IT is well said by the Heathen Ora­tour, That neither House, nor City, nor Nation, nor Mankind, nor Na­ture, nor the World can subsist without Empire and Government; all would return to its Primitive disorder and confusion; a King­dom would not be Populus, sed Turba, not a Com­pany but a Rout, the stronger would prey upon the weak, and a Cause would be good because it had force to maintain it. He therefore, that made [Page 2] all (the Universe) thought it necessary to preserve it by Order, which cannot be without Subordinati­on, and a Power for some to Guide, Direct, and (if there be occasion) to constrain the rest. He hath Substitutes, Delegates, that share in his Dominion, to see that what is amiss be rectified, what is irregu­lar be corrected: These are to take care that all be kept in a good Decorum, that Society and mu­tual Correspondence be encouraged and supported, and that what would unhinge and undermine the whole be removed and supprest; these are God's Officers, Deputies, and Vicegerents; his represen­tatives they are, and as they must do nothing un­worthy of him, so they must have such deference and respect, as becomes those that are in his stead.

If we look at their Original, whence they derive their Power, we cannot but yield subjection, since it is from God; hence they are stiled Gods, that is, by Analogy and Participation; and this is the Ar­gument in the two preceeding Verses, it is dange­rous to oppose God, or not to acknowledge those, to whom he hath given Commission.

In my Text Obedience is urg'd from the use, end and benefit of Authority; It is for the good of those that are enjoyn'd to be subject. When 'tis said, That Rulers are not a terrour to good works; it shews what they ought to be, what is their Duty, [Page 3] that mens welfare was God's design in the Instituti­on; as Governours, and so long as they keep their station, they are so.

It intimates too what usually they are; they con­vey no little advantage to the Members of the Bo­dies whereof they are Heads; it manifests likewise, that all Rulers in some respect are very advantagi­ous to the Governed; It is still better then that all were left to their liberty, and permitted to follow their boundless appetites, and extravagant humours, and imaginations: 'Tis more expedient that few, then that all things, be lawful; tho' the Showers of­ten do harm, especially to particular persons, yet the general good, that comes from their Influence, makes them absolutely necessary.

Before I go farther, I will a little more examine the importance of the Words.

1. First, Who are meant by Rulers;

It is put for all, that are intrusted with the ma­king and execution of Laws, whether Supreme, or Subordinate; and in the Scripture frequently stands in contradistinction to people; The great Council the Sanhedrin consisting of seventy, and the lesser advancing no higher then twenty three are some­times noted by it: Whether the Soveraignty be seated in one or more, for substance it is the same, [Page 4] under a different form; the Titles are variable, but the thing is essentially alike in all.

With us we must understand the King [...], as the Higher and Supereminent Power, and all, that bear Office under him. They are Authorized by him, act in higher or lower Spheres, in a larger or narrower compass, as it pleaseth him; They are as Slips and Branches derived from Him; they are to do all for Him, and in Him; they can do nothing without Him, and it is their Duty to do nothing against Him; they proceed in His name, and when they execute His just Commands, to disobey them is to affront Him, whose Ministers they are.

When Moses called the seventy to be Assistants to him, as God had appointed him, and to that end did qualifie them, as we have it Numb. 11.16, 17. He saith not that he will take of his own Spirit, tho' that which he took, was the Spirit of God,; but he is pleased to call that the Spirit of Moses, which he gave the seventy, giving us hereby to understand, that they were alwayes to be reputed a part of Moses, so that he did hear, and see, and reward by them: This hints to inferiour Magistrates, that they should be faithful and true to their Prince, and do every thing to promote his Interest, Honour, and Profit: None will enable another to harm and prejudice him.

2. Secondly, let us examine what good, and evil Works import.

Here the Effect is put for the Cause, the works for the Workers of them; for the Works themselves are not capable of such impressions:

Now Good Works, (to which evil are contrary) are what are enjoyned by God, agreeable to right Reason, the dictates of Nature, have the common consent of Civilized Nations, and are profitable to Church and State; the wholesome Laws and good Constitutions, the approved Ordinances of any King­dom, City, or Corporation are herein comprhen­ded; All vertues and excellent practices, as Justice, Temperance, Chastity, Charity, Peace, are intend­ed by it; Omnia recta, utilia, & conjuncta cum Le­gibus, as Tully specifies them, are included:

As far as mens Duties to God and man concern the publick tranquility and settlement, they are cognoscible by the Magistrate; what is pious and sober, what is orderly and laudable is to be upheld and countenanced by those that are in Authority: what is prophane, and unmanly, unjust, unnatural, unmerciful is to be punished and restrained.

From this by the way take an Inference or two;

1. First, That it is the Works more then the Per­sons, that the Rulers are to take notice of; neither the greatest nor the least are to be spared, when Cri­minals; [Page 6] Thou shalt not (as Levit. 19.15.) respect the person of the poor, nor honour the person of the migh­ty, but in righteousness shalt thou judge thy neighbour. In Deut. 1.17. it is, Ye shall not respect persons in Judgement, but ye shall hear the small as well as the great, ye shall not be afraid of the face of man, for the Judgement is Gods: A Person if guilty and obnoxi­ous, is not to be spared, because he is a Relation, a Friend, or Benefactor, or in an high or low con­dition; and if he be deserving and well qualified, he is to have suitable encouragement, and recom­pense, tho' he be a Stranger, no Friend, Kinsman, or Patron:

It is the Cause and Merits [...] that they are to be guided by in their Sentences, Decrees, and Rewards, they are to deal Impartially and indifferently in all their Inquiries, Examination, and Counsels; It was not the greatness and quality of the Offenders, that could dishearten Phineas or Nehemias from using sharpness and severity towards them.

2. A second Inference from this manner of speak­ing is,

That Power is abused, when what is lawful is pro­hibited, or what is unwarrantable is imposed.

It is a saying of Tertul. that Legis injustae honos nul­lus est, No Reverence is payable to what is Illegal; Here the highest Power doth interpose; they are in­jurious [Page 7] to none, that prefer God before all: None have warrant to punish any thing but what is evil in it self, or by its Circumstances; the Time, the Place, the Means may spoil an Action, otherwise very com­mendable; and so the best Matter, because not well done, may deserve chastisement, and reproof; the Almsgiving, the Praying, the Fasting of the Pharisees are greatly censured by our Lord.

However, It is bad Deeds that are to be proceed­ed against; he that thro' Flattery, or Covetousness, or Revenge, hath regard only to himself, or to some of his Companions or Allies, without equal Justice to all, according to the Laws of God, Nature, his Conscience and Countrey, that pusheth on forci­bly to overthrow anothers Liberty and Property, is cruel, and Tyrannical; for in so doing, he ceaseth to act in the Capacity of a Publick Person, and takes to him the Affections incident to a private Man, and exceeds the limits of his calling, and is a very naughty man.

3. Thirdly, Let us see what it is for Rulers to be a terrour to evil Works, that is, to Evil-doers.

It is so to strike aw into them, that they may not dare to transgress, by Threatnings, Pecuniary-mulcts, Fines, Imprisonment, and other ways and methods of Correction, to deter them from, or to punish them for, the commission of Evil.

Tho' a Ruler cannot alter their Dispositions, make them good, cure their impetuous inclinations, yet he may obstruct their bringing them to light; They are so affrighted that they will not publish them; their sawcy Impudence is kept in; their Mouths are muzled, their Tongues tyed, their Hands held, that they do not break out into filthy opprobri­ous language, into outrages, foul enormities, and villanies; they are as some wild Beasts in Chains preserved from doing mischief; their lusts rage and Boyle within, but come not abroad for fear of the stroak of Justice.

I shall, having made this way to the Words, offer thence this Proposition,

That it is the Duty of all, that have Authority, to hinder men from, and to punish them for, evil do­ing, Or,

Evil-doers are to be restrain'd and terrified by Magistrates.

Tho this be equally applicable to Parents, Ma­sters, Bishops, Generals, and other Superiors accor­ding to the extent of their Authority, yet I shall, set­ting aside Oeconomical, Ecclesiastical, and Military Governours, principally refer it to those that are Ci­vil and political in opening the point before us.

For the Explication whereof, I shall

• 1. Evidence, That it is the Duty of Magistrates to terrify and punish Evil-doers.
• 2. I shall inquire what Evil-doers in particular they are to punish and restrain, they are to be a ter­rour to.
• 3. I shall direct how they must terrifie and punish Evil-doers.
• 4. I shall shew what Rules are to be observed, that they may terrifie Evil-doers.
• 5. And Lastly, I shall propound some perswa­sives to induce Magistrates to perform this Duty, namely to be a terrour to Evil-doers; thence I shall pass on, and add some Inferences by way of Appli­cation.

1. First, I shall evidence, that it is the Duty of Magistrates to terrifie and punish Evil-doers. This will be evident two wayes.

1. This is the great Concern of their Office and Place; they take vengeance in God's stead; it is their trust, they must not falsify it; they are not to bear the Sword in vain; the correction of Vice is the debt of Authority; the Charge of David upon the account of Shimei, after the Recital of his Crime, is, as in 1 Kings 2.9. Now therefore hold him not guilt­less; for thou art a wise man, and knowest what thou oughtest to do to him, but his hoar head bring thou down to the grave with blood; It was but what he ought [Page 10] to do to such a Blasphemer and Reviler of Majesty. He in vain, as one saith here, owns a Deity in Hea­ven that is so rude to his Image on Earth.

It is reported in Judg. 18.7. That the inhabitants in Laish liv'd in a dissolute careless manner, for there was no Magistrate in the Land to put them to shame in any thing; There was no Possessor, or Heir of re­straint, or Master of Prohibition; according to the Hebrew; there was none that by Succession or Divine Election, laid claim to the Office, none that did make them asham'd of what was ill, or indecent: And to Restrain in the Holy Book is to Reign; so we use it 1 Sam. 9.17. where we read, That when Samuel saw Saul, the Lord said unto him, behold the man whom I spake to thee of, this same shall Reign over my People; In the Original the word Signifies he shall restrain, in or among my People.

The business then of a Ruler is to protect the ver­tuous, and to scare (even for their own good) the vicious from their Impieties. The Idolatries, and other irreguralities of the Israelites are charged upon their Princes, which never had been done, if it had not been their duty, and that they had power to keep them from those courses.

That is a worthy Question of one of the Ancients, Quis mentis sobrius dicat Regibus, non advos pertinet, quis in vestro Regno velit esse Religiosus, aut Sacrile­gus? [Page 11] What man is in his wits, will tell Kings, that it is nothing to them, who within their Dominions be Religious, or who Sacrilegious? All the ill things they might and ought to prevent, and do not, lie at their doors, thus they contract guilt, and have their other mens sins; They are Fathers of their Countrey, and reclaiming and reducing them that are erroneous and insolent, is but a product of their Paternal care; because they love them, in such extremities they must use them hardly.

Physicians of the Body Politique, as well as Natu­ral, sometimes are constrain'd to make choice of Cor­rosives, and cut off Members; it is their Prudence to begin betimes; a word may do that at first, which a Rod will not effect afterwards. By too great Cle­mency the number of bad men will be so great, that it will not be safe to go about to amend them; at least not a few will be wrackt in the Reformation; Contempt is the issue of too much Lenity. For,

2. Secondly, This is the great support of their cre­dit, and of the Reputation and Dignity of their Place: They are God's Vice-Roys, to him venge­ance belongs, and he hath intrusted them with the executing of it; they make him as far as possible, the Author and Abettor of Crimes when they justi­fie the Wicked and condemn the Righteous; when they suffer any to go on in their almost uncontroul­able [Page 12] licentiousness, and destructive extravagancies: It was such Indulgence, a sparing those whom God had devoted to ruine, that lost Saul his Kingdom, and Ahab his life.

What plainer token of Disobedience, then not to smite when he bids do it, then to favour those that he esteems the Pests and Fire-brands of the World? This is under his Authority, to violate his Laws, and to Patronize his Enemies: such negli­gence in Servants shall not go unpunished. Thus also all good men are disheartned; When as, Prov. 11.10. it goeth well with the righteous, the City re­joiceth, and when the wicked perish there is shouting; and Chap. 28.28. When the wicked rise men hide themselves, but when they perish the righteous increase.

When Oppressions, Frauds, Slanders, and all beastly Vices have freedom, all modest, upright, orderly persons are afflicted and grieved, have no mind to shew themselves, their number, at least as to appearance, decreaseth; nay, more then this in the estimation of the ill men themselves, that are che­rished, a Ruler falls much; he is trampled upon, vilified, represented as base by them: They ren­der him as odious and contemptible; he is despised in their eyes, taxed for ignorance, weakness, and insufficiency; just as the too too cockering and ten­der Mother is slighted and reproached by the pam­per'd [Page 13] Child; so true is that of God utter'd (as in 1 Sam. 2.30.) when Eli had prefer'd his Sons before God, Them that honour me I will honour, and they that despise me shall be lightly esteemed. Connivance, much more as­sistance, makes such notorious offenders judge a Magi­strate a Partner, as a poor mean spirited man, that can­not, or will not, contradict them, as one altogether unfit for his Office.

2. Secondly, I shall enquire what Evil-doers in parti­cular, Magistrates are to punish and restrain. They are to be a Terrour to.

1. First, They are to be a terrour to prophaners of Holy things; to those that neglect or contemn God's Worship, that give no honour to his day, to his Or­dinances, to what is Sacred and nearly related to him. The Ark, a Symbol of the Divine presence, had Davids serious thoughts, his primary care: and repairing the Lords house, having the Law read and taught, ma­king provision for the Levites and Priests was the Principal endeavour, of good Hezekiah and Josiah.

The Greek Father speaks of Jovian the Emperour, [...], It was Prince­ly wisdom in him to defend the Truth, because the truth could best support him.

Princes are never so readily obeyed, as when the People are Religiously disposed: and Magistrates that heed not the defence of God's Laws, do but teach the people how to undervalue theirs: They must up­hold [Page 14] their Church and their Crowns too, this belongs to them as Kings, that as Advocates of the Church, as a Father hath it. Even the Kings of Persia and Babylon decreed, that the Temple should be re-edified, and the God of the three Children, and Daniel, Worshipped, for which they were more celebrated, then for any other Enterprize. This made Constantine and Theodosi­us great, more then any other thing; And the Act of the King of Nineveh, when destruction was threatned, makes him famous.

2. Secondly, To Blasphemers; to those, that defie heaven by horrid Oaths, and imprecations; that with­out any temptation often dishonour God. The Hea­thens would suffer none to revile their Gods. None of us willingly, would permit a reverend Friend to be ex­posed after this rate, to have his name forc't into what is absurd, frivolous, and false, to be mentioned vainly & lightly, to be solemnly brought to attest an untruth.

We ought not to trifle thus with the name of an Earthly King, and then not with his, who is the King of Kings; to acknowledge God, and yet thus to dis­grace him, in some sense is worse then to deny him: It is to presume, that he is not, what we confess him to be, Omnipotent, and Omniscient.

It is a very high provocation, and calls for Venge­ance: Because of Oaths, the Land mourns, as Jer. 23.10. Is in black, as the word implies: Perjury, which is the addition of an Oath to a Lye, is a great indignity, and [Page 15] shall be followed with sore tho' sometimes slow, punish­ment; and a rash, extrajudicial usage of the Divine name, is as hurtful as fruitless.

3. Thirdly, they are to be a terrour to turbulent per­sons, and contemners of Authority; these are those, that libel and bespatter a Prince, that wound his Repu­tation, which is the way to weaken his Government, and invalidate his Laws; Inviso semel Principe, seu benè seu malèfacta premunt, saith that ingenious Historian Tacitus; when the King is once made contemptible, then things whether done or manag'd well or ill, are uneasie.

These as St. Peters Character is in 2 Ep. 2.10. are not afraid to speak evil of Dignities, [...], They tremble not when they blaspheme Dignities, Go­vernours in Church and State. Libels are as Scouts of Sedition sent to spie out the inclinations of the people, or as infectious breath to poyson them.

These are they too, that wrest the best counsels and undertakings by a malicious interpretation: where­as the Primitive Christians reverenced the Emperours, Ʋt hominem a Deo secundum— et solo Deo minorem, As a man next to God, and inferiour, and accountable only to him; It is a strange fallacie then in any person to disho­nour the King, & make that a Proof that he fears God.

These are those, that imbarque themselves in State-Affairs, that out of a covetous spiteful humour, or a furious frantique zeal, embroyl Kingdoms.

These finally, are those that defraud the Prince of [Page 16] any part of his Revenue: when our Saviour maluit su­pra Legem solvere, quam id quod erat legis non solvere, as St. Ambrose phraseth it, when our Saviour rather chose to give more then the Law exacted, lest he should pay less, and under it; some remark to us, that he was taxed in his Mothers womb.

Is not this for the good and maintainance of the whole? If the Root be without water, will not the Branches wither? Is not the wealth of a Politick Father both a credit and support to his Children? would not that do better in the Exchequer, which is consumed upon mens lusts? Custom is a thing among St. Paul's Debts, not to be paid of courtesie, but duty; not to be snipt by fraudulent defalcations: it is not a gratui­ty, donative, and mere benevolence; it is Gods part reserved for his Deputy, as an evidence of Subjection, and as a supply for his infinite Charge and Care.

There is reason then (as His Majesty very lately by His Reverend Judges required) that Justices of Peace should see that He, and His Officers have Right done them as to this matter.

4. Fourthly, they are to be a terrour to intempe­rate and luxurious persons, to those that are hugely injurious to their Families, and impoverish them; it is too common for many well nigh to starve for one mans sinful excess; for the industrious and laborious to be overcharg'd for the relief of some, that are idle and expensive, and thus Trade and Manufactures are not improved.

[Page 17]This unmanly and base vice of drunkenness makes men like low wet marsh ground, that is too often over­flown with water, that breeds nothing but Toads, and such vermine.

These like Wens disfigure the face of the King­dom, and burden it. These are those, that not only put off Christianity, but Humanity, and lay themselves open to all immodesty and indecencies.

Our Laws have made good provision against these exorbitances, that they may be banished: Let such persons as sop and soak themselves in drink (to bor­row the expression of a learned and devout Person of our own) to their shame and loss be made to know this.

3. Thirdly, I shall direct how Magistrates must ter­rifie and punish Evil-doers.

1. First, They must do it Verbo, by word, by good admonitions, and sharp reprehensions: when the qua­lity of the Offender and the offence call for it, answe­rable roughness is to be us'd.

It was Eli's fault, that he softly addrest his Sons, when so publick and notorious in their enormities; he said to them (as 1 Sam. 2.23, 24.) Why do ye such things, for I hear of your evil dealings, by all this People; nay my Sons, for it is no good report that I hear, &c. Whereas he ought to have knit his brows and frown'd on them, as the word imports in 1 Sam. 3.13. He should have talkt them roundly, and in good earnest; such are resolute­ly and peremptorily to be told, that without a speedy [Page 18] Redress, they shall come under the lash of the Law.

When Arguments, and sweet insinuations, and meek approaches are ineffectual, and insuccessful; then rebuking [...], cuttingly, must take place; Them that sin, that is openly, rebuke before all, that others may fear, is an Apostolical Canon.

2. Secondly, They are to terrifie verberibus, with re­al punishments, with penalties proportionable to the crime, and agreeable to the occasion: that by corporal and other Chastisements, the Magistrates may suppress murder, theft, & other disorders in the Commonwealth, few doubt, unless they be against the office it self.

As to Religion many have scrupled the lawfulness of force and compulsion. St. Augustine was once of this mind, but he retracted his opinion, when he saw the Donatists so barbarous and inhumane.

Tho' the inward sentiments cannot be chang'd, yet the outward deportment is to be regulated. The mad and Phrensiful are to be bound, the Lethargick to be awakened, for their own and others good; he that seems troublesome, is most kind. The words of a friend are better then the kisses of an enemy. Melius est cum severitate diligere, quam cum lenitate decipere, as saith the Father in this Case, a Blow in love should be more welcome then a Complement with deceit: Duritia vincen­da, non suadenda is Tertulians Rule. Greg. Naz. had obtained some Patience to be us'd towards the Apolli­narists, but when he saw how ill it succeeded, he wrote [Page 19] back to the President of the Countrey after this man­ner, [...], &c. mine intercession was unseasonable, for those wicked men will not make so good use of your indulgence, as to be ashamed and better'd. Some say that this is the ready way to make Hypocrites; this is partly a mistake, for many by this means become true converts, they truly love that, which they were brought to out of fear; of many, that were compelled to the Marriage feast, there was but one that had not on a Wedding Garment.

Besides the same may be argued against the scourges of God, the afflictions and judgements that he he sends; Pharoh and Ahab were but humbled for a time, they were rank Dissemblers.

The extraordinary Calamities, that God visited the irreligious with is ground surely for the use of the Ma­gistrates ordinary Power.

The Kings of Old, and the Emperours in the Chri­stian state, alwayes were perswaded, that when other means were not prevalent, they were licenc'd to have recourse to the Sword: The Church, tho' after the trial of all other experiments, had recourse to the secu­lar Arme.

3. Thirdly, They are to terrifie, Vitâ & exemplo, by their life and conversation.

A good life is a tart reproof, a reproach to him, that is dissolute, Castigat qui non consentit, as Lactanti­us saith well here, he is a Corrector, that is holy, just, temperate, patient, to him that is otherwise.

[Page 20]Those that are over and above others, do seem to command what themselves do; Why compellest thou, saith St. Paul to St. Peter [...], Why dost thou ne­cessitate the Gentiles, &c. All this Violence was in his Practice, he laid no hands on them, as St. Hierome notes.

That disease is most dangerous, that begins at, or comes from the head; tall Trees by their droppings destroy all the Fruits about them; the very deformi­ties of great men are applauded and imitated, as was seen in Alexander; In an exalted condition the biggest offences are powerful, as the Historian observes concer­ning Cajus Caligula. And the Philosopher and Father tell us, That men heeded more what Jupiter did, then what Plato taught; Vertuous living creates Veneration in the Spectators and Beholders: Herod feared John, knowing that he was a just and holy man.

Even those that will not follow, and with their lips condemn the good, yet secretly admire, and absolve them; I find no fault in this man saith Pilate, when about to pass Sentence.

Whereas a sinful obscene life, makes a man a com­panion, and ranks him with the Basest; it weakens his commands, he cannot well be severe against what he is deeply ingaged in; how can he clearly see to pull out the mote out of anothers eye, that hath a beam in his own? He can but faintly tax that, which every one knows him subject to; he is oblig'd to be, and shew him­self an adversary, but how can he be, & shew himself so?

4. Fourthly, I shall in the fourth place shew what Rulers are to be observed, that Magistrates may terri­fie Evil-doers.

1. First, They must fairly search into things, that come under their consideration; sift out what is intri­cate, not be prepossest and byast by plausible sugge­stions; they must hear both sides patiently, weigh mat­ter of fact, and skilfully determine about it.

It is said Prov. 25.2. That the honour of Kings is to search out a matter; it advanceth their honour to decide nothing but after strict examination, and give the clear­est reasons of their proceedings, and not be imposed upon by false colours, and deceitful glosses, which cun­ning wits are apt to put upon Causes that are brough [...] before them; They are to try all to the bottom, that they may make a full discovery.

They that give heed to every Story, and accusation, to every Calumny, will quickly be intangled in errour.

There will never want slanderers to traduce their bre­thren and neighbours, & to forestal them by sliely instil­ling suspicions and jealousies; there is nothing so base, and sordid, but some can put it into an handsome dress and mode.

2. Secondly, they must evidence their love to Justice, and their Resolution not to recede from it.

When Solomon had made that prudent decision con­cerning the two women contending whose the living and dead Child was, the conclusion is, as in 1 Kings 3.28. And all Israel heard of the judgement which the King [Page 22] had judged, and they feared the King; for they saw that the wisdom of God was with him (in the midst of him) to do judgement. Where there is no partiality, no needless delays in Judgement, when no evil doer can hope to escape, nor innocent person fear to be opprest, and de­priv'd of what is his own, there are Governors respected

3. Thirdly, They must fear and serve God:

He will stand by them in his Service; he will direct, guide, bless them; he will (as in 1 Chron. 28.20.) be with them, he will not fail nor forsake them.

And the Advice left to Solomon by David is, as V. 9. And thou Solomon my son, know thou the God of thy Father and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts, and understand­eth all the imaginations of the thoughts, &c.

4. Fourthly, They must be a refuge and Sanctuary to the helpless, & to them that are overcome by might. God whom they represent, & whose receivers they are, hath undertaken the protection, and espoused the cause of the Fatherless, of the Widow, and the Poor: they are as his menial Servants, under a peculiar oversight, which charge he hath committed to the Magistrates, his Delegates.

These are to plead their causes; they are to be eyes to the blind, hands to the impotent, feet to the lame, shelter to all the needy, against them that would wrong and devour them.

Behold and hear a singular pattern of Justice, one of such integrity, that thereby he got respect; it is Job, who [Page 23] Chap. 29.11. of the Book that goes under his name, thus reports of himself, When the ear heard me, then it blessed me, and when the eye saw me, it gave witness to me, because I delivered the Poor that cried, and the Fatherless, and him that had none to help him; the blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy, &c. He was honoured, had his praise proclaimed, because he was alwayes ready to listen to the complaints of the poor, and of such as had none to take their parts, when opprest; He appeared on their side, and lookt that none made a prey and preferment of them; He brake the jaws of the wicked, and pluckt the prey out of their Teeth, he made them restore what they had snatcht and extorted by violence: hence the worst of men stood in aw of him.

5. Fifthly, they must sue to God for assistance & conduct.

It was wisdom and understanding, gifts of Govern­ment that Solomon askt, when he had leave to desire what he would; when he had, as it were, a blank given him, and behold God gave him riches and honour, and all outward glorie in abundance, as an over plus.

It is prudence, courage, uprightness, knowledge, abi­lity that they are to be importunate for and use proper means that they may procure them. They are soon o­ver-reacht by flattery, master'd by difficulties, intangled by ignorance, over-aw'd by greatness, surpriz'd by craft, if God concur not with them; they are liable to temptations, which they easily fall into, unless he vouch­safe more then ordinary auxiliaries and advantages.

And we, even for our own good, are to beg of God, that they may be rightly qualified for their imploy­ment, and sincere in the discharge of their Duty; Thus we shall partake of the benefits.

There is a short Lesson for us in Num. 27. 16, 17. Let the Lord, the God of the Spirits of all flesh, set men over the Congregation, which may go out before them, and which may go in before them, &c. that the Congregation of the Lord may not be as sheep without a shepheard; we have another instance in 1 Chr. 29.19. We then do well pray That under them we may be Godly and quietly govern'd, and that they may truly and indifferently minister justice to the punishment of wickedness and vice, and to the main­tenance of Gods true Religion and vertue.

5. Fifthly, I shall propound some perswasives to in­duce Magistrates to perform this duty, namely, to be a terrour to Evil-doers.

1. First, Thus they are true, honest, and beneficial to their great Master, the Prince; Righteousness exalteth a Nation, but sin is a reproach to any people.

Religion makes a Kingdom glorious and prosperous; Sin debaseth it, as some of the Ancients have observed as to the Heathens: This is the great Prop and Bulwark of the Throne, as Pro. c. 16.12. and cap. 25.5. we read, Take away the wicked (Rebels and other ungodly per­sons) from before the King, and his throne shall be esta­blished in Righteousness. The continuance of Davids house was upon this condition.

He is Treacherous to the King, that punisheth not [Page 25] the impious, that is not active and zealous against Sedi­tion, and other transgressions. It was as long as Ʋzzi­ah sought the Lord that he prospered, as we are infor­med in 1 Chr. 26.5, 6. And when Jehosaphat walked in the Commandments of the Lord, and the Priests went about, and taught the Law, it follows, (as 1 Chr. 17.10.) And the fear of the Lord fell upon all the Kingdoms of the Lands, that were round about Judah, so that they made no war against Jehosaphat.

That is an excellent piece of Instruction of St. Cypri­an, Esto Religiosus in Deum, si vis illum propitium Im­peratori, be thou pious towards God, if thou wouldst have him propitious and favourable to the Emperour.

The prosperity of the Common-wealth, as Constan­tine told Anilinus Governour of Africa, did depend upon their estimation and practice of Religion, and therefore he afforded large immunities to the Bishops and others, that were more immediatly conversant about it.

This (as Evagrius acquaint us) was plainly affirmed by Zeno the Emperour. Yea it is delivered by an infallible hand, in 1 Sam. 12. ult. If ye (not he) do wickedly, ye shall perish both ye and your King.

The sins of a People may ruine a Prince, tho' he have not offended in the like manner.

2. Secondly, Thus Crimes will grow less numerous; It is such as are least punisht that most abound, as we see in swearing, slander and drunkenness: theft and adul­tery are not so frequent and bare faced as those. Im­punity invites men to break a Law; non-execution de­feats the good designs of it.

[Page 26]Thus those, that should lessen offences, do multiply them; and this Toleration of Injustice, and any impiety intitles them to it.

I shall now pass on to the Inferences to be added by way of Application.

1. Inf. First, Then there is no ground for Malefactors to think much or murmur, when threatned or punished; stubborn Diseases call for course remedies, and Medi­cines. Est merè diabolicum dogma; saith Beza, sinendum esse unumquem (que), ut si volet, pereat, that everyone is to be suf­fered, if he will to perish, is a Diabolical opinion. Reason will tell them, that those that are prejudicial to them­selves and others, must out of compassion be curb'd; sometimes tied hand & foot Bears, & Tygers, & Wolves, and Lions must not run loose; nothing will prevail with some, but sharp handling, so disingenuous they are; Let them not complain, when they have but what is their due.

2. Inf. Secondly, Then Government and Ruling is an hard task; they have unruly, strong passions, heady, boistrous men to set limits to.

Hear Moses, a person of great learning, and rare ac­complishments, expostulating with God (as Num. 11.11.) about this matter; And Moses said unto the Lord, wherefore hast thou afflicted thy servant? And wherefore have I not found favour in thy sight, that thou layest the bur­den of all this people upon me? He thought his shoulders unmeet for such a heavy Load.

Such various tempers it is no easie thing to over-rule, that they may proportionably Administer to the wel­fare [Page 27] of all; Solomon (as 2 Chr. 1, 10.) accounted it as well nigh impossible, Who can judge (saith he) this thy people that is so great?

3. Inf. Thirdly, Then here is a Standard and great measure for Rulers; they are to promote what is good, and obstruct what is sinful and evil. A King (as Prov. 28.8.) that sitteth on the Throne of Judgement, scattereth away all evil with his eyes; there is not an ill thing hath the confidence to come in his sight. Every one is watch­ful that he may do what he ought. The young men saith Job, as Cap. 29.8. saw me and hid themselves, & the aged arose and stood up; They could not see him without aw­ful apprehensions.

The stourest transgressors should know that there is an holy warmth in the Magistrates heart, & a sword in their hands; they should make those tremble & fly into corners

They should (as one of their quality once profest) never deny justice to the poor for their poverty, nor pardon the wealthy for their riches.

They should never give reward for affection, nor punishment for passion.

They should never suffer evil to go unpunished, nor goodness unrewarded.

They should not deny justice to him that prayes for it, nor mercy to him that deserves it.

They should never open their door to the flatterer, nor their ear to the backbiter.

They should seek to be loved of the good, and to be feared of the evil.

They should always favour the Poor, that are able to do little, & God, that is able to do much will favour them.

They must call to mind, that Government is rather Gratiâ gubernati, then Gubernatoris, for the sake of the Governed, then Governing.

They must remember, that all the Power in the World is unable to establish in a sinful course.

They must not screen under their Authority, any Covetous or revengeful purposes, or Attempts.

4. Inf. Fourthly, and lastly, then see here the hap­piness of a people, that hath good Rulers.

What a blessing is it, that we have a Prince so Just, so Generous, and that hath declared himself an enemy to all exorbitances? Constantines Court was applauded for being like a Temple, a Church; and when Cicero had executed the conspirators with Cataline, the people nam'd him the Saviour and Founder of the City.

Let us behold God in the Magistrate, and account of order as a precious thing.

We cannot so much as be without Government, and then how great a mercy is it, when our Governours are active to prevent evil, and propagate good?

Let us give them reverence in word, gesture, action, which we ow them

Let us willingly obey their lawful commands, tho' sometimes (as we imagine) inexpedient.

Let us not unnecessarily publish their mistakes.

Let it be our daily prayers (as we have been lately taughe, by a better hand) that under them we may lead peaceable and quiet lives in all godliness and honesty.

Let us study (be ambitious) to live peaceably and mind our own busi­ness, then we shall procure a blessing upon them, and our selves, God will be magnified, the Throne strengthened, vice discouraged; and what­soever things are true, whatsover things are just, whatsoever things are pure, whatsoever things are venerable, whatsoever things are lovely, whatsoever things are of good report will thrive and flourish.