, he cries out, ars artium est, & scientia scientiarum, &c. it is an art of all arts, and a knowledge of all knowledges, to be able to governe a man: he is the most various, and the most uncertainest of all things in the world, and therefore he ought to be much in prayer to God.

And then besides, the discouragements that are in the way, the murmurings and repinings of people; the losse of opportunities, and not laying hold of advantages: and then the miscarriages, that they cannot fall, but they fall like great trees, that beate downe the lesser: if thou beest a Governour, and thou art damned, thou dam∣nest many with thee; therefore thou hast the greater cause to pray to God.

[unspec 4] In the fourth place: Another is, Wisedome and Prudence,that is a maine, and a necessary thing too, in those that are to governe; and in those that have to doe in the Common-wealth: for (as I told you) it is like a man in a ship in the midst of a storme: how unhappy, and miserable is that ship that hath an unskilfull Pilot in the midst of a storme: and therefore 'tis said of Moses, that he did leade them with the skilfulnesse of his hands; there was a great deale of prudence and wisedome requisite in it, to be able to thinke

thoughts of good for the publique, to be able to know which is the best way to doe good to the publique: these are mighty things. And therefore you see how David was afraid of an Achitophel, he thought that a wise man would doe him more hurt, then all the men in the world: They must be men, that can lay hold of all oc∣casions, that are able to overcome difficulties, and able to compose them; able to heale breaches: it is true indeed, it is many times the fate of wise men, and those that are most prudent, to be lesse accepted with the people; because they are circumspect, and cau∣telous, and wary in what they doe: whereas, papulus favet fervi∣dis, the people they favour those that are violent: and they had ra∣ther have faelicia ex casu, then bona ex consilio, they had rather have happy things, by meere chance if it fall out by a bold venture: then to have good things slowly by a way of counsell and prudence: yet for all that wisedome is necessary: no man will bring a little light into a great roome: and a little wisedome ought not to be brought into the office, that requires all the parts, and all the pow∣ers of a man.

[unspec 5] In the fift place,Another Qualification that is requisite, is, For∣titude, and Courage, and Zeale: Wisedome is the eye; but Cou∣rage and Fortitude that is the hand: and so to the one there must be the other joyn'd; and certainly, where there is not zeale for God, and zeale against vice, there can be nothing done rightly: therefore Magistrates are called Elim, they are called the strong ones: as therefore, I told you, it is not enough for a Magistrate to say, I desire to doe good, and I faine would doe good, but he must know how to doe good: So on the other side, he ought to be full of courage, and full of fortitude, that he be not any way hindred in the doing of the same, that he neither be flattered out, nor frighted out of his duty: not to be afraid of the people, nor yet to be afraid of great ones. You may see Saul for feare of the people, and Aaron for feare of the people, how they were forced to commit sin: And so likewise on the other side, not for feare of great ones, that was Zedi∣kiahs fault, that for feare of the Nobles, he deliverd up Jeremy.

[unspec 6] Further in the next place,another great requisite in him, it is a holy care of Family, of Officers, of those that belong to him, if he be a superiour. This you may see to be the resolution of David in the 101. Psalme: it is a Psalme that it is well if all Governours would be diligent in; you may see what he did resolve on, when he

came to be a Governour, what family he would have, and what Offi∣cers he would have: thore should be no lyer in his house, nor no man prophane in his house, and he would destroy the wicked betime: and this was the purpose he did take on him: So that he ought to be carefull of his Family, and of those that are under him, that they be not prophane, that they be not bribed, that they be not deboist or ungodly. Beloved, to see a Governour with those following of him, that feare God, and that feare an oath, this is the best Lord-Majors show (as I may say.) It is spoken of Constantine to his great praise, that he would gather all his Court together, and have the Scripture read in his Palace, and pray with them, this shewed his care of his Family. That was Joshua's resolution, I, and my house will serve the Lord.

[unspec 7] Then againe in the next place, another Qualitie is diligence,and attending unto the office, making it to be their whole businesse: for so you may see here, the Apostle addes at the sixth verse, Atten∣ding continually upon this very thing: the word is emphaticall: they attend onely to this, and they attend wholly to this, they make it their businesse: Beloved! you ought to see the Lawes be execu∣ted: it is a vaine thing to have good lawes, unlesse Governours be diligent to see them executed; a good Law without execution, is like a Bell without a Clapper: and therefore the good Lawes that are against Swearers, and against Drunkennesse, and breaking of the Sabbath, and the like; these things Governours are to be diligent in the executing of them: he ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a walking and a living Law, diligent in this, Woe be to thee, saith he, in Ec∣cles. 9. when thy Prinoes eat in the morning: implying, that all the morning, all the day (almost) it ought to be taken up in the publike businesse, and that it ought to be your day-care, and your night-care, and your morning-care, even the Common-wealth.

[unspec 8] And then another thing is Patience,that is also requisite in those that are Governours, under a world of unthankfulnesse, and impatience, and censuring by the people: you may see what a deale of patience the happiest Governours in the world have been put up∣on: Moses and Aaron, though they tooke them out of bondage, and would have led them into Canaan: yet the people when they were alwayes in streights, were ready to cry out, these have undone us, and brought all this evill upon us. And so David, notwithstan∣ding his good government, yet when the people were in danger,

they spake of stoning of him: And so we might speake of Themi∣stocles, and Cato, and many others; that when they had spent themselves for the good of the Common-wealth, yet were most un∣gratefully, and unthankfully requited againe by the people; so that they had need of a great deale of Patience and forbearance, regar∣ding the publike more then their private injuries: It is related of Themistocles that when he was old, and had long governed the people, being wearied out with their unthankfulnesse, he said; That if he had the power to dispose of his life, and that there was one way wherein the greatest and the highest honours were for him in the Common-wealth; and another way was present death; he would rather choose the one then the other. And so likewise of Aeschines, when he was delivered out of his office, he thanked God he was freed of the Common-wealth, tanquam à rabida cane. Thus there needs a great deale of Patience to goe through the un∣thankfulnesse of people, through their murmurings, discontents, when then have laboured for the publike good, and spent them∣selves.

[unspec 9] Further,there is requisite a great deale of Clemencie and Mode∣ration too; it is true indeed, lukewarmnesse, or pusilanimity, those are cursed, and they ought not to be in a Magistrate: Nothing spoiles Government more then when languor justitiae does come sub nomine pietatis, when a faint-kind of Justice comes under the name of piety: but yet notwithstanding when we are bent for, and set wholly for God, then the Administration of Government with a great deale of moderation and meeknesse is very excellent: it is true, Arduum est misereri simul & sapere, it is a hard thing to be pittifull, and to be wise too; to have ones affections up, and to be wise too; yet notwithstanding we ought to do it: and a man is to have command over his passions; especially a man that is in au∣thoritie: it is more then to winne, or overcome a great Citie; there is a great deale of difference between a moderate man, and a mid∣dle man; a middle man that lies downe in a cursed indifferent neu∣tralitie (as the Covenant well cals it) He is not for the Cause of God, or the publike good; but the moderate man is fully for God, wholly for the Cause of God; only the Administration of his power it is with a great deale of wisedome and mildnesse: here's a world of difference between these two; and therefore you ought mightily to distinguish them. It was noted as a wicked thing of Tiberius,

that he medios viros optimos judicare, he did judge the middle men to be the best men: but what did he meane by middle men? Men that could not abide eminent vertues, nor great vices: He did hate eminent vertues, because from them he did metuere periculum sibi, he was afraid of danger by them. And then he did hate vice too, because by them he did metuere publicum dedecus, he was afraid of publike disgrace: There are many of that temper: But now a moderate man, he is a man whose heart is faithfully set for God, and who is bent for the publike, and all his soule is in it, and he is immoveable in it; yet notwithstanding the administration of this is with a great deale of meeknesse.

[unspec 10] And then in the last place (and so I shall conclude) he ought to be humble, and trembling under this account that he is to give;that is necessary; they are not to lift up their heads above their brethren. As they are to take heed of pusilanimity and lownesse of spirit, Con∣temnitur Magistratus qui seipsum prius contempsit: that Magi∣strate must needs be contemned by the people, that hath first con∣temned himselfe by his low carriage. But yet on the other side, he ought to be sull of humilitie, to tremble under the account he is to give: what shall he say to God? what shall he answer to God? might not he have hindered this measure of vice? might not he have done this good, and that good? It was a good saying of Se∣neca, Principi non minis turpia sunt multa supplicia quam medico funera. Many punishments, they are as great a shame to a Gover∣nour as funerals are to a Physitian: for it implyes, that the Gover∣nour should have had a great deale of care, and have prevented the punishment: happily his carelesnesse hath wrought it; happily his negligence, or want of zeale hath wrought it.

Now in the managing of these he is to follow the rule of the Word of God, without any carnall policy, or without any subtile considerations whatsoever; to be plaine hearted in carrying on the work of God; and you see when David would runne to carnall policie, it spoiled him. And so Jeroboam, it was his worldly and state policy that did undoe him: we ought to be so trusting of God, and depending on his Word, that when we doe our duty, we are to leave the successe wholly to him.

The Reasons why they that are in Government must be thus qualified:

[unspec 1] First, all their Actions have influence into the Common-wealth,

and therefore it behoves them more then others to be so. The Eclipse of the Sun makes a great deale of motion and alteration in things below; and so, any Eclipse in those that are in Authoritie, and Government workes great but sad effects in inferiours.

[unspec 2] And secondly,they are to doe it, because God hath a speciall care of them; who keepes thee that art in Authoritie and Government, that the wicked rise not up, and that the ungodly conspire not as one man to destroy Magistracie? who keeps this, but the Lord, that keepes the waves of the sea that they doe not overflow.

[unspec 3] A third reason is,because their guilt will be the greater: Oh! beloved, it may be God is never more angry with a man, then when he puts him into a high place; then when he puts him into some great Office, that which he is glad of, (it may be) and that which he studies for, and plots for, and desires for; the Lord sayes he shall have it, but he shall have it in anger; he shall have it as the occasi∣on wherein he will vent his sinnes the more, and as the advantage wherein he will destroy his owne soule; it may be God may never be more angry with a man, then when he lets him come into a place of Publike trust; and therefore he ought the more to tremble and to quake under the consideration of this.

[Ʋse 1] In the first place,let us make this use; is it so that Magistracie is appointed of God for our good? Government, is it for our good? Then it may reprove all those opinions and errours that are about Government; either in the defect, or in the excesse of it: In the de∣fect, Anabaptists and Socinians that question the Authoritie of Magistracie: and so likewise Papists, though they question it not, yet notwithstanding have many destructive opinions about it.

And then, on the other side, in the Excesse, for there is politicke idolatry as well as spirituall; we may make a Magistrate an idoll; and that is, when we will obey him against God, when we have no other ground for our Worship or Religion then the Authoritie of a Magistrate, we look not to the Word of God; this is politicke ido∣latry, Quicquid rex Demetrius jubet id erga homines justum & Deos sanctum, that was their resolution.

[Ʋse 2] In the next place,Is it so that Magistracie is appointed for our good, then let us humble our selves under the consideration of the abuse of Government that hath been heretofore in our Kingdome and Nation, the abuse of it, I say; here (saies the Apostle) if thou dost evill be afraid: Oh beloved, were not the times, when men to

doe good were afraid? were not the times, when if men prayed fer∣vently, and when men preached powerfully, and when men stood for the publike good of the Kingdome; when they did these good things, were they not afraid? how terrible is it therefore, when the Nature and the Office of Government is altered, when men to doe good were afraid; and when men that did evill were not afraid, nor discouraged: when the Text now is altered, in stead of being a Minister of God to men for good, when Magistrates and Governors shall become Ministers of Satan for the evill and hurt of men, this is terrible.

[Ʋse 3] In the third place, let us be thankfull,when the Lord raises up Magistracie for all these ends that we spake of: Let us blesse God for the Parliament, for those Worthies that have been raised up, that have eased us of many burdens and superstitions. All Government it is a mercy, but now when they are raised up so, as to be effectuall in a Reformation, and in working the will of God, this is much more. Beloved, any kind of Government is better then no Govern∣ment. There was a Law amongst the Persians, that when their Governor was dead, there should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there should be a lawlesnesse for five dayes after, that every man should doe what he would: now for those five dayes there was such killing and robbing, and such destroying one another, that by the time the five dayes were over, they were glad of a Government again. So that I say, we are to blesse God for all Government, how much rather now when it is raised up for our good, and happinesse: And so likewise the Citie is to blesse God for the vigilancie and prudence of Gover∣nours: for the peace it hath been kept in, in the midst of these great confusions, troubles that have been abroad; that such a Citie as this is should be so quiet, in such times of Civill warres and of great ruines: here we are to acknowledge the mercy of God.

[Ʋse 4] The last use is of Exhortation unto those that have Elections and Votes, that are to chuse to day their Governour. Beloved,ye see by all that hath been said, Magistracie it is of God: and you see what are the ends and qualifications that ought to be in those men: Understanding the will of God: Men that are much in Pray∣er to God: Men that are of Fortitude and Courage: Men that are Prudent and Wise; that have a knowledge how to doe good, as well as a desire to doe good: And so also, Men that are carefull about Families, about their Orficers, about their Servants, about

all that doe belong to them: Men that will be diligent: Men that are of Publike spirits, that will abhorre to make a publike place, matter of their owne gaine: Men that shall be diligent in these things, to the execution of the good Lawes, that may be, or shall be established: whosoever is thus, thinke of such a man; whosoever, I say, is thus Wise, thus Diligent, thus Faithfull; thus Pious, thus Godly: whosoever is such, set up such a man. Beloved, you may bring a great deale of comfort, or a great deale of trouble to your selves this day: what a Comfort will this be to thee, that hast dis∣posed thy Vote and suffrage; to say thus: I have chosen the man that will be a good Pilot of the Ship in the storme: I have chosen the man that will be a good Physitian, that will heale the breaches. Nay, all the good that comes by such a Magistracie will at last come to be thine, thou maist say, his Integritie is thine, the good he hath done is thine, it will all be counted to thee, who hast given thy suffrage for it. Therefore (beloved) deale faithfully with God; and the Common-wealth this day: and doe you so set about your worke, that God may be pleased; the good Cause of God may be advanced; the Parliament may bee incouraged; the Common∣wealth may be blessed; the Citie may be made happy; and we all may be made rejoycing, and praising of God for this dayes worke.

FINIS.