wild and unneighbourly from infecting by their bad behaviour the otherwise peaceable reducâ—ng them by instâ—uction by correction to a more goodly deportment and by death it self over-awing the like unruliness in the sad and passionat beholders Hence it was commendable in this Artaxerxes or Ahasuerus for Ezrah's King and Esther's Husband was one Man that God having made him Emperour over an hundred and twenty and seven Provinces blessing him with a peaceable Reign and gifting him with the Land of Canaan for the punishment of Israels sin to take care against the committing of more iniquity by impowering a holy Jew a religious Scribe a serious Devoto a Gospel Wise-man one that was known in Mosaick-Law who eying the Star of the promised return acted peaceably religiously and loyally under the Conquerour whereby Conquering so the Persian Monarch and his seven Counsellours that from them he received a Commission 1. For building of a Temple for the God of Heaven in Jerusalem that the people might learn Religion 2. For setting Judges and Magistrates over them that they might learn Manners ordaining the disobedient to have judgement speedily executed upon him c. For all which Ezrah was so grateful a Scribe so godly a Physician in curing the distempers of Church and State as to bless the God of Heaven for putting such a thing as this in the Kings heart prayed for the King and his Sons therefore his devotional affections running equally as a mighty River into the Fountains of Gods glory and mans good For this last Right Honourable our Temple through graâ—e being builded are we met here viz. for appointing Judges and Magistrates and because your selves have Authority from our great Artaxerxes it is only my part as one of your unworthy Scribes to mind you of what I know you have already purposed i. e. according to the wisdom of your God which is in your hand to set over the people Magistrates and Judges all such as know the Laws of our God and to teach them that know them not In order to which according to the same Law let us distinctly view 1. The notation sense of the word and the end of Magistracy Set thou Magistrates and Judges 2. The necessity of the thing and rule by which they are to be chosen after the wisdom of thy God 3. The honour and respect with which the Magistrate is to be noticed and whosoever will not do the Law of thy God and of the King let judgement be speedily executed upon him whether unto death or banishment or confiscation of goods or imprisonment SECT I. The Notation Sense of the word and End of Magistracy IT cometh from the word Magister to have the Mastery Rule or Government over others one placed in power and lawfully impowered to coerce prevent and punish disorders in all wisdom The sense of the word Magister being Magus in the Persian Dialect called Wise men in St. Matthew such as the Greeks called Philosophers the French Druides the Egyptians Prophets the English Wise men or Cunning men or Canny man in this Kingdom vulgarly that is one Handy and Dexterous in the pursuit of those offices unto which their eminent abilities in the eye of their Superiours as a Commendamus did instate them as here the wisdom of God in the hand of Ezrah that is his promptitude therein and readiness thereat did prefer him in the observation of Artaxerxes to this high and eminent imploy The word Shaphetin radically signifies Judging but that part of it as to men which is translated Juridicos such a Judgment as judiciously giveth the sense or being of the Law called also Causidicos such as determineth or pleadeth Causes betwixt men and men Praesides Presidents a word intimating a person invested with publick Authority for management of the Affairs of a Common-wealth a Judge or Magistrate the Law and the People being the three essentials giving life and constâ—tution to a Re-publick Of Magistrates some are Supream others subordinat some are greater as having a greater charge others lesser according to the limits of their Government some such by Birth and Succession Artaxerxes was the son of Zerxes others by Election Suffrage or by Vote as Ezrah here and now with us The first as the King is compared to the Soul as being that Spirit by which a Nation is quickened the latter to the Body or Members thereof by which motion is made to curb wickedness and encourage goodness and that splendidly because of which there are who will have the word Magistrate to proceed from Magis-and Ter he performing a threefold office remarkably 1. In protecting all the people 2. In praying for the whole people 3. In punishing disorders among the people The Roman Magistrates were at first called Pretors as going before the people to espy and foresee perils then Judges from discerning the sense and expressing the meaning of the Law then Consuls from consulting the peoples welfare which again giveth a threefold use of Magistracy Hence they arâ— called 1. Rulers from regulating the people that they grow or run not crooked oâ— uneven in their manners 2. Ancients as being older that is wiser then others governing by gray-hair'd experience by prudential advertance their Subjects who are supposed to be more young that is rash tender and head-strong 3. Elders as having both Antiquity writ on their Persons and Gravity on their Faces in opposition to those youthful and frisking glances they are to banish by more severe behaviour from this notion cometh the word Alderman in our Neighbour-kingdom and great City which represents but the sense of our word Baily a title lent us from our ancient Allies the French signifying Puissance Command or Authority infused into him for executing the Law in his place and stead under whom they are Bailies And your ordinary Additament Sir is but Senior having respect to his venerable age years and countenance not that a Youth may not be a Magistrate for Consulatus est praemium virtutis said the great Italian in his sound Politicks Government is the reward to vertue not of years he being Senior he being Alderman who is old stayed learned and grave in his carriage and conversation 4. Governours a metaphor snatched from the Pilots exercise a City being as a Ship the Magistrates thereof intended for safe conducting both Cargo and Vessel to the designed Port of peace and prosperity therefore were the Athenian Judges the day of Election sworn thus I will give sentence according to the Laws and Decrees of the people of Athens I will not take gifts for Judgement I am not younger then thirty I will hear both Parties the Accuser and Defendant alike I will pass Judgement aright in the thing prosecuted by Jupiter Neptune and all the gods They are called also High Hills Princes Leaders Powers Gods consulting about things to come judging about things present governing for the time allotted according to the known Law The Prefect of Rome under King Romulus had the
DUALITAS OR A Two-fold Subject Displayed and Opened conducible to Godliness and Peace In Order I. LEX LOQUENS The Honour and Dignity of Magistracy with the Duties thereupon Depending and Reverence thereunto Due II. DUORUM UNITAS The Agreement of Magistracy and Ministry at the Election of the Honourable Magistrates of Edinburgh and the opening of a Diocesian Synod of the Reverend Clergy there By Will. Annand M. A. One of the Ministers of that Ancient City Sometime of Vnivers Coll. OXON JEREM. 31. 23. As yet they shall use this speech in the Land of Judah and in the Cities thereof The Lord bless thee O Habitation of Justice and Mountain of Holiness Hâ—lar de Synod Averâ— Arâ—aâ— Vestrum est in Commune tract are ac providere at que agere ut quod nunc usque inviolabili Fide manetis Religâ—â—sa Conscientia Conservatis Teneatis quod Tenetis Edinburgh Printed by George Swintoun and James Glen and are to be Sold by Gideon Schaw Anno DOM. 1674. To the Right Honourable JAMES CVRRIE Lord Provost of the Ancient City of EDINBVRGH For Bailies William Johnston James Justice William Carmichael David Swintoun Robert Baird L. Dean of Gild James Southerland L. Thesaurer And all other Members of the Council and Counsellours of that City My Lords and Honourable Patriots JUstice of old being Painted according to her uncorrupt Nature a Beautiful Virgin Embelish'd with all Vertuous Array Dragging and Smiting a Prisoner on the Face of a Deformed Aspect named Injuria may cause some to Represent this my Adress in unfortunat Colours with a Meen Compelling Censure Judgement being designed for punishing Misdemeanour But such shall understand that unless Obedience be Culpable my Dedication can have nothing of Iniquity My Lord I appeal unto your self if there be not here presented what you have so far Honoured as of old to Request a Copy to which Motion I could name them who Adhered where still Declaration was made such was my Obligation that satisfaction should be given but craved Time expecting a demurr might procure a more beautiful Opportunity then to offer it in the dark The Hoped for Season Right Honourable is now and the General Suffrage of Authors Electing Patrons for countenancing Treatises for Evicting Gratitude in the Writer and Attracting Veneration from the Reader I make Address with this my DU ALIT AS before the Body of this Populous City in your Lordships Person and Venerable Council whose Ingenuous Behaviour in a Succession of Years towards all your own Called and Elected Ministery and to my Self in particular forms already Imaginations of Candid Acceptance How empty soever it may seem to others your Honours desire after it to me makes it Ponderous Tyâ—ng me withall in Gratitude to wish your Bench prosperous in its Worthies and that your City through the Vigilancy of its Watch-men in both Employs may continually merit its Gray-hair'd and Ancient Epithet being futurely known for the Good Town is the request of My Lord and Right Honourable yours in all Offices of Love and Duty Will. Annand From my Study Septemb. 15. 1674. TO THE READER Courteous Friend THe Morosity of this Age can hardly allow in probability of Discretion to Complement thee into a kind Conceit of what is here in thy hands It Treating of Magistracy and Ministry a Theme that more loudly than ordinary Whisper Suggests somewhat diminishing Respect Veneration to them being a Duty many called Christian not to say thought Godly hath forgot Yet if there be any Bowels of Love to God or Man Compassion to our Church or Affection to our own Interest there is something here inducing to a Perusal It speaks of Judgement and pleads for Justice as the great Axis upon which the Wheels of thine owâ—â—ffairs must Successfully move But as God together with these is endowed with Mercy so neither is there wanting here Documents of Clemency and Tenderness inflaming thee if God-like to Affability and Meekness without Sordid Sullenness or Aukward Surliness to review what is offered at the request of thy Well-wisher Otherwise to grant what is much better viz. Thy Prayers and good Wishes to be directed by the Line of Verity and led through the Labyrinth of Error and Mistake And as I never yet wished thee the least evil so shall I alwayes endeavour thy greatest good Farewel Will. Annand ERRATA Lex Loquens Page 6. Line 19. r. shining p. 23. l. 23. r. Fire DV P. 2. l. 2. r. Adapted p 21. l. 21. r. Princes and Priests l. 22. 2 Cbron. 23. 7. p 24. l. 7. r. Charnel LEX LOQUENS OR The HONOUR and DIGNITY of MAGISTRACY with the Duties thereupon depending and Reverence thereunto due Preached in the High Church of Edinburgh October 4. 1664. the day of Electing the Magistrates of that Honourable City for the ensuing Year EZRAH VII XXV And thou Ezrah after the wisdom of thy God that is in thine hand set Magistrates and Judges which may judge all the people that are beyond the River all such as know the Laws of thy God and teach ye them that know them not And whosoever will not do the Law of thy God and the Law of the King let judgement be executed speedily upon him whether it be unto death or to banishment or to confiscation of goods or to imprisonment AT the first infusion of the Reasonable Soul into man it was so Reasonable so Pure so full of Beaming Light directing to vertuous undertakings that his very Body was not under the Dominion of any not to be brought God himself excepted unto whom his Soul doth willingly adhere without so much as the shadow of desiring another Authority for the rendering of that we call Subjection What was intended or was founded in that primeve Soveraignty Adam was to have had over Eva or both of them over their Sons or Daughters sin hath eclipsed our Sun-like endowments that we are not able perfectly to discern But evident it is that man had at first dominion by publick decree only over Beasts of the Earth Fishes of the Sea Fowls of the Air Gen. 1. 28. That is as we now understand it over unreasonable Creatures hinting that where reason is perfected there is proclaimed freedom Dominion still hitting and falling upon that person with the heavier or lighter stroak where unreasonableness is more or less in-dwelling or any thing of the Bruit further in or faster rooted as Experience shews in Children Fools or Mad-men The Fall therefore in different degrees Bestializing Man Almighty Wisdom in all generations selected the most vertuous as Senior in parts to â—ule over those Younglings more inclined to debaur'd Yea hath from this their Office stiled them gods who were not eminent in that God-like quality of Holiness but Fiery and Tyrannical ruling over others as their creatures for the punishment of a people guilty of more atrocious crimes And as men multiplied and Nations increased so Rulers and Under-Rulers were propagated to restrain and curb persons more feral
in their low estate might be induced to eye the Firmament that success might be the issue of their Trades and by the hands of their Nobles be supplied in such things as they wanted by motions of pitty coming from above Keeping up by this Polit-religious practice both Honour to their fancied gods and Popular Veneration to themselves and Families Thâ—s may be enforced from the light in Belshazzars Candlestick In vilifying but the Vessels of the House of the Lord who were Servants but in a low degree call them our Communion Cups for his Darling Concuâ—ines say they drank Healths in them yet his Mene Mcne thou art weighed in the Ballance and found light may shew the event of such actings as whispers but disgrace to those Ministers who Ministers but with and by such Vessels But what shall we say as he was found light who did it they are usually the lightest persons and most wanton yet who are most inclined to such disdaining behaviour and their sin when sought after shall be found sufficiently heavy Good and great Joshua a chief Magistrate indeed commanding both Sun and Moon choosed to live in the Tribe of Ephraim and was buried in the Mount thereof The Tribe which God had chosen to erect his Tabernacle therein and there also but a few miles distant was his High Priest Eleazar buried And it had been pitty that the first Prince the first Priest and the first House God had in the Holy Land should have been very far asunder That that House and those Monuments might teach and convince the necessity for Magistracy and Ministry in God to be always near to other that the people might industâ—iously strive with God in his Temple for upholding of the same respect in either pleading with their Neighbours to prove Conservators of the same union expressing their gratitude to God for them by obeying and respecting both frequenting Gods House by their example Artaxerxes was surnamed Longi-manus or Long-hand and by conduct can draw in the furthest off to hear Ezrah signifies help and by Doctrine can pâ—rswade the most obstinat to obey This shall he find who is in power if he protect the honour of Gods Sanctuary with his Sword that is by his attending therein and honouring him that serveth for the same ends he hath Sword put into his hands for From this sure came that old principle that à bono Principe c. a City is rather prosperous by a good Prince then by good Laws this last without the former being but as Paper Bullets creating a noise but doing no execution the first being a speaking moving Law towards Instruction and Sanctity by Demonstration whereas the other are but as Mathematical Lines shewing after what manner some hath spent their time for our learning and having no Master but our selves either we come short of Skill or arrive at it with difficulty whereas Exemplarly teaching maketh us perfect with ease and delight in the most necessary speculations of God our Neighbours and our Selves When Joshua died the people had the same Laws they had in his life but he that says they had the same Manners never understood the Book of Judges this one instance may serve for all without opening the Graves of the good and bad Kings of Jerusalem and Samaria to make it unquestionable what Henry â— Emperour when demanded why he would wear plain and course Cloath or Stuff answered Non Corporis sed Animi A Magistrate was not to be Finer but much Better then his Subjects and to go before them in goodness and vertue which perswades more cheerfully to Serene behaviour especially if correction be applied to lewd and barbarous undertakings to such a Pillory and a Whipping Post is a Desk for a Catechism and a Pulpit for Edification But this leads us to the last end of Magistracy which is 3. Punishing This is Teaching with a witness or as we call it with a Ceâ—tification it setting home the lesson upon him that will not learn it by heart After this sort with Briers and Thorns Gideon taught the men of Succoth Judges 8. that is Good Manners Civil Answers and Courteous Hospitality Some are Blind and will not see the Law others Deaf and will not hear the Law others Lame and will not work the Law others are Wanton and will scoff at 〈◊〉 Law Now the Judges Office is to let all of these feel 〈◊〉 Law The Almighty gave his Statutes in Mount Sinai in Thunder and such who are indifferent of hearing the sound may change their behaviour when informed there is therein a killing or deadly Bolt If Judges make Judgements wanting Bolts whereby to chastise Malefice at the last may be taught that such counterfeiâ—ing of Laws isâ— but mocking of God and his Sword shall strike at him who thus abuseth the very end of his Commission by powder Squibs and Rockets The Magistrates are said to bear Swords Rom. 13. and he bears it in vain if he only prove an Animat Cavalier on Horseback as the Image on a Half Crown or George a Horse-back on the Medal whose Sword hath neither Point nor Edge to draw Blood only lifted up as threatning to kill the Dragon yet never so much as ruffles the hair of his skin Whereas in vain in the Apostles sense stands in opposition to the wickeds carelessness that he should fear and for excitation of the Judges diligence that he should not be slack The Roman Tribuns had before them carried as by Officers or Serjeants certain bundles of Rods with an Axe wrapped up in them to let all see their promptness in Sâ—ibbing disorders that their City might rather have seemed a School for Manners then a City of Trade or Arms. Such was not Laish or Cesarea Philippi for in it there was no Magistrate to put them to shame for any thing Judg. 18. there being therein nothing to be ashamed at wherefore God as ashamed of them removed them by Fâ—re and Smoak he purposing to be revenged at last upon Beast-like Men and Drone-like Governours It is the Motto of Guild-hall or Council-house of Zant or to come neaâ—er I suppose in imitation of it that of Glasgow in this Kingdom Hie locus Odit Amat Punit Conservat Honorat Nequitiam Pacem Crimina Jura probos As if Courts were designed only as they are not for any other thing then to hate Wickedness love Peace punish Faults preserve Priviledges and to honour Good Men. In which sense let not the gates of Hell that is the Wit or Craft of Hell for Judges of old sat in the gates of the City prevail shall I now say against the Gates that is against the Magistrates of this Honourable Burgh by Impunity Negligence or Over-sight The Society of the Vicious being truly Contagious and as Pestilential Air infecteth others to shut them up may adapt for a Cure making them Chrip their Miserere and those that pass by saying Amen to their Lord have mercy upon us And now we are
upon the Threshold of your Archives ready to open your Arcana Imperii i. e. your Charter-chest for now Artaxerxes and You are to consider how to execute Judgement how long the Offender should lye in Prison how close his Prison should be how long or how far he should be banished whether this or that Fact be Capital or no or Fineable How much or what part of his Goods should be Confiscat or no But this is Hercules Club and I cannot weild it it is Apelles Table I shall marr the Draught leaving it therefore to him and you I say only this that our great King James had somewhat he now and then called King-Craft and this none was to learn but himself and his Son This point is Magistrate-Craft I presume not to have skill in it yet I hold it part of my Craft to shew you that when you are about this and have determined upon it that God would have you do it 1. Couragiously 2. Nature would have you do it Mercifully 3. The Kingdom and City would have you do it Legally And 4. Artaxerxes would have you do it Speedily 1. Couragiously He is Gods Representative and in this particular ought to fear no man but with a holy Audacity say to the Malefactor as Joshua to Achan God shall trouble thee this day for troubling us He was oft bid from God and Man be strong Josh. 1. and of a good courage In your Election morally let your Officers proclaim at the Council-door what the Officers of the Jews published at joyning Battel in History What man is there that is fearful and faint-hearted let him go and return unto his house Deut. 20. 8. For what hath Clinas I mean the Coward in him deserving to be chosen for wearing of a Sword unless it be to cause Melancholy retire from a beholders eye Whereas Justice is so grave a thing that it ought not to be perverted by fear and trembling A god to be a Coward is improper but to be Mightâ— is a due and comely decency making path-way for the Wheels of Juâ—tice's Chariot that she may ride as in the Chariots of Amminadab a Prince of the Tribe of Judah who first entered in into the Red Sea after it was dryed up not fearing the fall of the Waters with undaunted swiftness The Highest Severest Athenian Court was that of the Areopagi they sat on a Rock dedicated unto and it 's thought had the Statue of Mars their god of War they Judged usuâ—lly in the dark that they might not regard the Speaker but the thing spoken awarding off terrour that could any way arise from any adjudged and only fearing God The Famous Moor in his Utopia cannot fancy a Magistrate in his head until he hath freed him both of Haughtiness and Fear and iâ— such an one be in any place chosen who hath these it shall be said of them what Severus in Herodian said of the Cohortes Urbanas in Rome that they were Magis Pompae quam Virtutis Administras rather Images or Pictures then Men or Magistrats Fear eclipâ—ing Reason and blunting the edge if it break not the point of Justice Sword 2. Mercifully This is one property so eminent so essential to God that but for this the world had fallen about mans ears neither delighteth he in a afflicting man Lam. 3. 33. It indeed carries away the Palm among all Gods work yet is he also so just that I doubt if Ancus Martius first found out the punishment of Fetters Prisons Stocks c. as some writes for keeping men in good tune since I find a Kings Bench i. e. the Kings Prison in the days of Joseph Gen. 39. yet are there so great out-breakings in that heart which is our own that we ought by pity to put our selves in the Prisoners place though out of necessity he be made to grind in the Prison for his undutiful actings It was a fine saying of that Gamaliel of the Church of England Reverend D. Hammond as I have heard who in a peculiar request being denyed by the late Usurper the Doctor said He perceived the Tyrant to have Guts but no Bowels The like may be said of him who hath no sorrow no natural feeling of his Prisoners condition it being given as a Maxime that towards God man should have the heart of a Father towards his Neighbour the heart of a Mother only to himself the heart of a Judge harsh and severe The Hebrews say that God dwelt in his Tabernacle all days since the beginning appointing but one day for Judgement giving all other for Clemency and Mercy It is probable that from this Topick of Compassion cometh that English custom in calling a Bloodless Assize a White one or a Maiden one and with the Justices of Peace there is joy and to my Lord the Judge there are presents and gifts mercy here and there in all rejoycing over Judgement in the High Sheriff remarkably 3. Legally A Ruler is Officially Lex Loquens a speaking Law not Doctrinally only but also the Applicatory part thereof applying the Rule of the Law to the Back to the Head of the offender which absolutely dischargeth any passing over the Verge or unraveling the Hem of the Law imposing moderation while the punishment is inflâ—cted divorcing passion on siâ—ster or by-accounts For all Pilats Ceremonious washing he was an unjust Judge the witnesses against our Saviour ought to have been cast they not agreeing in their Testimony Mark 14. He is Pater Pastor Medicus a Father and therefore Courage is fit a Shepherd therefore Compassion is proper especially to those that are heavy A Physician therefore Rules are necessary in Receipts a Drahm too much through inadvertence or a double Dose in wild adventures is disgraceful It is true there are faults take men in a suâ—prize as sudden heats and colds others are pestilential and infectious others as consumptions seem hereditary The State Mediciner is not so tyed to the Rules of the Law but sometimes Prudence will mitigate the same and oft he will Article with the Law not for laying down its Commission for punishâ—ng altogether but will for its giving a greater or lesser Censure providingâ— that that little one keep the Body Politick in a due and calm temper if not with the Emperour Ferdinand our Magistrates Motto is Fiat Justiâ—ia Let the Law be executed fearing the guilt of that other Emperour Balbinus his device be charged upon him Bonis noâ—et qui malis parcit He damnifieth good men who indulgeth wicked men 4. Speedily This is Artaxerxes Symbole Let Judgement be speedily executed upon him the want of this Foot-manship in holy Writ seemeth to be the only fault oâ— the unjust Judge he only appeareth caâ—eless and indifferent in the execution of what came before him for when he sentenced for ought we find it was confoâ—m to the merit of the cause and so will God whose representative Governours are avenge his own elect speedily after or when they have cryed day
of Equity shall give light to a whole Tribe yea beautifie a Nation With the two Harlots it was only an Aye and a No without either Witnesses or Circumstance to find a Cheat yet Solomon being a lover of truth fanned away the Chaff and found that which made all Israel to fear him To alter a little what the Ancient Christian Hermes St. Pauls Disciple in his Precept concerning Justice said There are two Messengers I might call them Procurators before a Bar one is Nuncius Iniquitatis another Aequitatis one bluntly or fully speaks the Truth the other audaciously and pertly Gilds Falshood that it may pass for Truth Now what God did at Sodom the Judge must endeavour to do at the Bench viz. Search out the Truth of Sodoms Cry Gen. 18. and know if that persons bawling have a true Cause if the Law speak as that Youngster asserteth on the other side if that pretended Malice be of verity the other saith his Adversary hath against him and iâ— that be true that he foâ—merly vowed Revenge upon some Disgust is substantial for a Judge that loveth the Truth to be exercised in and it shall occasion him to have infinâ—t more joy because better grounded then the Egyptians had in their Sacrifice to Mercury feasting upon Figs and Honey and zealously singing in their own Language with hearts gladness O the Truth is sweet This Job was excelâ—ent at for the cause which he knew not he searched out being a Magistrat if not a King in his own Countrey supposed to be that Jobab mentioned among the Kings of Edom Gen. 36. 33. And in this one point David was rash and faulty in giving to Ziba a Nurcius Iniquitatis false Informer the Lands of Mephibosheth before he had searched if that Son of his old and dear Friend and Brother Jonathan had been as he was not in the Conspiracy with Absalom 2. Sam. 16. 4. Men hating Covetousness It was the Emperour Hadrians usual Proverb Non mihi sed populo I am to enrich the people not my self And the famous Ptolomeus had rather his Subjects had Store then himself saying Their Riches was his Plenty And I find in another History then Scripture that this same Artaxerxes said Regius est c. It was more King-like to give then to take from his people And Jethro whose name signifies Excellent and finding out will have this Excellency in that man appointed for bearing Rule among the people His Office is to restrain prodigality from without and Rein or Curb the Covetous from Gripping within he is therefore to stand between them hating the Covetous so much the more as he is further from the Publick Good then the other 1. From his base keeping 2. From his dangerous receiving that is of Bribes or Gifts for perverting Judgement and Law Both Greeks Latines and Hebrews had their Aediles Cereales Overseers shall I call them Clerks of the Mercat Overseers of the Corn moderating the price thereof that the poor might be satisfied with Bread breaking their hunger and filling their Bowels with a larger Loaf than Hucksters would allow them for their Money But to what purpose are these or any other Laws If a handful of Silver shall benumb their Arm not to write down fell for so much or so Tongue-tye them that they cannot say You grind the facesâ— of the poor Isai. 3. 15. When Alexander the Great had sent a richer Present to the Grave Phocion then to all Athens besides because he seemed to be a just man he refused the Gift saying Let me continue to be what I seem to be The like answer the Famous Chancellor Moor of England gave a Lady who had a Cause depending before him in the Chancery-Court upon the like occasion smiledâ— saying Gentle Eva I 'le have no Apple It was this made the Cretians of old or Candiots now to have the Image of Jupiter without Ears hoâ—ding it unsuitable that he who gave Laws to others should so much as hear another Whisper unto him And others Painted their Judges without hands that nothing could be received albeit Baseness should make offer Yet since Vertue ought to be rewarded and Gratitude loveth to be seen an Honourable Preâ—ent after the Final Sentence may stand with this Law and whose Oxe have I taken to blind mine eyes therewith is a sufficient Salvâ— for a suspected Judge 1 Sam. 12. 3. I know a good Conscience is joy enough and reward sufficient for just Decrees But since Goodness God-like is Communicative an Apple upon the Judges Table out of the restored Orchard is an Ensign displaying Thankfulness to God and Man God as the Cause and the Judge as the Instâ—ument in his hand for recovery of unjustly detained Possessions encouraging even Justice and Vertue it self to go 〈◊〉 in a confident and upright progress But to be too closs and too proportionat here is not my Task either this only I learn that Fire shall consume the Tabernacles of Bribery Job 15. 34. Right Honourable you must answer at the last day singularly for this dayes choice therefore take care that the pure Scarlet be not put upon them of blemished lives who will stain it by future Impieties David was Cor Lingua Calamus Primi Regis the Heart the Pen the Tongue of the great King that sanctifying the Root of Magistracy that Saint being the Corner-stone or Stock of Judah's Princes the least Twig or Stone thereof might in future times be Holy Chuse you such who are like to Gods own heart that being the proper Medium for admitting them into the hearts of those for whom they are chosen But this bringeth us to the last Section SECT III. The Honour with which the Magistrates is to be noticed EVery Soul being ordained to be subject to the Higher Powers that is to the Person Invested and Endowed in a right way with Power pleads for Fear and Honour under the New Testament But Curse not the gods nor speak evil of the Ruler under the Law with other Scriptures Rom. 13. 1. Exod. 22. 28. Importing High Veneration and Respect speak how Ezrah's Judges ought to be Rever'd And the multitude of Earth's Inhabitants having their happiness from under the Wings of Magistracy Power having respect to the curbing of the Vicious and protecting the Innocent Vertue hath infinit Arguments prepared for peoples yielding to an Authorized Judge the four ordinary prescribed Duties 1. Of Honour 2. Lovâ— 3. Prayer 4. Obedience 1. Honour This the very Sheath yea Shadow of the Sword the Romans Bircâ—-Rods the Magistrats White Stave his Long Robe constantly Commands as due from all Beholders There is an Honour that is a Râ—veâ—ence we owe all men but the gods of menâ— are doubly beautâ— fied with the Image of God in Governing Faculties and transformed by a Politick Soul of life and Power into an higher degree of Manhood than ordinary Commons therefore is Double Honour to be told down in ready and prompted respect as the Egyptians and Joseph's
it the Scepter and the Sword under her husbands Pulpit He and She now and then takiâ—g them up to secure them from rust and though greâ—t summs by Proclamation were offered for discovery yet was thâ— Pulpit its Sanctuary untill again it was brought in calmer times before the Throne in Parliament Of which single though National Act let the pulpit of Kineffe boast and again let the Crown glory that no Money no Sword but a Pulpit secured that Ancient that Noble that unravished Crown from the head not only of an Usurper but of a Stranger who was not of the house nor heir of Scotland O â— had our Pulpitâ— of late so far regâ—rded themselves as to have remembred this their interest in the Court and to its Master the Eneâ—y had not casten up so high a Trâ—nch about both to the battâ—ring defacing and dâ—stroying of both But that God had left us a remenant as a naile in a sure place they had become as dung Our King Our Princes being and reckoned among the Gentiles Lam. 29. Our Tabernaâ—le took away and our Priests despised v. 6. c. How much better the old and sober Egyptians whose King in the morning being to repair to the Temple and Sacrifice after his Offering the chief Prelate told the People what vertues were in the King what Religion toward the gods and after other such like Doctrine all went about their affairs and why not For what could hinder prosperity and peace when Kings respected Church-men and Church-men honoured Kings and both in sigâ—t of the People R. B. Let me say in the words of our Master to that Question about Neighbour-hood lest we fall amongst Theeves go and do ye likewise Luk. 10. 37. remembering that in Rebellion Zadok â—nd all the Levites chused to follow David both in Person and in Counsel 2 Sam. 15. 29. These two are not only lovely in their lives but in their deaths they are not divided for look after the Monuments of Judahs Princes see the Sepulchres of the Sons of David and you shal see in the throng a Son of Aaron a Divine chaplaâ—nizing in Death to those dead Hero's as if these goodly Worthies were not honoured sufficiently by their curious Dormitories untill the dust of a Priest graced their sleep they served the same God Jehojadah did they did much good to the Kingdom so did Jehojadah they died as he so did he as they they lye in state and lamented by the people so does he and so was he keeping the Churches priviledge always being near the King 2 Ch. 24. 16. whereas one King Jehojakim is cast forth with the burial of an Assâ— for despising the Lords Priests câ—vâ—aâ—ing all against disrespecting of the Lords House wherein by both Honour unto both is to be upheld or both will be contemned At Augustine the Monkes first coming to England the King of Kent the first Christian King Ethelbert gave him liberty to build oâ— repair Houses for Christian Worship in process of time being made Arch-Bishop of Canterbury He and the King He the first Christian King in the world He the first Arch-bishop of Bâ—itain lived so in Honor and Love and Plenty together that aâ—ter leave given the Bishop builded a Monastry yet called Augustins for a burial-place to the Kings and for the Arch-bishops of that See Let none look with an evil eye upon this nâ—arâ—esse but rather thank the Arch-bishop for untill his time and untill this Act the Kings themselves had no care for nor had that is read of any certain burial place but afterward had walled about with the Reverend Clergy forming a greater awe in those who presumed to tread the ground where their Civil and Spiritual Guides lay by mutual consent for question not the Kings pleasure therein he giving it as it is in the Charter Dâ—o in horem S. Petri aliquam partem Terrae juris mei c. And being a Royal Sepulchre a Reverend Channel ground Ex authoritate sâ—il Apostolica hinc ad aeternam-glorâ—am resuscit and a c. whence their bodies might arise together to that heavenly glory whereunto they by their Bishops were exhorted all this about Annâ— Dom. 6â—0 It is evident that God thus marshalling Moses and Aaron in their several Offices had câ—re to protect the weâ—kest side with strongest Walls and Barrs for since Aaron the Elder Brother haâ— the Sword took out of his hâ—â—dâ—y Dâ—cree and in stead thereof geâ—ting a Sâ—crifiâ—ing knife yet observe it that knife is put into his hand by a 〈◊〉 statuâ—e and to the house of Aaron whâ—reas Moses Sword able in a great measure to defend it self is left in the hand of Providence to fiâ—d out thâ—s and that Josuâ—h thâ—s and that Sampson this and that Samâ—â—l The unceâ—tainty whereof creats genuinly a Reverenâ—e to the certain and constant Priest-hood the only great secure way the Sword hath a Moses hath even now to keep it self long in his and his Sons hands for its honourable bearing As is visible all the dayes of Moses Joshuah and the Judges where soâ—etimes in an Extraordinary way the Judge is Priest but at the Unction of the Son of Jesse the Regal Pâ—wer being seâ—led in a Familie and Thrones of Judgemeâ—t set for the house of David Psal. 122. then it was Blesse the Lord O House of Israâ—l Bless the Lord O house of Aaron Bless the Lord O housâ— of Levi Psal. 139. These runing by Law assunder yet together I mean David and Aaron near each other smiling and jâ—yning hands together both having the same enemies the same smiles of Providence they march parallel together untill again as at the first they meet in the first begotten of the Father in that Son of David Jesus Christ both King and Priest unto his Church and by Birth-right and Blood that is in respect of his Humane Nature allieed both to Moses and Aaron being a Branch of the two great Houses of Judah and Levi. The Holy Virgin Mary being of the House of David and her godly Cousin Elizabeth of the Levitical Tribe Thence it cometh that who o despiseth one of those Loyal Levits and rebelleth against any of these true Princes are proclaimed Enemies to both Families united in the Corner-stone of our blessed Saviour Upon which account it is that Rebells and Traitours usually pretend both good to Church and State to be thought good Christians and also true Subjects Be wise therefore O Kings Be instructed ye Judges of the Earth Take not too much upon you ye Sons of Levi 〈◊〉 Judges when ascending the Judgement Seat become like Melchisedet having neither Father nor Mother by Impartiality and let all Aarons Sons as true Lâ—vits in the case of the Golden Calf become like the Sons of that Priest their Grand-father Saying to their Fathers and their Mothers I have not seen them when countenancing Rebellion Deut. 33. 9. For unless your Children use this Speech in the Land Cities of our Judah The Lord