A sermon preached at Dorchester in the county of Dorcet, at the generall assizes held the 7. of March, 1632. / By John White of Dorchester, rector of the Church of the Holy Trinity.
THe words, which I have Chosen, as the fittest theame for this Assembly and Occasion, are part of an Assize Sermon Preached by God himselfe in Person, in the most Solemne Assembly that ever was, a meeting of the Gods of the earth; upon an occasion of a high nature, the arraignment of all the great Monarchs of the world;
THe words, which I have Chosen, as the Fittest theme for this Assembly and Occasion, Are part of an Assize Sermon Preached by God himself in Person, in the most Solemn Assembly that ever was, a meeting of the God's of the earth; upon an occasion of a high nature, the arraignment of all the great Monarchs of the world;
This Crime is aggravated divers wayes, First, By the nature of the fact, it was Injustice, and that in the highest degree, Injustice in Judgement. Secondly, By the Inducement thereunto, it was the acceptance of persons, and those of the worst deseres, of the persons of wicked men. Thirdly, By the fearfull consequence which followed thereupon, the putting the foundations of the earth out of course.
This Crime is aggravated diverse ways, First, By the nature of the fact, it was Injustice, and that in the highest degree, Injustice in Judgement. Secondly, By the Inducement thereunto, it was the acceptance of Persons, and those of the worst deseres, of the Persons of wicked men. Thirdly, By the fearful consequence which followed thereupon, the putting the foundations of the earth out of course.
Lastly, By the cause of all, wilfull Ignorance, both of their duties which was to defend the fatherlesse, and of their condition both present, they were Gods, in this verse,
Lastly, By the cause of all, wilful Ignorance, both of their duties which was to defend the fatherless, and of their condition both present, they were God's, in this verse,
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So that these words which I have chosen, taken in relation to the scope to which they are here directed, are, one circumstance of this fearfull crime of Injustice;
So that these words which I have chosen, taken in Relation to the scope to which they Are Here directed, Are, one circumstance of this fearful crime of Injustice;
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First, By their Eminency, to which they are advanced, they are Gods. Secondly, By the person that advanced them to this honour, he who hath all honour in himselfe.
First, By their Eminency, to which they Are advanced, they Are God's Secondly, By the person that advanced them to this honour, he who hath all honour in himself.
and his memoriall throughout all ages; as himselfe speaketh of an other title of his, Exo. 3.15. A name ever held Incommunicable and uncommunicated unto any Creature, untill our new Pelagians in their late Censura Censurae told us that the name Jehovah is every where Communicated unto men in Scripture, which yet you must in Charity believe upon their bare words;
and his memorial throughout all ages; as himself speaks of an other title of his, Exo. 3.15. A name ever held Incommunicable and uncommunicated unto any Creature, until our new Pelagians in their late Censure Censurae told us that the name Jehovah is every where Communicated unto men in Scripture, which yet you must in Charity believe upon their bore words;
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for neither doe they quote one Text, among all the Texts that they allege, neither doe we yet find any one considerable testimony of Scripture, to Justifie that bold assertion (no) the highest Title given to Magistrates, is that which they injoy in Common with Angells, they are Elohim, which is rendred strong and mighty powers, or as the Apostle Rom. 13.1. Calls them, higher powers; he could not say highest:
for neither do they quote one Text, among all the Texts that they allege, neither do we yet find any one considerable testimony of Scripture, to Justify that bold assertion (no) the highest Title given to Magistrates, is that which they enjoy in Common with Angels, they Are Elohim, which is rendered strong and mighty Powers, or as the Apostle Rom. 13.1. Calls them, higher Powers; he could not say highest:
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for there be higher then they, Ecclesiastes 5.8. Secondly. They are called Elohim in the plurall number, not Gods alone, for that God also appropriates to himselfe, Esay 46.9. I am God and none else, and so Moses proposeth him to his people, The Lord thy God, is one God, Deut. 6.4. Magistrates are Gods with God, There bee many that be called Gods, 1 Cor. 8.5. All of them the Sons of the most high, as it is affirmed of them in the latter clause of this verse, whereupon they have good warrant to call one another Brother as usually they doe;
for there be higher then they, Ecclesiastes 5.8. Secondly. They Are called Elohim in the plural number, not God's alone, for that God also appropriates to himself, Isaiah 46.9. I am God and none Else, and so Moses Proposeth him to his people, The Lord thy God, is one God, Deuteronomy 6.4. Magistrates Are God's with God, There be many that be called God's, 1 Cor. 8.5. All of them the Sons of the most high, as it is affirmed of them in the latter clause of this verse, whereupon they have good warrant to call one Another Brother as usually they do;
But they are Gods by Institution and speciall Commission, Gods to whom the Word of God comes to make them so, as our Saviour Speakes citing my Text, Iohn 10.35.
But they Are God's by Institution and special Commission, God's to whom the Word of God comes to make them so, as our Saviour Speaks citing my Text, John 10.35.
as we shall see hereafter, and yet with a Teste me ipso, I have said yee are Gods. These differences my Text points unto us, between God and the Assembly of Gods, out of which ariseth a Fourth, they are Gods not absolutely,
as we shall see hereafter, and yet with a Teste me ipso, I have said ye Are God's These differences my Text points unto us, between God and the Assembly of God's, out of which arises a Fourth, they Are God's not absolutely,
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yet set them in the front of the second, as it were in a middle rancke between God and Man, to whom that of the Poet concerning fame may be applyed, Ingrediturque solo et Caput inter nubila Condit, they have their footing on earth,
yet Set them in the front of the second, as it were in a middle rank between God and Man, to whom that of the Poet Concerning fame may be applied, Ingrediturque solo et Caput inter nubila Condit, they have their footing on earth,
Lastly, Unto all these Dignities must be added a Fifth as a necessary Consectary of the former, Magistrates are no Gods at large, or boundlesse Gods, they are Gods within a Compasse, within certain restrictions and limitations. First, They are limited in time, onely Jehovah is God from everlasting to everlasting, Psalme 90.2. Whose Dominion therefore is an everlasting Dominion, Dan. 7.14.
Lastly, Unto all these Dignities must be added a Fifth as a necessary Consectary of the former, Magistrates Are no God's At large, or boundless God's, they Are God's within a Compass, within certain restrictions and limitations. First, They Are limited in time, only Jehovah is God from everlasting to everlasting, Psalm 90.2. Whose Dominion Therefore is an everlasting Dominion, Dan. 7.14.
But Men-Gods as they are not from everlasting, so they are not to everlasting; every one of them apart holds his Commission at longest but for terme of life,
But Men-Gods as they Are not from everlasting, so they Are not to everlasting; every one of them apart holds his Commission At longest but for term of life,
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Christ himselfe the grand Patentee, under whom all earthly Monarchs claime, Pro. 8.15.16. shall yield up his Soveraignty into his Fathers hand, that God may be all in all, 1 Cor. 15.28. Secondly, Magistrates are limited in place, in heaven they have nothing to doe, that is Gods Jurisdiction alone, there he hath Set his owne Throne, Psalme 11.4. Magistrates have their thrones on Earth at Gods foote which is called his footstoole, Esay 66.1.
christ himself the grand Patentee, under whom all earthly Monarchs claim, Pro 8.15.16. shall yield up his Sovereignty into his Father's hand, that God may be all in all, 1 Cor. 15.28. Secondly, Magistrates Are limited in place, in heaven they have nothing to do, that is God's Jurisdiction alone, there he hath Set his own Throne, Psalm 11.4. Magistrates have their thrones on Earth At God's foot which is called his footstool, Isaiah 66.1.
And yet no one Magistrates Commission extends over all the earth, that God challengeth to himself too, to be The Lord of all the earth, Psalme 24.1. Princes and their dep•ties are every one of them Governours within their Circuits and severall limits and no farther. 3. Magistrates are limited in the bounds of their authority both in respect of the object and subject thereof;
And yet not one Magistrates Commission extends over all the earth, that God Challengeth to himself too, to be The Lord of all the earth, Psalm 24.1. Princes and their dep•ties Are every one of them Governors within their Circuits and several Limits and no farther. 3. Magistrates Are limited in the bounds of their Authority both in respect of the Object and Subject thereof;
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duty only the prescribing of order in duties required, and the limitation thereof in the Circumstances of their persons, times, places, manners, measures.
duty only the prescribing of order in duties required, and the limitation thereof in the circumstances of their Persons, times, places, manners, measures.
Wherefore the Apostle commanding us to pray for such as are in authority, prescribes the petition in this forme, That we may lead under them a peaceable life in all godlinesse and honesty, 1 Tim. 2.2.
Wherefore the Apostle commanding us to pray for such as Are in Authority, prescribes the petition in this Form, That we may led under them a peaceable life in all godliness and honesty, 1 Tim. 2.2.
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Where hee makes godlinesse and honesty as the foundation laid to their hands, and requires us to pray that Magistrates only by their wisdome and Lawes, may take order that such as walke in those wayes, may live quietly, and peaceably, without molestation or disturbance.
Where he makes godliness and honesty as the Foundation laid to their hands, and requires us to pray that Magistrates only by their Wisdom and Laws, may take order that such as walk in those ways, may live quietly, and peaceably, without molestation or disturbance.
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for their Commands reach no further then the outward man, the spirit is Gods peculiar, none but he alone can erect a throne in the Conscience who is the Father of Spirits, Heb. 12.9. A God of the Spirits of all flesh, Num. 16.22.
for their Commands reach no further then the outward man, the Spirit is God's peculiar, none but he alone can erect a throne in the Conscience who is the Father of Spirits, Hebrew 12.9. A God of the Spirits of all Flesh, Num. 16.22.
Let me not be mistaken, when I say the Magistrates Command reacheth no further then to the outward man, I still hold the Apostles Rule, that obedience must be yielded to authority for conscience sake, and therefore with sincerity and truth, and not only in feare and outward show, as we shall see anone.
Let me not be mistaken, when I say the Magistrates Command reaches no further then to the outward man, I still hold the Apostles Rule, that Obedience must be yielded to Authority for conscience sake, and Therefore with sincerity and truth, and not only in Fear and outward show, as we shall see anon.
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Lastly, Magistrates are limited in their power both of Jurisdiction and Conservation; in their Jurisdiction, the distribution both of rewards and punishments is limited,
Lastly, Magistrates Are limited in their power both of Jurisdiction and Conservation; in their Jurisdiction, the distribution both of rewards and punishments is limited,
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as well in the subject, which is mans outward estate, over which Magistrates have power, (no mortall man can either distresse or relieve the Conscience) so in the time and duration, mens rewards and punishments reach not beyond this present life,
as well in the Subject, which is men outward estate, over which Magistrates have power, (no Mortal man can either distress or relieve the Conscience) so in the time and duration, men's rewards and punishments reach not beyond this present life,
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In which place hee forbids us to feare men, but adviseth us to feare God rather who can cast both body and soule into hell, that is, whose power reacheth beyond mens, in those two respects that I have mentioned,
In which place he forbids us to Fear men, but adviseth us to Fear God rather who can cast both body and soul into hell, that is, whose power reaches beyond men's, in those two respects that I have mentioned,
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namely that it is both Internall and Externall. Againe, in the power of Conservation Magistrates are limited, it is God alone who upholdeth all things by his mighty power, Heb. 1.3. and in whom all things live, move, and have their being, Acts 17.28. to sustaine without meanes, as Moses and Eliah, for forty dayes without meat;
namely that it is both Internal and External. Again, in the power of Conservation Magistrates Are limited, it is God alone who upholds all things by his mighty power, Hebrew 1.3. and in whom all things live, move, and have their being, Acts 17.28. to sustain without means, as Moses and Elijah, for forty days without meat;
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And lastly, to give efficacy and power to meanes, when they are prepared, whether extraordinary, as to a little oyle, and a handfull of meale to be sufficient for many dayes food or ordinarily, as for bread to nourish,
And lastly, to give efficacy and power to means, when they Are prepared, whither extraordinary, as to a little oil, and a handful of meal to be sufficient for many days food or ordinarily, as for bred to nourish,
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or cloaths to keepe us warme, this is Gods worke, Deut. 8.3. and Job 37.17. Magistrates cannot give, but lay up provision for a time of need, as Joseph did,
or clothes to keep us warm, this is God's work, Deuteronomy 8.3. and Job 37.17. Magistrates cannot give, but lay up provision for a time of need, as Joseph did,
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But if Magistrates be not such Gods, as wee have mentioned, what Gods are they then? wherein consists their mighty power? and what dignity have they above their Brethren? surely very much every way:
But if Magistrates be not such God's, as we have mentioned, what God's Are they then? wherein consists their mighty power? and what dignity have they above their Brothers? surely very much every Way:
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and by his servant Moses, who forbids men to revile the Gods, Exod. 22.28. and by the Apostle, who tels us that Antichrist shall advance himselfe above all that is called God, 2 Thess. 2.4. that is above all authority and power, even above Kings and Princes. 2. Magistrates are graced with Gods ornaments, Majesty and Glory, wherein they are invested, Dan. 5.28. Gods own Robes, Psalme 104.1. 3. Magistrates sit upon Gods owne Throne, the Throne of Israel (for so it is termed, 2 Kings 9.25.) it is Gods throne, Jer. 3.17. they shall call Jerusalem the Throne of the Lord.
and by his servant Moses, who forbids men to revile the God's, Exod 22.28. and by the Apostle, who tells us that Antichrist shall advance himself above all that is called God, 2 Thess 2.4. that is above all Authority and power, even above Kings and Princes. 2. Magistrates Are graced with God's Ornament, Majesty and Glory, wherein they Are invested, Dan. 5.28. God's own Robes, Psalm 104.1. 3. Magistrates fit upon God's own Throne, the Throne of Israel (for so it is termed, 2 Kings 9.25.) it is God's throne, Jer. 3.17. they shall call Jerusalem the Throne of the Lord.
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4. Magistrates execute Gods judgements, as Jehosaphat calls them. 2 Chron. 19.8. and Moses, 1 Deut. 17. So that Magistrates are every way Gods representative; and are therefore said to judge for him, or in his steed, 2 Chron. 19.6. Againe, they are Gods in respect of those whom they governe, they are their heads. 1 Sam. 15.17. to guide and direct them;
4. Magistrates execute God's Judgments, as Jehoshaphat calls them. 2 Chronicles 19.8. and Moses, 1 Deuteronomy 17. So that Magistrates Are every Way God's representative; and Are Therefore said to judge for him, or in his steed, 2 Chronicles 19.6. Again, they Are God's in respect of those whom they govern, they Are their Heads. 1 Sam. 15.17. to guide and Direct them;
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and thus Moses was Arons God, Exod. 4.16. Gods in respect of their provident care over them, for their good, whom they doe as it were beare in their bosomes, as Moses speakes, Num. 11.12. as God doth his people, Exod. 19.4. Gods in observing and taking an account of their wayes and actions, and Gods in rewarding and punishing their deserts.
and thus Moses was Aaron's God, Exod 4.16. God's in respect of their provident care over them, for their good, whom they do as it were bear in their bosoms, as Moses speaks, Num. 11.12. as God does his people, Exod 19.4. God's in observing and taking an account of their ways and actions, and God's in rewarding and punishing their deserts.
and to discerne and judge betweene Plea and Plea, betweene Cause and Cause, Deut. 17.8. this spirit came on Saul when he was set apart unto his sacred function, 1 Sam. 10.9. and upon Solomon being yet a child;
and to discern and judge between Plea and Plea, between Cause and Cause, Deuteronomy 17.8. this Spirit Come on Saul when he was Set apart unto his sacred function, 1 Sam. 10.9. and upon Solomon being yet a child;
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and although it be not inseparably annexed to the seate of Justice, yet it is rarely denyed to such Governours as seeke it as they ought, where their owne or their peoples sinnes hinder not that mercy. 2. These outward dignities are accompanied with an effectuall power by which the hearts of people are subdued unto them;
and although it be not inseparably annexed to the seat of justice, yet it is rarely denied to such Governors as seek it as they ought, where their own or their peoples Sins hinder not that mercy. 2. These outward dignities Are accompanied with an effectual power by which the hearts of people Are subdued unto them;
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So that Solomon had good cause to say, that there was power in their word, Ecclesiast. 8.4. and that, of death in their wrath, and of Life in the light of their countenance, Prov. 16.14.15.
So that Solomon had good cause to say, that there was power in their word, Ecclesiatest. 8.4. and that, of death in their wrath, and of Life in the Light of their countenance, Curae 16.14.15.
These are no small advancements unto mortall men to have power to dispose not only of the hearts and lives, but in some sort of the hearts and wils of their Brethren, many times their matches every way save in their place and dignity,
These Are no small advancements unto Mortal men to have power to dispose not only of the hearts and lives, but in Some sort of the hearts and wills of their Brothers, many times their Matches every Way save in their place and dignity,
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even those who are removed from their presence in the persons of their deputies to whom they delegate their authority, that their feare may be preserved,
even those who Are removed from their presence in the Persons of their deputies to whom they delegate their Authority, that their Fear may be preserved,
so God to preserve his feare and honour among men, that cannot behold the presence of his invisible power and god-head, stamps his Image upon mortall men his Deputies that they may be as it were visible Gods amongst his people.
so God to preserve his Fear and honour among men, that cannot behold the presence of his invisible power and godhead, stamps his Image upon Mortal men his Deputies that they may be as it were visible God's among his people.
Secondly, if wee regard publicke peace and prosperity, Governours and Magistrates must needs be acknowledged to be of absolute necessity as well for direction as correction: (seeing order which is the foundation of peace must needs proceed ab uno as well as it tends ad unum ) there must of necessity be one like the head in the body to command all the members,
Secondly, if we regard public peace and Prosperity, Governors and Magistrates must needs be acknowledged to be of absolute necessity as well for direction as correction: (seeing order which is the Foundation of peace must needs proceed ab Uno as well as it tends and Unum) there must of necessity be one like the head in the body to command all the members,
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the petulancy of untamed spirits, impatient of rule and order, which know no Law but their owne lusts, is such, that notwithstanding Lawes and Magistrates, prisons and gallowes, judgement and executions, vix nunc obsistitur illis qui laniunt mundum, we have much to doe to keepe the world in quiet;
the petulancy of untamed spirits, impatient of Rule and order, which know no Law but their own Lustiest, is such, that notwithstanding Laws and Magistrates, prisons and gallows, judgement and executions, vix nunc obsistitur illis qui laniunt Mundum, we have much to do to keep the world in quiet;
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what would be our condition if all these meanes of restraint were removed? Solomon tels us that deferring sentence against an evill work sets the hearts of men on fully to doe mischiefe, Ecclesiastes 8.11.
what would be our condition if all these means of restraint were removed? Solomon tells us that deferring sentence against an evil work sets the hearts of men on Fully to do mischief, Ecclesiastes 8.11.
but every way necessary, that there should be Gods upon earth, furnished with his spirit, armed with his power, and made awfull by his Majesty, that God may enjoy his honour,
but every Way necessary, that there should be God's upon earth, furnished with his Spirit, armed with his power, and made awful by his Majesty, that God may enjoy his honour,
Before I can apply this point (for the correcting of this generall evill custome in Sermon-hearers) who oftentimes make use of the directions and reproofes, received from the mouth of Gods Ministers, to prescribe unto,
Before I can apply this point (for the correcting of this general evil custom in Sermon hearers) who oftentimes make use of the directions and reproofs, received from the Mouth of God's Ministers, to prescribe unto,
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To you therefore I say, are Magistrates Gods? and dare you deny them that service and observance which wee are to yield even to ordinary men? how dare we deceive and beguile them? will a man rob God, Mal. 3.8. Are wee not ashamed to slight and despise them? they are marked out for Sonnes of Beliall that despised Saul, 1 Sam. 10.27. Doe wee not tremble to scandalize and traduce them? either with whispering Insinuations with treacherous Absolon, 2 Sa. 15.3.
To you Therefore I say, Are Magistrates God's? and Dare you deny them that service and observance which we Are to yield even to ordinary men? how Dare we deceive and beguile them? will a man rob God, Malachi 3.8. are we not ashamed to slight and despise them? they Are marked out for Sons of Belial that despised Saul, 1 Sam. 10.27. Do we not tremble to scandalise and traduce them? either with whispering Insinuations with treacherous Absalom, 2 Sa. 15.3.
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Or by open railing with wicked Simei, chap. 16.5. Doe we not account it presumption to passe our censures upon their persons and actions, more freely then we are warranted to doe, upon our Bretheren of the lowest rancke? Is it fit to say unto the King thou art wicked? Or to the Princes •e are ungodly? Job. 34.19. Who art thou that Judgest another mans Servant, Saith St. Paul? Rom. 14.4. Wee may more justly object, who art thou that judgest thine own Lord? Doe but weigh how farre the eminency of the person against whom we offend advanceth the sin, to beguile the King is not only base robery but sacrilege, to scandalize him is not a simple slander but a degree of blasphemy, to violate his person is not an ordinary murther but treason and paricide, in the highest nature.
Or by open railing with wicked Simei, chap. 16.5. Do we not account it presumption to pass our censures upon their Persons and actions, more freely then we Are warranted to do, upon our Brethren of the lowest rank? Is it fit to say unto the King thou art wicked? Or to the Princes •e Are ungodly? Job. 34.19. Who art thou that Judges Another men Servant, Says Saint Paul? Rom. 14.4. we may more justly Object, who art thou that Judges thine own Lord? Doe but weigh how Far the eminency of the person against whom we offend Advanceth the since, to beguile the King is not only base robbery but sacrilege, to scandalise him is not a simple slander but a degree of blasphemy, to violate his person is not an ordinary murder but treason and Parricide, in the highest nature.
Secondly, Consider that things of this nature, are not more hainous then manifest, and impossible to be hid, Curse not the King, no not in thy thoughts,
Secondly, Consider that things of this nature, Are not more heinous then manifest, and impossible to be hid, Curse not the King, no not in thy thoughts,
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nor the rich in thy bed Chamber, Saith Solomon, for a bird of the ayr shall carry the voyce and that which hath wings shall declare the matter, Ecl. 14.20.
nor the rich in thy Bed Chamber, Says Solomon, for a bird of the air shall carry the voice and that which hath wings shall declare the matter, Ecl 14.20.
Injuries which if men avenge seven sold, as appeares in the fearfull execution done by David upon the Ammonites for abusing and disgracing his Ambassadours, 2 Sa. 12.31.
Injuries which if men avenge seven sold, as appears in the fearful execution done by David upon the Ammonites for abusing and disgracing his ambassadors, 2 Sa. 12.31.
Surely God must needs avenge seventy times seven fold, and so much more, quanto magis potest qui pollet, &c. These considerations laid together, cannot but make a tender conscience tremble at such a gulfe of mischiefes, carefull to avoid the occasions, appearances,
Surely God must needs avenge seventy times seven fold, and so much more, quanto magis potest qui pollet, etc. These considerations laid together, cannot but make a tender conscience tremble At such a gulf of mischiefs, careful to avoid the occasions, appearances,
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wise man will rather chuse a foule way, then a path so neer the edge of the Clife, that a slip of his foot, a blast of wind or the least unexpected accident, may cast him head long into the Sea;
wise man will rather choose a foul Way, then a path so near the edge of the Clife, that a slip of his foot, a blast of wind or the least unexpected accident, may cast him head long into the Sea;
and a man possessed with Gods feare, would rather trespasse upon his own liberty, estate or peace, then hazard himselfe upon the gulfe of Gods fearfull indignation, by slighting or contemning his power and authority in the persons of his Vicegerents, that beare his Image.
and a man possessed with God's Fear, would rather trespass upon his own liberty, estate or peace, then hazard himself upon the gulf of God's fearful Indignation, by slighting or contemning his power and Authority in the Persons of his Vicegerents, that bear his Image.
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If therefore Magistrates be Gods, let them be respected and acknowledged to be Gods, both by the duties of performance and the manner of performance;
If Therefore Magistrates be God's, let them be respected and acknowledged to be God's, both by the duties of performance and the manner of performance;
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and retribution and supply to their maintenance for their care and providence, all included in the fifth Commandement under the name of honour; all to be seasoned with that sweet affection of love, of which they are the fruits, and all Inforced by the strength of the law of nature,
and retribution and supply to their maintenance for their care and providence, all included in the fifth Commandment under the name of honour; all to be seasoned with that sweet affection of love, of which they Are the fruits, and all Enforced by the strength of the law of nature,
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whereas Reverence is a voluntary affection, grounded upon Judgement and approbation, and mixt with some kind of love and desire, towards that which we reverence.
whereas reverence is a voluntary affection, grounded upon Judgement and approbation, and mixed with Some kind of love and desire, towards that which we Reverence.
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yet feare seemes to looke more directly at the eminency of power, and reverence to respect the eminency and worth of goodnesse. Lastly, Feare supposeth Inequality between the persons fearing and feared,
yet Fear seems to look more directly At the eminency of power, and Reverence to respect the eminency and worth of Goodness. Lastly, fear Supposeth Inequality between the Persons fearing and feared,
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This reverence we may conceive to be the advancement of anothers Eminency either in worth or place in our Judgement and affection, with the manifestation thereof in our words and behaviour;
This Reverence we may conceive to be the advancement of another's Eminency either in worth or place in our Judgement and affection, with the manifestation thereof in our words and behaviour;
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and that not belonging unto their personall abilities, but to their places, and consequently yielded unto them, not so much for themselves, as to God in whose roome they stand, and whose person they represent;
and that not belonging unto their personal abilities, but to their places, and consequently yielded unto them, not so much for themselves, as to God in whose room they stand, and whose person they represent;
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a circumstance worth our consideration, as serving for a double use, First, To Inforce the necessity of that duty of reverence to Governours howsoever qualified,
a circumstance worth our consideration, as serving for a double use, First, To Enforce the necessity of that duty of Reverence to Governors howsoever qualified,
seeing there is no more reason why God should lose his right, because he demands it by the hand of an unworthy person then why a Landlord should lose his rent, because his bailife that requires it is a wicked person, or an unfaithfull Servant.
seeing there is no more reason why God should loose his right, Because he demands it by the hand of an unworthy person then why a Landlord should loose his rend, Because his bailiff that requires it is a wicked person, or an unfaithful Servant.
Secondly, This consideration of the ground upon which reverence is due, discovers the haynousnesse of mens sin, that deny it to those to whom it belongs;
Secondly, This consideration of the ground upon which Reverence is due, discovers the heinousness of men's since, that deny it to those to whom it belongs;
it is not a trespasse against men, but a sin against God himselfe as he tells Samuel, 1 Sa. 8.7. They have not rejected thee, but they have rejected me;
it is not a trespass against men, but a since against God himself as he tells Samuel, 1 Sa. 8.7. They have not rejected thee, but they have rejected me;
This reverence (as hath bin intimated to you) hath the spring whence it flows in the heart, the judgement allowing, the will submitting unto and chusing,
This Reverence (as hath been intimated to you) hath the spring whence it flows in the heart, the judgement allowing, the will submitting unto and choosing,
and for contempt of their places for their failings & personall defects, from this roote of inward reverence, springs all the fruits of respective carriage towards Governours, such are, waiting for their words and directions, keeping silence at their Counsells, receiving and performing of their Commands, keeping distance from their persons, advancing them in their presence with honourable Compellations and reverent gestures,
and for contempt of their places for their failings & personal defects, from this root of inward Reverence, springs all the fruits of respective carriage towards Governors, such Are, waiting for their words and directions, keeping silence At their Counsels, receiving and performing of their Commands, keeping distance from their Persons, advancing them in their presence with honourable Compellations and reverend gestures,
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Reverence to the Eminency of Magistrates places must be accompanied with subjection or rather obedience to their authority, the foundation of authority originally is the dependence which one person hath upon another,
reverence to the Eminency of Magistrates places must be accompanied with subjection or rather Obedience to their Authority, the Foundation of Authority originally is the dependence which one person hath upon Another,
now seeing not only men but all Creatures have their totall and absolute dependence upon God, it must needs follow that to him alone belongs absolute and plenary obedience, this obedience we terme an absolute and full submission of the whole man, to doe and suffer according to Gods will.
now seeing not only men but all Creatures have their total and absolute dependence upon God, it must needs follow that to him alone belongs absolute and plenary Obedience, this Obedience we term an absolute and full submission of the Whole man, to do and suffer according to God's will.
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Submission we terme it, which is a voluntary act, and is then truly performed when sensible appearances, naturall Inclinations and selfe respects, raising in us a desire to doe any thing, which the will of God hath discovered to oppose, wee readily lay aside our owne choice,
Submission we term it, which is a voluntary act, and is then truly performed when sensible appearances, natural Inclinations and self respects, raising in us a desire to do any thing, which the will of God hath discovered to oppose, we readily lay aside our own choice,
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Father if it be possible, yet not as I will but as thou wilt, we alwayes call this an absolute submission, to distinguish it from that wich is respective, which is obedience yielded unto one for another,
Father if it be possible, yet not as I will but as thou wilt, we always call this an absolute submission, to distinguish it from that which is respective, which is Obedience yielded unto one for Another,
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And the service thereupon, service to the Lord, and not to man, verse 7. We adde further that this submission is totall without limitation, either in the subject or object, it hath no limitation in the object, for it must be obedience in all things, such as the Children of Israel tender unto God, Deu. 5.27. All that the Lord shall speake unto thee we will doe, and that (as God supplyes it afterward verse 32.) not only what, but as the Lord hath Commanded, without turning aside either to the right hand or to the left;
And the service thereupon, service to the Lord, and not to man, verse 7. We add further that this submission is total without limitation, either in the Subject or Object, it hath no limitation in the Object, for it must be Obedience in all things, such as the Children of Israel tender unto God, Deu. 5.27. All that the Lord shall speak unto thee we will do, and that (as God supplies it afterwards verse 32.) not only what, but as the Lord hath Commanded, without turning aside either to the right hand or to the left;
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of the understanding, to approve that which is Commanded as just and holy, Psalme 119.128. Ro. 7.12. Of the will, to elect and chuse it as good, Psalme 119.30.137. Of the affections, to embrace and delight in it, Psalme 119.16.24.
of the understanding, to approve that which is Commanded as just and holy, Psalm 119.128. Ro. 7.12. Of the will, to elect and choose it as good, Psalm 119.30.137. Of the affections, to embrace and delight in it, Psalm 119.16.24.
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And of the outward man, to prosecute it with cheerefull and constant Indeavours, which the Prophet tearmes, Running the way of Gods Commandements, Ps. 119.32. Lastly, It is added that this obedience must be manifested in doing and suffering, doing with all the heart as our Saviour did his Fathers will as himselfe expresseth, 4. John 34. My meate is to doe the will of him that sent me, and suffering cheerefully and with joy, Ro. 5.3. Heb. 10.34. Chusing and embracing the will of God in that which we suffer, not only as necessary, but as good, as the Prophet David doth his Chastisements, Psalme 119.71.75. This is truly to Beare Gods yoake, Lament. 3.27. or Indignation, Micah. 7.9. Of this kind of obedience to God wee may discover a double foundation.
And of the outward man, to prosecute it with cheerful and constant Endeavours, which the Prophet terms, Running the Way of God's commandments, Ps. 119.32. Lastly, It is added that this Obedience must be manifested in doing and suffering, doing with all the heart as our Saviour did his Father's will as himself Expresses, 4. John 34. My meat is to do the will of him that sent me, and suffering cheerfully and with joy, Ro. 5.3. Hebrew 10.34. Choosing and embracing the will of God in that which we suffer, not only as necessary, but as good, as the Prophet David does his Chastisements, Psalm 119.71.75. This is truly to Bear God's yoke, Lament. 3.27. or Indignation, micah. 7.9. Of this kind of Obedience to God we may discover a double Foundation.
First, Gods soveraignty and authority, Secondly, His goodnesse and holinesse, so that we owe subjection to his person as to our Lord that hath right to Command us,
First, God's sovereignty and Authority, Secondly, His Goodness and holiness, so that we owe subjection to his person as to our Lord that hath right to Command us,
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and to his will as holy and good, both in it selfe and unto us which therefore we Embrace as the rule of our duty, not only submitting to it of necessity, as not able to alter it,
and to his will as holy and good, both in it self and unto us which Therefore we Embrace as the Rule of our duty, not only submitting to it of necessity, as not able to altar it,
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for obedience to man as well as to God, extends both to doing and suffering, and to both these for Conscience sake as the Apostle tells us, Ro. 13.5. That is, Conscience of the power of the Commander, as being established by God the Lord of the Conscience;
for Obedience to man as well as to God, extends both to doing and suffering, and to both these for Conscience sake as the Apostle tells us, Ro. 13.5. That is, Conscience of the power of the Commander, as being established by God the Lord of the Conscience;
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Lastly, Obedience to God and man differ in the extent obedience to God reacheth to all that he Commands, obedience to man in as much as man Commands according to Gods w•ll,
Lastly, obedience to God and man differ in the extent Obedience to God reaches to all that he Commands, Obedience to man in as much as man Commands according to God's w•ll,
or at least not against it, for where the will of God and man stand in opposition one against another, there the Apostle hath resolved the Case, whether it be meete to obey God or man Judge yee, Acts 4.19.
or At least not against it, for where the will of God and man stand in opposition one against Another, there the Apostle hath resolved the Case, whither it be meet to obey God or man Judge ye, Acts 4.19.
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For the preventing of that mischiefe, it will not be amisse to attend unto these Insuing rules, of which some give direction for the right ordering of the mind and Judgement, and others for the guiding of the practice: First, Therefore for the prescribing of limits to the Judgement, Wheresoever any humane Law tends apparently to the prescribing of peace,
For the preventing of that mischief, it will not be amiss to attend unto these Ensuing rules, of which Some give direction for the right ordering of the mind and Judgement, and Others for the guiding of the practice: First, Therefore for the prescribing of Limits to the Judgement, Wheresoever any humane Law tends apparently to the prescribing of peace,
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although not of absolute, yet of respective Justice, and by Consequent a mans own heart must censure the neglect of such a Law as disobedience to authority, disrespect to the State and disreguard to the publike good,
although not of absolute, yet of respective justice, and by Consequent a men own heart must censure the neglect of such a Law as disobedience to Authority, disrespect to the State and disreguard to the public good,
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Secondly, When it is doubtfull whether the Command of authority, Conduce to publike peace or no, there a man is bound to guide his opinion by the Judgement of those that give the Command, against his own Conjectures,
Secondly, When it is doubtful whither the Command of Authority, Conduce to public peace or no, there a man is bound to guide his opinion by the Judgement of those that give the Command, against his own Conjectures,
unlesse they be grounded upon very pregnant evidences, as well, because the ground and end of such Commands, being best known to those that give them, may have relation to publike utility, known to them though they appeare not so to others;
unless they be grounded upon very pregnant evidences, as well, Because the ground and end of such Commands, being best known to those that give them, may have Relation to public utility, known to them though they appear not so to Others;
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as also because good Governours are presumed to have, though not a certaine and Infallible, yet a more constant assistance of the spirit of wisdome and Judgement in prescribing,
as also Because good Governors Are presumed to have, though not a certain and Infallible, yet a more constant assistance of the Spirit of Wisdom and Judgement in prescribing,
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seeing the relation which such a Commandement hath to publike good (which Gods Law Injoynes us to further to our power) bindeth the very Conscience it selfe to the choice of every way, and to the use of every set means tending thereunto;
seeing the Relation which such a Commandment hath to public good (which God's Law Enjoins us to further to our power) binds the very Conscience it self to the choice of every Way, and to the use of every Set means tending thereunto;
Secondly, Where the Magistrates direction proves some way inconvenient, either particularly to ones selfe, or generally to the publike, notwithstanding if the Inconvenience be not greater then the hazard of Infringing publike peace,
Secondly, Where the Magistrates direction Proves Some Way inconvenient, either particularly to ones self, or generally to the public, notwithstanding if the Inconvenience be not greater then the hazard of Infringing public peace,
or of Incurring the Scandall and Contempt of authority, or of Incouraging the Carelesse or the froward, to neglect or oppose Government, there the lesse evill must be chosen according to that received maxime, Salus populi suprema lex, and to the Apostles rule, If it be possible as much as in you lies have peace with all men, Rom. 12.18. One of these considerations (even the avoyding of offence) moved our Saviour to pay tribute though unjustly demanded of him, Ma. 17.27. Lastly, Where obedience to the will of God dischargeth a man from performing the will of the ruler;
or of Incurring the Scandal and Contempt of Authority, or of Encouraging the Careless or the froward, to neglect or oppose Government, there the less evil must be chosen according to that received maxim, Salus People Supreme lex, and to the Apostles Rule, If it be possible as much as in you lies have peace with all men, Rom. 12.18. One of these considerations (even the avoiding of offence) moved our Saviour to pay tribute though unjustly demanded of him, Ma. 17.27. Lastly, Where Obedience to the will of God dischargeth a man from performing the will of the ruler;
there it binds him to a modest and respectfull refusall, which may testifie his reservation of due reguard to the power that Commands, where he cannot allow the Commandement it self.
there it binds him to a modest and respectful refusal, which may testify his reservation of due reguard to the power that Commands, where he cannot allow the Commandment it self.
Looking to Gods equity in mans Iniquity, as the nobles of J•dah did in Shishacks oppression, 2 Chro. 12.6. This is to Indure griefe for Conscience sake towards God. 1 Pet. 2.19. To these rules let me adde this Caution:
Looking to God's equity in men Iniquity, as the Nobles of J•dah did in Shishacks oppression, 2 Chro 12.6. This is to Endure grief for Conscience sake towards God. 1 Pet. 2.19. To these rules let me add this Caution:
Seeing God Injoynes obedience in doing the Rulers will in all things wherein he gives us not a discharge by a Countermand of his owne, Let every man advisedly Consider,
Seeing God Enjoins Obedience in doing the Rulers will in all things wherein he gives us not a discharge by a Countermand of his own, Let every man advisedly Consider,
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whether his discharge from doing be as cleere and evident, as his charge is to that which is required, doubt in this Case is no sufficient plea against obedience:
whither his discharge from doing be as clear and evident, as his charge is to that which is required, doubt in this Case is no sufficient plea against Obedience:
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and that rule quod dubitas ne feceris, that which you doubt of forbeare to doe, must be limited to such things only as are in our free choice, wherein our forbearance is without danger,
and that Rule quod dubitas ne feceris, that which you doubt of forbear to do, must be limited to such things only as Are in our free choice, wherein our forbearance is without danger,
even before the means of his maintenance were setled by Law, are as well markt out for that refusall of theirs for Sonnes of Belial, as they are for despising him, 1 Sa. 10.27. as denying him two duties of service and honour entayled to his Crown.
even before the means of his maintenance were settled by Law, Are as well marked out for that refusal of theirs for Sons of Belial, as they Are for despising him, 1 Sa. 10.27. as denying him two duties of service and honour entailed to his Crown.
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Whteher this supply of maintenance be Gods portion as Ministers Tiths are, and therefore to be received by such as have authority as his due, I will not dispute.
Whteher this supply of maintenance be God's portion as Ministers Tiths Are, and Therefore to be received by such as have Authority as his due, I will not dispute.
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And this is out of Controversie, that the duty of supporting Governours by a supply of maintenance, proportionable to their places and dignities, is built upon a double foundation.
And this is out of Controversy, that the duty of supporting Governors by a supply of maintenance, proportionable to their places and dignities, is built upon a double Foundation.
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The first is Justice and equity, not so much distributive as Commutative, whereby we are bound to recompence the wasting of the Rulers Spirits, the wearing out of their bodies,
The First is justice and equity, not so much distributive as Commutative, whereby we Are bound to recompense the wasting of the Rulers Spirits, the wearing out of their bodies,
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besides the profits which acrew to the body of a State by the Governours care and provident direction, by which every man without feare or disturbance, eats the fruits of his own labours, requires the Countervayling of so large benefits by a publike acknowledgement, wherein we render unto Magistrates a portion of that abundance and plenty which we Injoy by their providence,
beside the profits which acrew to the body of a State by the Governors care and provident direction, by which every man without Fear or disturbance, eats the fruits of his own labours, requires the Countervayling of so large benefits by a public acknowledgement, wherein we render unto Magistrates a portion of that abundance and plenty which we Enjoy by their providence,
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whether by yearely revenues as Customes or Tributes (which for the antiquity and universallity may seeme to have some foundation in the Law of nature) or by any other way, I leave to be discussed by them whom it concernes.
whither by yearly revenues as Customs or Tributes (which for the antiquity and universality may seem to have Some Foundation in the Law of nature) or by any other Way, I leave to be discussed by them whom it concerns.
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We have passed over the cheife duties which Subjects owe unto their Governours, the manner how it must be performed seemes to be pointed at in the Title given them, they are Called Gods, and threfore must be honoured as Gods, though not with that kind of honour, which must be Civill, not Religious; Yet in divers circumstances of the manner of performance, many particulars whereof the Apostle, Eph. 6.5.6.7. sets downe distinctly.
We have passed over the chief duties which Subject's owe unto their Governors, the manner how it must be performed seems to be pointed At in the Title given them, they Are Called God's, and Therefore must be honoured as God's, though not with that kind of honour, which must be Civil, not Religious; Yet in diverse Circumstances of the manner of performance, many particulars whereof the Apostle, Ephesians 6.5.6.7. sets down distinctly.
and therefore with feare, Thirdly, and yet with sincerity and singlenesse of heart, and Lastly with Cheerefulnesse, as they love a Chearefull giver, 2 Cor. 9.7.
and Therefore with Fear, Thirdly, and yet with sincerity and singleness of heart, and Lastly with Cheerfulness, as they love a Cheerful giver, 2 Cor. 9.7.
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Let this direction of the Apostle be a patterne of our service and obedience to our Governours, what they Command, Let us performe, not because we will,
Let this direction of the Apostle be a pattern of our service and Obedience to our Governors, what they Command, Let us perform, not Because we will,
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and the terror of their Indignation, which cannot but make us carefull in observation of their directions, in our owne Carriage, speedy in undertaking, and sedulous in execution.
and the terror of their Indignation, which cannot but make us careful in observation of their directions, in our own Carriage, speedy in undertaking, and sedulous in execution.
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Unto feare adde sincerity, Let the heart stoope when the knee bows in their presence, Let the heart and affections •oyne when the outward man executes their directions, Let us as well reverence them in the Closet, as bow to them in the Congregation, Give them awfull thoughts,
Unto Fear add sincerity, Let the heart stoop when the knee bows in their presence, Let the heart and affections •oyne when the outward man executes their directions, Let us as well Reverence them in the Closet, as bow to them in the Congregation, Give them awful thoughts,
Let Conscience Inquire into our failings, and taxe us for our neglect, occultum quatiente animo tortore flagellum, with sincerity Joyne heartinesse, and good will as the Apostle calls it;
Let Conscience Inquire into our failings, and Tax us for our neglect, occultum quatiente animo tortore flagellum, with sincerity Join heartiness, and good will as the Apostle calls it;
Let not so much feare Compell us, as Love Constraine us, as it did the Apostle, 2 Cor. 5.14. to performe all service willingly without gaine-saying or disputing, cheerfully without murmuring or grudging and fully without scanting or defaulting;
Let not so much Fear Compel us, as Love Constrain us, as it did the Apostle, 2 Cor. 5.14. to perform all service willingly without gainsaying or disputing, cheerfully without murmuring or grudging and Fully without scanting or defaulting;
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Let it be bound up in a due relation and respect unto God all that we doe, remembring and representing unto our selves the Infinitenesse of his Love, absolutenesse of his Soveraignty,
Let it be bound up in a due Relation and respect unto God all that we do, remembering and representing unto our selves the Infiniteness of his Love, absoluteness of his Sovereignty,
I make no question if men could be perswaded to Judge themselves Impartially according to all these rules, concerning the kinds and manner of performing of duties to Governours, the Consideration of mens Infinite defects, either in totall neglects,
I make no question if men could be persuaded to Judge themselves Impartially according to all these rules, Concerning the Kinds and manner of performing of duties to Governors, the Consideration of men's Infinite defects, either in total neglects,
nor much of some formall observers, who under colour of advancing authority further their own ends, Lifting up Magistrates unto heaven that they may mount upon their wings,
nor much of Some formal observers, who under colour of advancing Authority further their own ends, Lifting up Magistrates unto heaven that they may mount upon their wings,
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But to come to our own Soules, Let the Consideration of all these circumstances laid together, move every one of us unto a thorow examination of our actions and Carriage thereby;
But to come to our own Souls, Let the Consideration of all these Circumstances laid together, move every one of us unto a thorough examination of our actions and Carriage thereby;
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as for want of attending to these rules in the Course of their practice, may easily discover their own slips into many Irreverent thoughts of the persons of men in authority;
as for want of attending to these rules in the Course of their practice, may Easily discover their own slips into many Irreverent thoughts of the Persons of men in Authority;
more frequent observation of their failings and defects, then of their deserts and abilities; Censures of their errors, then Commendation of their uprightnesse;
more frequent observation of their failings and defects, then of their deserts and abilities; Censures of their errors, then Commendation of their uprightness;
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Lead us further into the Consideration of the dangerous Consequence of such evills, which provoke many times distast and Jealousie in Governours, perhaps Incouragements and Countenance to rebellious spirits, and occasion scandall to Religion.
Led us further into the Consideration of the dangerous Consequence of such evils, which provoke many times distaste and Jealousy in Governors, perhaps Encouragements and Countenance to rebellious spirits, and occasion scandal to Religion.
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Let it quicken us to watchfulnesse for time to come, and be a bridell to all our thoughts, that whensoever the pride of our Rebellious spirits begin to lift up our hearts, we may keep them down with that serious restraint of Solomon, Curse not the King, no not in thy thoughts Ecclesiastes 10.20.
Let it quicken us to watchfulness for time to come, and be a bridle to all our thoughts, that whensoever the pride of our Rebellious spirits begin to lift up our hearts, we may keep them down with that serious restraint of Solomon, Curse not the King, no not in thy thoughts Ecclesiastes 10.20.
but Cannot prevaile upon his own spirit to stoop unto the evill. Let him answer his own soul with that of our Saviour, Ma. 5.46. What singular thing doth he in this and Consquently what reward hath he, do not the Publicans likwise.
but Cannot prevail upon his own Spirit to stoop unto the evil. Let him answer his own soul with that of our Saviour, Ma. 5.46. What singular thing does he in this and Consequently what reward hath he, do not the Publicans likewise.
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This reason nature teacheth wherin doth grace prevaile, thus farre selfe respect carries us to entertaine them kindly that doth us good, what doth Love and reverence to God win at our hands? The Apostle tells us it is never thanke worthy, till for Conscience sake towards God, we indure griefe, submitting our selves not only to the gentle but also to the froward, 1 Peter 2.18.19.
This reason nature Teaches wherein does grace prevail, thus Far self respect carries us to entertain them kindly that does us good, what does Love and Reverence to God win At our hands? The Apostle tells us it is never thank worthy, till for Conscience sake towards God, we endure grief, submitting our selves not only to the gentle but also to the froward, 1 Peter 2.18.19.
And although men are conceived to draw on new wrongs, by bearing the old, yet the Apostle tells us on the other side, that doing of good is away to overcome and not to Increase evill, so it be done in singlenesse of heart, with such rules of Christian wisedome and direction as Religion it selfe admits, Rom. 12.21.
And although men Are conceived to draw on new wrongs, by bearing the old, yet the Apostle tells us on the other side, that doing of good is away to overcome and not to Increase evil, so it be done in singleness of heart, with such rules of Christian Wisdom and direction as Religion it self admits, Rom. 12.21.
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If any man seeme to be Jealous of hardning another man in sin, conceiving that his patient bearing of wrongs Justifies the evill in the eyes of the wrong doer, who may perhaps Imagine he doth nothing amisse, in that which no man opposeth or revengeth, he may be Informed that the ill use of our patience, by such,
If any man seem to be Jealous of hardening Another man in since, conceiving that his patient bearing of wrongs Justifies the evil in the eyes of the wrong doer, who may perhaps Imagine he does nothing amiss, in that which no man Opposeth or revenges, he may be Informed that the ill use of our patience, by such,
then it doth God from his, when men by occasion of his forbearance, treasure up to themselves wrath, against the day of wrath, Rom. 2.4.5. we must indeed tremble to be the Cause of sin in any person, but to such as turne all things to their destruction, our well doing may be an occasion of sin without any fault of ours.
then it does God from his, when men by occasion of his forbearance, treasure up to themselves wrath, against the day of wrath, Rom. 2.4.5. we must indeed tremble to be the Cause of since in any person, but to such as turn all things to their destruction, our well doing may be an occasion of since without any fault of ours.
and so not only suffer their owne wrongs, but occasion publike Injuries to the State, the welfare whereof should be dearer to them then their owne lives.
and so not only suffer their own wrongs, but occasion public Injuries to the State, the welfare whereof should be Dearer to them then their own lives.
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First that no man denyes unto any one liberty, out of true zeale and affection to publike good, within the respective limits of his place, modestly to pleade his own and the publike right,
First that no man Denies unto any one liberty, out of true zeal and affection to public good, within the respective Limits of his place, modestly to plead his own and the public right,
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yea a further too (so he Infringe not publike peace, or deny or withold due respects and undoubled duties to authority) Constantly to oppose himselfe to such Injuryes as may wound the State through his sides.
yea a further too (so he Infringe not public peace, or deny or withhold due respects and undoubled duties to Authority) Constantly to oppose himself to such Injuries as may wound the State through his sides.
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and thereby draw on Jealousies and ill Constructions upon Justifiable actions and Intentions, from such as want either will or knowledge to distinguish betwixt the body of an action and the Circumstances that accompanie the performances.
and thereby draw on Jealousies and ill Constructions upon Justifiable actions and Intentions, from such as want either will or knowledge to distinguish betwixt the body of an actium and the circumstances that accompany the performances.
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Closing in with zealous and Godly Patriots, in their Indeavours for publike State notwithstanding Indeed seedeth the humours of their own turbulent spirits by factious oppositions,
Closing in with zealous and Godly Patriots, in their Endeavours for public State notwithstanding Indeed seedeth the humours of their own turbulent spirits by factious oppositions,
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Of this by respect I cannot acquit some of our Merchants who taking advantage of the Contestation concerning payment of Custome, under the pretext of Joyning in the maintaining and preserving of State Liberties, notwithstanding follow the wayes of their own private gaine,
Of this by respect I cannot acquit Some of our Merchant's who taking advantage of the Contestation Concerning payment of Custom, under the pretext of Joining in the maintaining and preserving of State Liberties, notwithstanding follow the ways of their own private gain,
as may be more then probably Conceived, as well because we find not in them, that faire shew of zeale for the publike good, answered with sutable Indeavours in such other wayes as have no relation to private advantages,
as may be more then probably Conceived, as well Because we find not in them, that fair show of zeal for the public good, answered with suitable Endeavours in such other ways as have no Relation to private advantages,
Yet whatsoever is gained thereby is put the account of private Cash, which gives great cause of suspition, that it was from the beginning Intended that way to which it is Converted.
Yet whatsoever is gained thereby is put the account of private Cash, which gives great cause of suspicion, that it was from the beginning Intended that Way to which it is Converted.
Concerning their wayes therefore (without undertaking to set out the bounds of Right between the Prince and State, which neither my Calling nor Commission warrant,) let me crave leave to speake as muchin this publike and solemne auditory,
Concerning their ways Therefore (without undertaking to Set out the bounds of Right between the Prince and State, which neither my Calling nor Commission warrant,) let me crave leave to speak as muchin this public and solemn auditory,
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I say then, and have alwayes thought that this Course of shifting away Custome by secret and by Conveyances (which is the way that many use) is unwarrantable and mixed with much Injustice and that in two respects.
I say then, and have always Thought that this Course of shifting away Custom by secret and by Conveyances (which is the Way that many use) is unwarrantable and mixed with much Injustice and that in two respects.
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First the manner of this Conveyance which is by Cunning and secret Interverting of that which they make shew of satisfying and allowing (which they are forced also to blanch over many times with manifest untruths at least to say no more) Cannot be maintained to be Just and Equall:
First the manner of this Conveyance which is by Cunning and secret Interverting of that which they make show of satisfying and allowing (which they Are forced also to blanch over many times with manifest untruths At least to say no more) Cannot be maintained to be Just and Equal:
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Secondly the Conversion of those summes of money (which Merchants under the the stile of Custome allow themselves and demand of such as they trade withall) unto their private gaine is as little or lesse Justifiable then the former as is evident.
Secondly the Conversion of those sums of money (which Merchant's under thee the style of Custom allow themselves and demand of such as they trade withal) unto their private gain is as little or less Justifiable then the former as is evident.
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For if Custome be due at all, then must they be the Princes due to whom they were originally Intended, and Consequently they neither can nor ought to be with-held from him, by whom soever they be paid and received, Give unto Caesar the things that are Caesars, Math. 22.21.
For if Custom be due At all, then must they be the Princes due to whom they were originally Intended, and Consequently they neither can nor ought to be withheld from him, by whom soever they be paid and received, Give unto Caesar the things that Are Caesars, Math. 22.21.
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and the pursing up unto our selves that which is so gained, Cannot but be acknowledged, to be the wronging of the Prince or State, Let men chuse which they please.
and the pursing up unto our selves that which is so gained, Cannot but be acknowledged, to be the wronging of the Prince or State, Let men choose which they please.
To come back then to that exhortation which we had in hand, Do men in sincerity and truth desire to carry themselves towards such as are Called Gods as becomes them, rendring to them their dues, every way as the Apostle directs, Rom. 13.10. Let them then in the feare of God lay neere to heart these Insuing Considerations.
To come back then to that exhortation which we had in hand, Do men in sincerity and truth desire to carry themselves towards such as Are Called God's as becomes them, rendering to them their dues, every Way as the Apostle directs, Rom. 13.10. Let them then in the Fear of God lay near to heart these Ensuing Considerations.
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First Consider not in Governours so much their parts or carriage as their places and dignit•es. Such as rule well are worthy of double honour saith the Apostle, 1 Tin. 5.17.
First Consider not in Governors so much their parts or carriage as their places and dignit•es. Such as Rule well Are worthy of double honour Says the Apostle, 1 Tin. 5.17.
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now then where we Cannot yield unto the Governour double, Let us be Carefull to Conferre upon him at least single honour, such as is appendent to his place and Title.
now then where we Cannot yield unto the Governor double, Let us be Careful to Confer upon him At least single honour, such as is Appendent to his place and Title.
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Secondly in their places, Let Magistrates be honoured not with absolute, but with respective honour; not so much yielded unto them as to the Image of God Imprinted in them,
Secondly in their places, Let Magistrates be honoured not with absolute, but with respective honour; not so much yielded unto them as to the Image of God Imprinted in them,
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So that the honour is not determined in them but in God, as the rent of the tenant is not payd unto the Batlife but by his hand unto his Lord, this observation is of especiall use,
So that the honour is not determined in them but in God, as the rend of the tenant is not paid unto the Batlife but by his hand unto his Lord, this observation is of especial use,
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nothing will make the spirit of a man stoope or tremble till he set God before his eyes and Consider the relation which he hath to God which both obligeth the man to the performance of his duty,
nothing will make the Spirit of a man stoop or tremble till he Set God before his eyes and Consider the Relation which he hath to God which both obliges the man to the performance of his duty,
even the measure of the Sanctuary which was double to the Common measure, Let our observance and Love unto them be in a double proportion to that which we allow to private persons,
even the measure of the Sanctuary which was double to the Common measure, Let our observance and Love unto them be in a double proportion to that which we allow to private Persons,
and let it appeare in all those effects of Love mentioned by the Apostle, 1 Cor. 11.3.4.5. Patience, kindnesse, meekenesse, respective behaviour, good Constructions of their actions and Intentions, and to which we adde fervency of prayers, desires of their prosperity, zeale in defence of their Innocency of person and Courage against their opposers and detractors.
and let it appear in all those effects of Love mentioned by the Apostle, 1 Cor. 11.3.4.5. Patience, kindness, meekness, respective behaviour, good Constructions of their actions and Intentions, and to which we add fervency of Prayers, Desires of their Prosperity, zeal in defence of their Innocency of person and Courage against their opposers and detractors.
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Fourthly, observe Governors are not over us, so much for their owne as for the common good, Rom. 13.4. leaving their owne sweetnesse, and fatnesse, their ease, pleasure, and profit, for the assuring of all these unto their subjects.
Fourthly, observe Governors Are not over us, so much for their own as for the Common good, Rom. 13.4. leaving their own sweetness, and fatness, their ease, pleasure, and profit, for the assuring of all these unto their subject's.
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and scattering and crushing the wicked by distributing impartiall rewards and punishments according to mens deserts for the generall good to the body of the State, they are the breath of the Common-wealth, the life of the Law, the soader of the publicke society,
and scattering and crushing the wicked by distributing impartial rewards and punishments according to men's deserts for the general good to the body of the State, they Are the breath of the Commonwealth, the life of the Law, the soader of the public society,
and injoying and rejoycing in the fruit of his owne labours for these good things which God conveys unto us by their hands in well ordered governments,
and enjoying and rejoicing in the fruit of his own labours for these good things which God conveys unto us by their hands in well ordered governments,
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whether by the ungodlinesse, which is naturally in all (which as the Apostle affirmes carrieth us so farre, that wee become haters of God, Rom. 1.30. and consequently of his Image in such as represent his person) or by our pride which is now become another nature to all men, makes us desire to be above and not below) or rather by both it is not easie to say;
whither by the ungodliness, which is naturally in all (which as the Apostle affirms Carrieth us so Far, that we become haters of God, Rom. 1.30. and consequently of his Image in such as represent his person) or by our pride which is now become Another nature to all men, makes us desire to be above and not below) or rather by both it is not easy to say;
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this is cleare which the Apostle tels us, that naturall men are so prone unto rebellion, that they grow disobedient even unto their owne parents, Rom. 1.30. and 2 Tim. 3.2. and consequently much more to other Governours to whom they seeme not to have so neere relation:
this is clear which the Apostle tells us, that natural men Are so prove unto rebellion, that they grow disobedient even unto their own Parents, Rom. 1.30. and 2 Tim. 3.2. and consequently much more to other Governors to whom they seem not to have so near Relation:
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this consideration of all mens naturall Inclination to disobedience cannot but make us jealous of the counsels and thoughts of our owne hearts, fearefull of our owne passions and affections,
this consideration of all men's natural Inclination to disobedience cannot but make us jealous of the Counsels and thoughts of our own hearts, fearful of our own passion and affections,
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and observant of our words and behaviour every way, especially in Meetings and Conferences, wherein commonly we take more liberty, not only in censuring our equals, but our betters then will well stand with Christian Charity, a seasonable Item for this present time and occasion, wherein authority and the actions thereof being represented as it were upon a stage in publicke view, the persons and carriage of Magistrates are diversly censured,
and observant of our words and behaviour every Way, especially in Meetings and Conferences, wherein commonly we take more liberty, not only in censuring our equals, but our betters then will well stand with Christian Charity, a seasonable Item for this present time and occasion, wherein Authority and the actions thereof being represented as it were upon a stage in public view, the Persons and carriage of Magistrates Are diversely censured,
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when our hearts shall smight us, that instead of our prayers to God, for the execution of Justice, charitable Censures upon such passages in Judgement,
when our hearts shall smite us, that instead of our Prayers to God, for the execution of justice, charitable Censures upon such passages in Judgement,
as are Capable of good Constructions, and not bewayling of our own sins which is it that causeth the turning of Judgement into wormwood, many times we take up swelling thoughts, rash censures,
as Are Capable of good Constructions, and not bewailing of our own Sins which is it that Causes the turning of Judgement into wormwood, many times we take up swelling thoughts, rash censures,
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and bitter speeches against such as we ought to thinke and speak of with reverence, we shall find Just cause I say after Jobs example in the feasts of his Children, every man a part by himself to offer up a sin offering unto God for his own soul.
and bitter Speeches against such as we ought to think and speak of with Reverence, we shall find Just cause I say After Jobs Exampl in the feasts of his Children, every man a part by himself to offer up a since offering unto God for his own soul.
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In the 6. place remember the heathen Philosophers maxime, of singular use in all duties between man and man, much more between man and his God, there is more evill in doing then in receiving wrong, the latter being at the worst but an outward and temporary evill, the former Inwards and perpetuall; In a cause therefore of such Importance, Let every man offend in the safest part, rather trespassing upon his own ease, profit,
In the 6. place Remember the heathen Philosophers maxim, of singular use in all duties between man and man, much more between man and his God, there is more evil in doing then in receiving wrong, the latter being At the worst but an outward and temporary evil, the former Inward and perpetual; In a cause Therefore of such Importance, Let every man offend in the Safest part, rather trespassing upon his own ease, profit,
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then to the person to whom it is injoyned to be performed, in which respect the obligation to duty, which these severall relations casts upon a man by Gods Ordinance, may be termed a Covenant of God in some sort,
then to the person to whom it is enjoined to be performed, in which respect the obligation to duty, which these several relations Cast upon a man by God's Ordinance, may be termed a Covenant of God in Some sort,
as Marriage is called, Pro. 2.17. upon this ground Solomon gives a Caveat, that if the spirit of the Rulers rise up against a man, he must not leave his place, Eccles. 10.4.
as Marriage is called, Pro 2.17. upon this ground Solomon gives a Caveat, that if the Spirit of the Rulers rise up against a man, he must not leave his place, Eccles. 10.4.
because he hath neglected his it was an Ill speech or that Roman Senator, ne ego quidem illum ut Consulam quando neque ille me ut Consularem, I did not respect him according to his office because he reguarded not me according to my degree.
Because he hath neglected his it was an Ill speech or that Roman Senator, ne ego quidem Ilum ut Consulam quando neque Isle me ut Consularem, I did not respect him according to his office Because he regarded not me according to my degree.
Lastly, remember that though the Rulers duty in Governing, cease not by the peoples neglect of duty in obeying, notwithstanding thereby he ceaseth to be a debtor unto them,
Lastly, Remember that though the Rulers duty in Governing, cease not by the peoples neglect of duty in obeying, notwithstanding thereby he ceases to be a debtor unto them,
to this purpose we must know, that reciprocall dutyes which God Injoynes, may become due by a double Title, First, by Gods Command, which makes the duty a debt unto God.
to this purpose we must know, that reciprocal duties which God Enjoins, may become due by a double Title, First, by God's Command, which makes the duty a debt unto God.
Secondly, they may grow further due, by the performance of some duty by the one partie which may deserve requitall to him that performes it, from him to whom it is performed,
Secondly, they may grow further due, by the performance of Some duty by the one party which may deserve requital to him that performs it, from him to whom it is performed,
Hence it must needs follow, that the Conscionable performance of our duty even to undeserving Governours is the only sure foundation of all our prayers and Complaints unto God, as our sutes and requests unto men,
Hence it must needs follow, that the Conscionable performance of our duty even to undeserving Governors is the only sure Foundation of all our Prayers and Complaints unto God, as our suits and requests unto men,
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and of all our hopes and expectations of a better condition in time to come. The observation of mens frequent failing in these duties towards such as are in anthority,
and of all our hope's and Expectations of a better condition in time to come. The observation of men's frequent failing in these duties towards such as Are in Authority,
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a sew words of such reciprocall duties, as these high honours and dignities unto which Magistrates are advanced that are called Gods bind them unto that Injoyes them,
a sew words of such reciprocal duties, as these high honours and dignities unto which Magistrates Are advanced that Are called God's bind them unto that Enjoys them,
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In the first place therefore are Magistrates Gods, then what manner of persons ought they to be in all manner of Conversation, as the Apostle speakes in another Case? names although they be given by Imposition,
In the First place Therefore Are Magistrates God's, then what manner of Persons ought they to be in all manner of Conversation, as the Apostle speaks in Another Case? names although they be given by Imposition,
yet are either unanswerable unto the end for which they were given (which is to make things knowne and so to distinguish betweene one thing and another) when they are Incongruous to the nature of such things as they should expresse,
yet Are either unanswerable unto the end for which they were given (which is to make things known and so to distinguish between one thing and Another) when they Are Incongruous to the nature of such things as they should express,
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Magistrates therefore must be answerable in their natures to that which they seeme to promise, by their honourable Compellation whereby they are Commended unto men,
Magistrates Therefore must be answerable in their nature's to that which they seem to promise, by their honourable Compellation whereby they Are Commended unto men,
And First for their personall graces, the Seraphius, Esay 6.3. when they proclanie the name of God in the Temple, give him the Title of holy, thrice repeated, holy, holy, holy, is the Lord of Hoasts and Moses tells Aaron Levit. 10.3.
And First for their personal graces, the Seraphius, Isaiah 6.3. when they proclanie the name of God in the Temple, give him the Title of holy, thrice repeated, holy, holy, holy, is the Lord of Hosts and Moses tells Aaron Levit. 10.3.
God, therefore speaking of the Temple whether men usually resorted unto God, the Prophet David tells us that holinesse becomes his house for ever, Psalme 93.5.
God, Therefore speaking of the Temple whither men usually resorted unto God, the Prophet David tells us that holiness becomes his house for ever, Psalm 93.5.
now then, they that stand continually in Gods presence (for God stands in the assembly of the Gods as in the first verse of this Psalme ) they that so often inquire at Gods mouth,
now then, they that stand continually in God's presence (for God Stands in the assembly of the God's as in the First verse of this Psalm) they that so often inquire At God's Mouth,
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they that must represent Gods person and be taken and accounted for Gods among his people, they that must be a meanes of preserving purity by their Lawes and edicts, to be Patternes and Presidents in Gods Church upon earth, what a fountaine of holinesse ought to spring in their hearts? what manner of persons ought they to be? written within and without, in their breasts and foreheads, in their hearts and minde, with holinesse to the Lord. For if the Lord will be sanctified in all that come neer him;
they that must represent God's person and be taken and accounted for God's among his people, they that must be a means of preserving purity by their Laws and edicts, to be Patterns and Presidents in God's Church upon earth, what a fountain of holiness ought to spring in their hearts? what manner of Persons ought they to be? written within and without, in their breasts and foreheads, in their hearts and mind, with holiness to the Lord. For if the Lord will be sanctified in all that come near him;
are Magistrates Gods? then must they be furnished with gifts and parts answerable to their Title, wisdome, truth, courage, constancy and goodnesse, to begin with wisdome, it was that Moses had especiall respect unto in the choice of his Judges, Deut. 1.15.
Are Magistrates God's? then must they be furnished with Gifts and parts answerable to their Title, Wisdom, truth, courage, constancy and Goodness, to begin with Wisdom, it was that Moses had especial respect unto in the choice of his Judges, Deuteronomy 1.15.
but had approved themselves to be so, and were known and reputed for such persons, such a one was David, a man chosen to that place by God himselfe, of whom it is testified that he behaved himselfe wisely in all his wayes, 1 Sam. 18.14. this wisedome was that which won Solomon feare and reverence from his owne people, and reputation from strangers, that they observed the wisdome of God was in him to doe Judgement, 1 Kings 3.28. Indeed the Ruler had need of the wisdome of God.
but had approved themselves to be so, and were known and reputed for such Persons, such a one was David, a man chosen to that place by God himself, of whom it is testified that he behaved himself wisely in all his ways, 1 Sam. 18.14. this Wisdom was that which wone Solomon Fear and Reverence from his own people, and reputation from Strangers, that they observed the Wisdom of God was in him to do Judgement, 1 Kings 3.28. Indeed the Ruler had need of the Wisdom of God.
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First, to understand Judgement and equity, that is the rule of Judgement, which being founded upon Gods will, cannot be understood but by his spirit, 1 Cor. 2.11. Secondly, it reveales the hidden things of darkenesse, as God doth, 1 Cor. 4.5.
First, to understand Judgement and equity, that is the Rule of Judgement, which being founded upon God's will, cannot be understood but by his Spirit, 1 Cor. 2.11. Secondly, it reveals the hidden things of darkness, as God does, 1 Cor. 4.5.
nay more then that not only to find out their wayes and workes, but besides to dive into their secret Counsells, which being hidden in their hearts, are like deepe waters not to be drawue out but by a man of understanding, Pro. 20.15. to discover such secrets is the Kings glory, Pro. 25.2. it requires more then a humane spirit.
nay more then that not only to find out their ways and works, but beside to dive into their secret Counsels, which being hidden in their hearts, Are like deep waters not to be drawue out but by a man of understanding, Pro 20.15. to discover such secrets is the Kings glory, Pro 25.2. it requires more then a humane Spirit.
the trying of exact portions of recompence to mens actions, and chalking out the bounds of right between man and man, requires a curious and piercing eye, a steady hand,
the trying of exact portions of recompense to men's actions, and chalking out the bounds of right between man and man, requires a curious and piercing eye, a steady hand,
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Lastly, Magistrates need the wisdome of God in spresceing, ordering, and directing not the affaires of a private family (which yet neede discretion to guide them aright, Psalme 121.5.) but the weighty businesses of whole States and Kingdomes, which consisting of so many and almost Infinite parts and members,
Lastly, Magistrates need the Wisdom of God in spresceing, ordering, and directing not the affairs of a private family (which yet need discretion to guide them aright, Psalm 121.5.) but the weighty businesses of Whole States and Kingdoms, which consisting of so many and almost Infinite parts and members,
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and sometimes contrary occurrences, necessarily requires the wisdome and spirit of God, to observe and consider, to prescribe and order, to dispose and apply all these in such agreeing harmony and correspondency,
and sometime contrary occurrences, necessarily requires the Wisdom and Spirit of God, to observe and Consider, to prescribe and order, to dispose and apply all these in such agreeing harmony and correspondency,
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unlesse it be seconded with truth and with a vertuous habit, which Jethro required in his Governours as a speciall grace needfull for all such as are elegible to that dignity.
unless it be seconded with truth and with a virtuous habit, which Jethro required in his Governors as a special grace needful for all such as Are elegible to that dignity.
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and a true expression or manifestation of that Judgement in all the words of a Governour or Judge especially there wherein he pronounceth sentence in causes that comes before him, are in a sort essentiall to a Governour,
and a true expression or manifestation of that Judgement in all the words of a Governor or Judge especially there wherein he pronounceth sentence in Causes that comes before him, Are in a sort essential to a Governor,
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like wares into a paire of scales, and he by the standard of the Law, weighing and trying them one after another, shews which is weighty and which is light;
like wares into a pair of scales, and he by the standard of the Law, weighing and trying them one After Another, shows which is weighty and which is Light;
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how much more is a false Magistrate an abomination both to God and man? whether false or unjust by nature, or apt to be made so by feare or reward; both dangerous enemies to truth; the latter blindeth the very eyes and Judgement,
how much more is a false Magistrate an abomination both to God and man? whither false or unjust by nature, or apt to be made so by Fear or reward; both dangerous enemies to truth; the latter blinds the very eyes and Judgement,
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this falsehood and untruth in Magistrates, especially through bribery, Alexander the Emperour, sonne of Mamma, is reported to abhorre with such an utter detestation, that upon the sight of a corrupt Judge, his colour used to rise, his eyes to sparkle,
this falsehood and untruth in Magistrates, especially through bribery, Alexander the Emperor, son of Mamma, is reported to abhor with such an utter detestation, that upon the sighed of a corrupt Judge, his colour used to rise, his eyes to sparkle,
if this evill were so hatefull to a mortall man, what vengeance on the actors thereof, doe we conceive shall be taken by him, with whom there is no respect of persons, nor taking rewards? 2 Chro. 19.7.
if this evil were so hateful to a Mortal man, what vengeance on the actors thereof, do we conceive shall be taken by him, with whom there is no respect of Persons, nor taking rewards? 2 Chro 19.7.
of Feare it is evident, and of Covetousnesse, the most elegant of all historians affirmes, that it doth corpus animamque vir•lem effemmare, it effeminates and softens the temper both of the body and mind;
of fear it is evident, and of Covetousness, the most elegant of all historians affirms, that it does corpus animamque vir•lem effemmare, it effeminates and softens the temper both of the body and mind;
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Now, how far this Courage that we have mentioned is requisite unto a Governour, will appeare not only by the consideration of his place, for it becomes a God to be undaunted,
Now, how Far this Courage that we have mentioned is requisite unto a Governor, will appear not only by the consideration of his place, for it becomes a God to be undaunted,
and fearlesse himselfe, that must make others tremble, which made Nehemiah with scorne reject Shemaiahs Counsell of taking Sanctuary in the Temple as dishonorable to his place, Nehemiah 6.11. should such a man as I fly.
and fearless himself, that must make Others tremble, which made Nehemiah with scorn reject Shemaiahs Counsel of taking Sanctuary in the Temple as dishonourable to his place, Nehemiah 6.11. should such a man as I fly.
But besides is further evident by the observation of the persons with whom he hath to doe, he need be a man of resolution, that must take down so many stout hoarts, pull down so many high lookes,
But beside is further evident by the observation of the Persons with whom he hath to do, he need be a man of resolution, that must take down so many stout hoarts, pull down so many high looks,
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this courage is cherished by nothing more then by Gods feare (for he that feares him can seare nothing else) and by the contempt of the world, he that neither reguards the good,
this courage is cherished by nothing more then by God's Fear (for he that fears him can sear nothing Else) and by the contempt of the world, he that neither regards the good,
and so is the Law which is founded upon truth, of which the Roman complained that it was, Rex inexorabilis a King not to be Intreated, a golden and not a leaden Rule to be bowed up and downe,
and so is the Law which is founded upon truth, of which the Roman complained that it was, Rex inexorabilis a King not to be Entreated, a golden and not a leaden Rule to be bowed up and down,
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now as the Law is so must the Magistrate be, who is the soule of the Law, or as others call him a speaking Law. Like a spring of steele which if it be bowed comes to its place againe, not like a doore turning upon the hindges,
now as the Law is so must the Magistrate be, who is the soul of the Law, or as Others call him a speaking Law. Like a spring of steel which if it be bowed comes to its place again, not like a door turning upon the hinges,
Such unstaidnesse in a Governours heart, and Inequality in his carriage, must necessarily worke in the peoples mind Contempt of his place and person, Insolency and boldnesse in offenders,
Such unstaidness in a Governors heart, and Inequality in his carriage, must necessarily work in the peoples mind Contempt of his place and person, Insolency and boldness in offenders,
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The last of the Rulers vertues is goodnesse, not only in himselfe but to others which we call benignity or kindnesse, wherein as the Magistrate best resembles God who is good to all, Psalme 145.9. so doth he best answer the place of dignity, and power which he possesseth, the end and scope whereof is the publike good, by preserving peace for the cherishing of godlinesse and honesty.
The last of the Rulers Virtues is Goodness, not only in himself but to Others which we call benignity or kindness, wherein as the Magistrate best resembles God who is good to all, Psalm 145.9. so does he best answer the place of dignity, and power which he Possesses, the end and scope whereof is the public good, by preserving peace for the cherishing of godliness and honesty.
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This sweet Inclination of the Governours disposition, to the furthering and supporting of the peoples welfare, is implyed in the title of a shepheard often given by the heathen to their Princes,
This sweet Inclination of the Governors disposition, to the furthering and supporting of the peoples welfare, is employed in the title of a shepherd often given by the heathen to their Princes,
and by the Psalmist to God himselfe, Psalme 80.1. of an NONLATINALPHABET or benefactor, Luke 22.25. of the father of a State (Titles ambitiously sought after, and assured and conferred by flatterers sometimes on such as ill deserved them) But above all others that goodnesse is most significantly Inforced in the name of nursing fathers, Esay 44.23. a care and duty that Moses complaineth of as too heavy for his shoulders, to beare the people alone and carry them in his bosome, Num. 11.12.
and by the Psalmist to God himself, Psalm 80.1. of an or benefactor, Lycia 22.25. of the father of a State (Titles ambitiously sought After, and assured and conferred by Flatterers sometime on such as ill deserved them) But above all Others that Goodness is most significantly Enforced in the name of nursing Father's, Isaiah 44.23. a care and duty that Moses Complaineth of as too heavy for his shoulders, to bear the people alone and carry them in his bosom, Num. 11.12.
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This goodnesse of the Governour so sweetens and tempers the yoake of subjection, which authority hath put on the peoples necke, that it makes the Governours person lovely, his directions pleasant, and his burthen light;
This Goodness of the Governor so sweetens and tempers the yoke of subjection, which Authority hath put on the peoples neck, that it makes the Governors person lovely, his directions pleasant, and his burden Light;
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and renowned to all posterity for that worthy speech of his, concerning a day wherein he could not remember wherein he had done any man good, Amici diem perdidi, Oh my friends I have lost a day.
and renowned to all posterity for that worthy speech of his, Concerning a day wherein he could not Remember wherein he had done any man good, Friends diem perdidi, O my Friends I have lost a day.
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as showers that water the earth, so that in his dayes the righteous flourish, Psalme 72.6.7. nay of Gods manner of ruling over the world, it is said that he giveth food to the Hungry, he looseth the Prisoners, openeth the eyes of the blind, raiseth them that are bowed drwn, loveth the righteous, Psalme 146.7.8. in a word that he doth good to all.
as showers that water the earth, so that in his days the righteous flourish, Psalm 72.6.7. nay of God's manner of ruling over the world, it is said that he gives food to the Hungry, he loses the Prisoners, Openeth the eyes of the blind, Raiseth them that Are bowed drwn, loves the righteous, Psalm 146.7.8. in a word that he does good to all.
In these graces of vertuous dispositions, Magistrates who carry Gods name must resemble his nature, proportionable to all these must be their carriage and behaviour, they that represent unto men Gods person, must doe all, So as becomes a God.
In these graces of virtuous dispositions, Magistrates who carry God's name must resemble his nature, proportionable to all these must be their carriage and behaviour, they that represent unto men God's person, must do all, So as becomes a God.
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vaine words and railing speeches, filthy Communications, scoffing and Jesting, most of all prohane discourses, savowring of Athersine or ungodlinesse, in the mouth of a Magistrate, are foule blemishes to his honour,
vain words and railing Speeches, filthy Communications, scoffing and Jesting, most of all prohane discourses, savowring of Athersine or ungodliness, in the Mouth of a Magistrate, Are foul blemishes to his honour,
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A grave Historian relating a Jest which Philip father of Persius King of Macedon broke upon the Aetolians Embassadour, leaves with all his censure upon him.
A grave Historian relating a Jest which Philip father of Persius King of Macedon broke upon the Aetolians Ambassador, leaves with all his censure upon him.
Like Jobs speeches for which men waited as for the raine, and after which they replyed not, 29. Job 22.23. especially upon the seate of Judgement, a divine sentence should be found in the mouth of a King, Pro. 16.20.
Like Jobs Speeches for which men waited as for the rain, and After which they replied not, 29. Job 22.23. especially upon the seat of Judgement, a divine sentence should be found in the Mouth of a King, Pro 16.20.
Surely the very forme and nature of delivering a sentence by such persons, from such a place, cannot but worke deepe Impression in the hearts of such as heare them.
Surely the very Form and nature of delivering a sentence by such Persons, from such a place, cannot but work deep Impression in the hearts of such as hear them.
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Next unto their words there is nothing more observable in persons of Eminent place then their Company and Society, by which men gaze on their Inward dispositions,
Next unto their words there is nothing more observable in Persons of Eminent place then their Company and Society, by which men gaze on their Inward dispositions,
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God himselfe that should be a Patterne for Imitation to all that are called Gods, Invirons his Throne with Innumerable Companies of Angells, and with the spirits of Just men made perfect, and suffers none to behold his face,
God himself that should be a Pattern for Imitation to all that Are called God's, Environs his Throne with Innumerable Companies of Angels, and with the spirits of Just men made perfect, and suffers none to behold his face,
what a shame were it for a Ruler to have a Gehazi in his Chamber, a Doeg of his privy Counsell, a •ayling Shemei at his Table, to be compassed about with Ruffing-like swaggarers, debauched drunkards, Blasphemers, swearers, prophane scoffers, who may make him glad with their wickednesse,
what a shame were it for a Ruler to have a Gehazi in his Chamber, a Doeg of his privy Counsel, a •ayling Shimei At his Table, to be compassed about with Ruffing-like swaggarers, debauched drunkards, Blasphemers, swearers, profane scoffers, who may make him glad with their wickedness,
and rejoyce him with their lyes? Hosea 7.3. farre be it from our Gods to dishonour themselves, and their places with the society of such persons as God shall one day cast out of his presence, to be the overlasting Companions of the Devill and his Angells, in the ever-burning flame of hell fire.
and rejoice him with their lies? Hosea 7.3. Far be it from our God's to dishonour themselves, and their places with the society of such Persons as God shall one day cast out of his presence, to be the overlasting Sodales of the devil and his Angels, in the ever-burning flame of hell fire.
God forbid that a Christian Magistrate who should chase away evill with his eyes, Pro. 20.8. should give so much countenance to a wicked wretch, as may harden him to looke him in the face with confidence.
God forbid that a Christian Magistrate who should chase away evil with his eyes, Pro 20.8. should give so much countenance to a wicked wretch, as may harden him to look him in the face with confidence.
Blessed is the Land where the Rulers godly zeale chaseth away wicked persons, as Job did from amongst men, Job 30.5. to dwell in the Clifts of the valleyes, and in the Caves of the earth.
Blessed is the Land where the Rulers godly zeal chases away wicked Persons, as Job did from among men, Job 30.5. to dwell in the Cliffs of the valleys, and in the Caves of the earth.
in a word therefore a Magistrate behaves himselfe like a God, when he carrieth himselfe with that difference towards the pretious and the vild, that his countenance, words,
in a word Therefore a Magistrate behaves himself like a God, when he Carrieth himself with that difference towards the precious and the vild, that his countenance, words,
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It was rather kindly then advisedly and Judiciously spoken of Tullius that Romane Emperour, non oportet quenquam a facie Imperatoris tristem Discedere, that it is not fit that any man should depart from the Governours presence with a sad countenance;
It was rather kindly then advisedly and Judiciously spoken of Tullius that Roman Emperor, non oportet quenquam a fancy Imperatoris tristem Discedere, that it is not fit that any man should depart from the Governors presence with a sad countenance;
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for whose reformation by milder correction, or cutting off by the stroke of Justice, he beares the sword and that for the terrour of those that doe ill, by executing the vengeance and wrath of God upon them, Rom. 13.4. unto which notwithstanding, he comes Inforced by necessity with much compassion, haud aliter quam viscera secans sua, as the Romane Generall spake of himselfe, having before his eyes the Apostles scope, that the spirit may bee saved in the destruction of the flesh, 1 Cor. 5.5.
for whose Reformation by milder correction, or cutting off by the stroke of justice, he bears the sword and that for the terror of those that do ill, by executing the vengeance and wrath of God upon them, Rom. 13.4. unto which notwithstanding, he comes Enforced by necessity with much compassion, haud aliter quam viscera secans sua, as the Roman General spoke of himself, having before his eyes the Apostles scope, that the Spirit may be saved in the destruction of the Flesh, 1 Cor. 5.5.
Thus much I have made bold to Intimate, rather then to open at large, or presse at full, concerning the duties of Subjects and Magistrates, Inforced by their Titles, they are called Gods; as for my conditionall promise of prosecuting the two points that follow, arising out of the two next circumstances;
Thus much I have made bold to Intimate, rather then to open At large, or press At full, Concerning the duties of Subject's and Magistrates, Enforced by their Titles, they Are called God's; as for my conditional promise of prosecuting the two points that follow, arising out of the two next Circumstances;
I had rather presume to leave my selfe a debter, then to trespasse to much upon your patience, only I referre it to your private meditations to consider at your leasure, that if God set Magistrates upon their Thrones, it is not in the power of men to plucke them downe at their pleasure.
I had rather presume to leave my self a debtor, then to trespass to much upon your patience, only I refer it to your private meditations to Consider At your leisure, that if God Set Magistrates upon their Thrones, it is not in the power of men to pluck them down At their pleasure.
Therefore that he can be no better then Anti-Christ, whose Character it is to lift up himselfe above all that is called God, ☞ that spurnes off the Crownes of Princes with his feete, which God hath set upon their heads with his owne hand.
Therefore that he can be no better then Antichrist, whose Character it is to lift up himself above all that is called God, ☞ that spurns off the Crowns of Princes with his feet, which God hath Set upon their Heads with his own hand.
Secondly, if Gods word bee a Commission by which Magistrates hold their places, it concernes them both to Rule according to the directions of that word,
Secondly, if God's word be a Commission by which Magistrates hold their places, it concerns them both to Rule according to the directions of that word,
without suppressing whereof that man of sinne, could never have so farre advanced his usurped power, trampled upon the Scepters of Princes, bestowed their Kingdomes and Dominions, at his pleasure, discharged Subjects of their oaths and Allegiance to their owne Lords,
without suppressing whereof that man of sin, could never have so Far advanced his usurped power, trampled upon the Sceptres of Princes, bestowed their Kingdoms and Dominions, At his pleasure, discharged Subject's of their Oaths and Allegiance to their own lords,
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