fition upon Chap. 13. 540 An Expo ercifed ;or obje &ively, becaufe human affairs are the only obje&, or the thing about which it is convertant. Laftly, alto in refpe& of the end, becaufe it is appointed, and doth ferve for the great good of men. Moreover, howfoever divers forms of government be found out by man (as every King in his king- dome, for neceffity of his kingdome, may create new oflìcers)yet the original inftitution of Rulers and Governours is from God, who bath ordained all forts ofcivill powers, Joh.r o. 35. So then to conclude, thofe powers are from God,not as plagues, lickneffe, and otherevils wherewith God fcour- ges the wicked only in his fury, but as an wholefome order, tending to the be- nefit of good and bad, to reclaim the one from the evill, and to retain the other in his goodneffe. T I Al. What ufe and profit are we to make, of this point ? S 1 L. Firft, an admonition to fuch as have any power to Life it rightly,fee- ing they both have it from God, and they mutt be countable to God how they ufe it. That which Paul (ayes of Matters, muff be applyed unto all Ma- giftrates,Col.4. 1. They have a Matter in heaven, and therefore mutt deal equally and jufily. For power, being a thing which God hath ordained,it mutt needs therefore be bounded within the limits of reafon, honefly and right; without the which, it may in no wife paffe without offence to God the or- dainer. Secondly,it puts fubje &s in minde,as to thank God for fetting up fuch an or- der,fo to be fubje& tinto it in all quiet - neffe, even for that reverence and re -. fpe& they bear to God the author of it. It cannot be but a thing exceeding pleafant unto God, when for his fake his ordinance is acknowledged, recei- ved, and regarded. Laftly, it rebukes fuch as will obey none but higher pow- ers only, whereas fubje &ion is here called for to all powers (which we do live under) becaufe their inftitution proceedeth front God. T 1 M. What other reafon doth our Vfe. Apofile give, why we fhould be fubjeli ? S r L. His next reafon is drawn (a turpi,) for it is a thing very unfeenily and unhoneft, to firive againft God, and that which he ordains : therefore it is very filthy and uncomly to refill Magiftrates, for they are Gods ordi- nance. Now Magifirates may be refilled thefe three wayes. Firft, by fubtilty and craft, when by evill reports and mifinformation of fervants and officers, they are drawn to do againft juftice, as David did againft Mephibofheth by the falfe accufation of Ziba. This is the mifery of Princes (as one faith) that they have neither eyes nor ears of their own, but are forced to fee and hear by other, who abufing them by untruthes, carry them to wrong and oppref ion. Another was wont to fay, that honeft Pimple Princes are often fold by their own fervants, who take Bribes to cor- rupt their Matters with lies : this is a cunning refiftance; under pretence of pleating and humouring, they do much wrong to Rulers and people both. Secondly, there is a refinance by dif- obedience tor contumacy (for refitting is oppofed unto fubje &ion) when the lawful commandement of Rulers, is not with ready fubmiflion fulfilled, their good Lawes and Statutes about things lawful], be broken through contempt and negligence : this is a flubborn refinance. Thirdly,there is a mutinous refinance by feditious perfons and rebels, which openly firive againft authority,as Corah, Dathan and Abiram did ; or bear armour againft them, as Abfalon and Englifh Fugitives have done. Laftly that do re- fift, which are as,bellowes by word or writing,to;perfwade others to rebellion, as Parfons, Sanders, Cardinali Allen, and other Seminary Priels had done. At a word, all authors, abettors, counfel- lors, favourers, and confetíters unto (e- dition & rebellion,or contempt of Ru- lers, be refiners of God in Magiftrates. T I M. What if our doOrine from this fecond reafon ? S 1 L. Thatfuch as refiflauthority, are refiners not of men, but of God ; as the Pieaf. 2. How Ma- gifiraccs may be ra- na A good,wa- ty and wiiePrince is often- times Cobb
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