TO begin with God (especially when the work hath been weighty) hath been the practice of Antiquity among all. Scipio Rosing de An­tiquit. Rom. lib. 2. page 49. went first to the Capitol, and then to the Senate; and thither, as the Historian tells us, the Consuls alwayes went to Sacrifice the day they re­ceived their Authority, a Lesson that Nature hath taught even Heathens, and Grace hath much more char­ged as a duty on Christians. Of the Patriarchs it's ob­served, that where-ever they pitch'd their Tent, there al­so they built an Altar. Thus did Abraham, Gen. 12. and Isaack, Gen. 16. and Jacob, Gen. 33. And good reason.

[Page 2]'Tis that which was their

• Duty.
• Glory.
• Security.

1 Their duty: especially where ever they came to set up God by a publike profession, who had set up them in publike places.

2. Their Glory: hereby they read (as it were) their Commission from that great God, who was pleased to own them in a special relation, and gloried to be called the God of Abraham, the God of Isaac, and the God ofEx. 3. 6. Jacob. Moses face was never seen shining, until he con­vers'd with God on the Mount, then God darted a beam of his own glory on the face of his Magistrate, so that Is­rael Ex. 34. 30. trembled at Moses Majesty.

3. Their Security: Abraham called his Altar Jehovah Nissi: Lord is my Banner, under which a Christian mar­ches with courage and confidence.

The Ark paid Obid-Edom well for its entertainment,2 Sam. 6. 11. and no man sure can be a loser by Religion. The service that those three Martyrs did to God, made them boldly claim protection from him: thus they argue, Dan. 3. 17. Our God whom we serve will deliver us out of thy hand, O King.

The Temple hath ever been a good guard to the Town-hall, and better secures the Ministers of Justice, than swords and halberds▪ O 'tis sweet and safe too, when our earthly affairs have a relish of Religion, whenPhil. 3. 20. Regnum coelo­rum est civitas nostra & nos gerimus ut mu­nicipes coelo­rum. Cornel. A Lap. in loc. we carry our selves on earth as Denisons of heaven, when we can say as Paul, [...] even our civil conversation is in heaven; non cives respicit, sed Ma­gistratus (saith one) a duty doubtlesse that beseems none better than those that are in authority; a mercy yet grant­ed us amidst all those concussions and confusions, both [Page 3] in Church and State, when Religion is become a by­word, and the Ordinances of God accounted but so many need-nots, sith yet those that sit at Stern keep the Helm in their hand, while our Princes and Rulers are as ready to hear what God hath to charge them in his Courts, as to see and charge their own: What cause have we to hope, that though sinners be the shame of a Nation, yet such Rulers will exalt it by righteous­nesse.

The words are one of Solomons Axioms, and have him for their Author, who was both Judge and King in Israel; one that better deserved to be stiled Master of the Sentences for those his Proverbs, than ever Lum­bard, say our late Translators.Assemb. Annot.

The Verse divides it self

• A Thesis.
• And an Antithesis.

1 A Thesis; in those words, Righteousnesse exalteth a Nation.

2 An Antithesis; in those words, But sin is a reproach to a people. Dedecus populis. So Drusius. Miserum facit Vid. D [...]usium in loc. populum. So Hierom. In both, we have Sin and Justice described by their contrary effects, Altero corripimur, altero corrumpimur; the one cures us, the other cor­rupts us: Justice exalts us, but Sin brings us to shame.

The Thesis needs no new mould, 'tis a Doctrine of it self; I shall

Briefly

• Explain.
• Prove.
• Apply it.

By Righteousnesse or Justice; we are to understandExplanation 1. distributive Justice, or publike Justice especially, which consists in giving every man his right, either in punish­ing the nocent, or justifying the innocent: So we read [Page 4] the word used Psa. 119. 121. I have done JudgementVid. A Lap. in loc. and Justice; where the latter explains the former: I have done Judgement and Justice (that is) I have done Judgement justly, or have been just in doing Judge­ment.

Well, this Justice exalts a Nation; 'tis a special piece of Solomons Politiques; and he layes down the assertion again, Pro. 29. 4. The King by Judgement e­stablisheth the Land; but how a due administration of Justice exalts a Nation, let us see in the next place.

This it doth these three wayes; Ut

• Fundamentum.
• Munimentum.
• Ornamentum.

1 Ut Fundamentum. As the Foundation bears up the house, so doth Justice a Nation: [...] is so called from [...] and [...] the foundation of the Temple: If the fo [...]ndations be destroyed, what can the righteous do?Psa. 11. 3. Positiones vel Statut aeverterunt: So Luther renders theLuther in loc. Orig They have imbroiled and destroyed the Law; and when there's no Law for loose men, what can the righte­ous do? What but glorifie God by suffering his will, and relieve themselves in the words that presently fol­low; the Lord is in his holy Temple, the Lords Throne is in heaven.

2 Ut Munimentum. As Sampsons strength lay in his Locks, so doth the strength of a State in government: Justice was wont to be portraitured with a balance in one hand, and a sword in the other; as with that she weighs the case, so with this she defends the guiltlesse, and hate of the impious. For this too; Magistrates are called the shields of the earth, fencing and securing their people,Psa. 47. 9. as a shield doth the body. Once more, they are called the Corner-stone, Zac. 10. 4. Out of Juda shall come the [Page 5] Corner. Corner stones unite the walls, draw out these, and the house will fall without any more trouble; Magi­strates are the strength of a State; as the walls gapes when the corner is out, so a Nation without government must needs be devided; and what follows, a KingdomeLuke 11. 17▪ devided, cannot stand▪

3 Justice exalts a Nation; ut Ornamentum: Corner­stones do not only strengthen, but also adorn the build­ing; they are more costly and curious then those that lie by them; their Daughters shall be as corner-stones po­lish'd, after the similitude of a Temple, Psa. 144. 12.

Besides, they are called a Nail in Zac. 10. 4. Nailes do not only fasten and strengthen, but they serve to hang things on. Do not think it strange, that the glory of a Nation should hang upon the nail of authority: When God promised to fasten Eliakim as a Nail in a sure place, (that is, to establish his government) 'tis added, and they shall hang upon him all the glory of his Fathers house, Isa. 22. 4.

'Tis worth notice, that when the Psalmist was in a vein of extolling the glory of Jerusalem, he commends her, among other things, as glorious for this, because there were the Thrones of Judgement. Thus good LawsPsa. 122. 5. well executed, are the bottom, beauty, and bullwork of a State, and it briefly teaches us;

That Anabaptists and Libertines, as they are enemiesUse 1. to the Church, so they are bad friends to a State; to ru­ine Lawes, and to destroy a Nation, are but the same thing in divers expressions: Those satanized Monsters that despise government, and speak evil of dignities, are such as follow the flesh in the lusts of uncleannesse, 2. Pet. 2. 10. Law is one of the greatest enemies to lust, two Masters they are, that cannot be served both, [Page 6] but he that will leane to the one, must despise the o­ther. A Lap. proposes the Query, why Epicurus had more Disciples than the rest of the Phylosophers; and he gives this answer; Non quod Disciplina verum affe­rat, sed quod voluptate invitet; Liberty is a bait that lust loves to bite at, and he that would catch the one, must angle with the other. Corruption could never endure to be bridled by Authority, but loves to run in a loose rein: Elies sons were first lustful, and then disobedient;1 Sam. 2. and still do their impure off-spring decry Authority to foster their impurity, every where voting down LawesPsa. 12. and Justice; as they in the Psalm, Who is Lord over us.

We may learn nezt the necessity, both of Law andUse 2. Justice, and the misery of a Nation that is without them. The Persians had a custome when their chief Ru­ler died, there was among them, [...] a law­lesse liberty for five daies after, so that every one might do for that five daies what he pleased. Now in this short interval of government, there were such murders; rapes, and robberies of all kinds committed, by the headlesse multitude, that before the five daies were expired, they were exceeding glad to accept of a new Governour. Justice is the very pulse of a State; and as we know the man's dead when his pulse doth not beat; so in a Commonwealth, when Justice ceaseth: The Prophet saw nothing but spoiling and violence, and the wicked compassing about the righteous; and why? Defluit Lex, the Law was dissolved; no life any longer in the State, its pulse had done beating, Heb. 1. 4.

'Tis an observation of learned Weems, that so neces­sary is Justice to the very being of a Commonwealth,Hab 1. 4. Weems his Christian Sy­nagogue. that no society can subsist without it, even Thieves and Robbers could not long subsist, if every one had [Page 7] not his share, the whole Society must needs be dissolved.Use 3.

Miserable is that Nation where Justice is corrupted, that looks for judgement, and meet with oppression, and for righteousnesse, but behold a cry; wrong judgement is worse then no judgement: 'Tis sad when judgement is turned into gall, and the fruit of righteousnesse intoAm. 6, 12. hemlock, where should a man look for justice, but where men professe holinesse: Yet this was the grievance of which the Preacher complains, Eccles. 3. 16. I saw under the Sun the place of Judgement, and behold, wickednesse was there; and the place of righteousnesse, and iniquity was there. Such corruptions gave Cato cause to complain of the Roman State, that private robbers lay in chains of iron, but publike thieves went in chains of gold. In short, a people is then at their last cast, when God finds not a man to do Justice among them, Jer. 5. 1. Run too and fro thorow the streets of Jerusalem, and see, and know, and seek in the broad place thereof, if there be any that ex­ecuteth judgement, and seeketh truth, and I will spare it. The want of Justice upon earth, provokes God himself to do justice from heaven.

Learn we next to prize this grand blessing; JusticeUse 4. executed by men is a mercy from God; since sin enter­ed into the world, Justice is the remedy that God hath provided to purge corruption. Nebuchadnezzar was none of the best Governours, yet a Cedar, under which the beasts of the field found shadow, and the fowls of heaven dwelt under the boughs thereof; if a bad Magi­strateDan. 4. 9. be so useful; what's the worth of a better? When the Queen of Sheba came to hear Solomon, she made it1 Kings 10. 9. matter of her joy, and blessed God that he had set Solo­mon on the throne of Israel; because the Lord loved Israel for ever, therefore he made the King to do judgement and [Page 8] justice, 1 Kings 10. 9. Sure 'tis our happinesse, had we hearts to acknowledge it, that we have justice weighed to us by the balance, when for sin we might justly have expected to have seen it carved out to us by the sword.

Addresses it self to you (Right Honourable) with theUse 5. rest that are in authority, you see what's your duty, and the Countryes expectation, would you raise a poor Na­tion that's almost in the dust; you see the way, and your duty lies somewhat more exactly described in Deut. 1. 16. I charged your Judges at that time, saying; Hear the causes between your brethren, and judge righteously between every man and his brother.

Five things especially are requisite to make a com­pleat Magistrate, and they are briefly these.

1 Wisdome and Judgement to find out the truth; Ma­gistrates are the eyes of a State, and if this light be darknesse, how great would the darknesse be; let us e­verZac. 11. 17. deprecate that curse that God justly once threatened Israel with; shepherds they should have, and the swordBoni pastores debent esse cent oculi ut se ipsos introspici, aut & alios curent, cui enim bonus qui sibi nequam? Vid A Lap. in loc. upon their right eye. Job here deserved to be a pattern to posterity, seldome at a losse in judgement, but the cause, that I knew not: I searched out, saith he, Job 29. Guilt usually stands at the bar under a disguize, and hath a design to carry away the blessing, as Jacob from Esau, under the pretence of innocency. Of Alexander 'tis reported, that he was wont to sit in Judgement with oneUt nemo na­vem dirigit sine ferro quod at­tricuit Sideri­ [...]es: sic nemo rem publ. sine mente quam offlavit pruden­tia. Sibelius. Tom. 3. p. 389. ear stopt, and never heard with that, till the party accused came to speak. 'Tis Gods own Law, Exod. 22. 9. When there is a difference about an Oxe or an Asse, Sheep or Rayment, or any lost thing, both the parties must come before the Judges (that is) must be heard by them.

The other four vertues to compleat a Magistrate, are in one Scripture injoyned, Exod. 18. 21. Provide you a­mong [Page 9] all the people men of courage, fearing God, dealing truly; and hating covetousnesse, &c. and let them judge the people.

I shall crave leave briefly to run them over.

And 1. They must be men of courage, such as Cato, ofA quo nemo unquam rem in­justam petere audebat. whom 'tis said, that no man ever durst petition him for a favour that was contrary to equity. Solomon symboli­zed this courage by the steps of his Throne, which were adorned with Lions, to mind him alway of that courage that beseemeth him that sate thereon: For this reason1 King. 10. 19. Constantine in Sc. is called the man-child, Rev. 12, 13. toSee Brightman on the Apoc. ch. 12. to imitate his valour in venturing for the Churches weal; this valour was eminent in Job, who brake the jawes of the unrighteous, and pluck'd the prey out of his teeth, Job 29. 17. This holy boldnesse would be as a shield to fence us either against the frowns of superiours, or the murmurings of inferiours; who so well fences against the reproach of others, as he whose heart doth not re­proach him: Bene agere, & male audire Regium est, saith Seneca.

2 They must be men fearing God, and that as they are considered in a double capacity.

1 As Christians in common with others; this (saith Solomon is both the beginning and the end of Christianity, 'tis the beginning of wisdome, Prov. 1. 7. and 'tis the end of all things, Eccles. 12. 13. Yea, 'tis the all of Christian, that one thing that is necessary; and oh that we couldLuke 10. 42. chuse this better part.

2▪ As Magistrates in place above others; as unjust Judges (one sayes) is a solecisme: A Magistrate, saithJ [...]nkin. Luther, should be vivalex, such whose life should be but a Comment on the Law of God and man▪ the way to do righteousnesse is to be righteous: How ill doth it become [Page 10] him to punish a drunkard, swearer, or sabbath-breaker,Quid valeant statuta legum que illi maxime spernant qui ministrant. Sal­vian, pa. 276. 2 Chro. 3. 17. Respublica bene constituta duabus vastis inni­titur columnis & vera religio ne & justitia. Sibelius. Tom. 3. page 382. that is such himself. Religion and Justice uphold a Na­tion, as those two Pillars Jachin and Boaz did Solomons▪ Temple. Now Religion must stand as Jachin, on the right hand. Luther long since told the Reformers of Ger­many, it would never be well with the State, till they first secured the peace of the Church; yet alas, how apt are we to begin at the wrong end; do our own work first, and then Gods. Good Constantine kept Gods method, first sought Gods Kingdome, and then (sayes one) other things sought him; adeo ut tanta terrena nullus auderet petere &c. So that none durst to desire so much of worldly happinesse, as God freely gave him; and this was the Isalmists order too, who first tenders a Petition for Zion, and after that for Jerusalem; Do good in thy good pleasure unto Zion, and then build the walls of Jerusalem.Psa. 51. 18. Zion signifies the state of the Church, in re­gard of things spiritual, and Ierusalem the evil state. Mr. Leigh. O then let me beg this one thing, as upon my knees, be as zealous that God hath his due, as Caesar or his Sub­jects theirs; shall blasphemy scape better than felony? shall a Cut-purse die, and a blasphemer, a God-robber, a Kill-Christ live? Is sacriledge become a lesse sin than theft? If ever rage beseems a Magistrate, 'tis when he comes to rescue the honour, or revenge the dishonour of his God; then if ever Moses might▪ be excused for tearing the tables, when Israel had turned the glory of God in­to the similitude of a calf that eateth hay. Servetus the Heretique, charging Melancton of harshnesse in a Di­spute, made this answer, In aliis mitis sim, cum blasphema­tur nomen Christi non ita. Religion (my Lord) hath the greatest interest in us all: All the Tents were pitch'd a­boutWeems. the Tabernacle, to teach us, that the whole world is but a great Inn for the Church to lodge in; the Vine is a Noble plant, and the wine that's prest from it hath [Page 11] noble qualitie, yet they say, if a mandrake be set neere the Vine the grape is farre the more generous; Justice is a rare vertue in it self, but if Religion be planted neere it, its farre the more admirable. The Centurions servant commended his Master to the utmost when he told Christ Jesus that he loved the Nation, and con­firmed it by this, that he had built them a Synagogue. O bring back the Captive Ark, build Gods house,Lev 7. 5. repaire the ruines of the Tabernacle of David. This wil honour you indeed, and prove you lovers of your Na­tion.

3. They must be men of truth (that is) of Justice,Virgo haec judi­cibus commissa est in custodiam ut ipsi nec violent nec violari patian­tur. Delrio Adag. ver. Test. pag. 530. saith A Lap. for in all wrong wrong judgement there is a lie. Delrio tells us, that Justice was wont to be described by a Virgin and the Magistrate, by an Eunuch armed, To shew,

First, that Magistrates must not violate the chastity of Justice themselves; and secondly, they must preserve her from others. Two enemies especially justice is in danger of,

1. The Lawyer, who makes it a great part of his Art to raise a mist before the Judges eyes ('tis a rule, that where the discourse is general, there's no personal wrong to any) 'tis sad to see a cause prove good or bad ac­cording as 'tis pleaded. Methinks I cannot mention the employment, but mind too that of poor Spira, whoat once breathed out his soul, his hopes, and this sad lamen­tation together; Good causes I pleaded coldly, or else sold perfidiously; Bad causes I followed zealously, and pleaded with all my might, O legitur historiam ne sitit historia. Be not too wise or too learned to be saved by the foolishnesse of preaching.

2. The second enemy is the false witnesse, if truth and [Page 12] innocency escape the one, how usually do they suffer by the other. Though a faithful witnesse, I must confesse, as great a friend to truth, as Jonathan to David, yet that tho­rowly sifted, I doubt not but too often they would de­serve to be handled as Paul, when he was examined with stripes. Alas, who knows not (saith Luther) that Steven Luther Mensal. Colioq. died by witnesse, and Christ himself died by witnesses, though sometimes suborned. Between these two e­nemies, when truth is like to be torne in pieces, as Paul by those contrary factions, the Pharisees and the Saddu­ces, Acts 23. What need of a compleat Magistrate, like the Centuriont, here to come and make a rescue.

4. Hating Covetousnesse. When the Prophet com­plaines of Jerusalems Officers. Thy Princes are re­bellious, and companions of thieves, he addes the cause,Isa. 1. 23 they love gifts. As Paul shook off the viper from his hand, so should a Magistrate a bribe, and say as he at a­nother time, (if he meet with a temptation) when he dealt with Simon Magus, thy money perish with thee. O honourable comfortable testimony, when our hearts can witnesse. as Samuels. Here I am, &c. whose Oxe have I taken, or whose Asse have I taken, or of whom have 1 Sam. 32, 3 I received a bribe, and I will restore it. And now to move you a little, let me quicken this grand duty with these few Argumens.

1. Consider those many honourable titles wherewith God hath dignified you, wherefore are you called Prin­ces, Nobles, Nursing-fathers, Shepherds, Mountaines, Sons of the Almighty, but that you should honour those titles by acting for his honor that hath conferr'd them on you, 'tis a saying of Salvians, reatus impii est pium no­men. Titles of honour do but greaten wicked mens guilt that do abuse them.

[Page 13]2. Consider the influence that men of place have up­on their inferiours. Magnates Magnetes, great mens lives are small mens Laws, Magistrates are the countreys looking glasses in which other men look and dress them­selves by them. If a Magistrate will drink, or sweare, or slight the Sabbath, who will not bear him company. As an eclipse in the Sunne alwayes produceth some destru­ctive effects upon inferiour bodies, so 'tis here, let a man of place be either good or bad, he is sure to be exempla­ry: We read when Crispus the chief Ruler of the Sy­nagogue beleeved, many of the Corinthians beside belee­ved and were baptized with him, Acts 18. 8. on the other side the Psalmist could imagine no heavier curse for hisPsal 109. 6. enemy then this, set you an ungodly man to be Ruler o­ver him.

3. Meditate seriously whose work you are in. Solomon tells you, the weights of the bag are his work, Prov. 16. 11. Et quae Dei sunt trimide tractanda. Judges are Gods Lieutenants, and you judge for him, saith Jehoshaphat to his Judges. Take heed what you do, for you judge2 Chron. 9 6 Lorinus in Ps. 48. not for man, but for the Lord, who is with you in the judgement, and that's the third.

4. Consider that God himself is present with you, and president over you, Psal. 82. 1. God standeth in the Con­gregation of the Princes. Loring on that Scripture tells us, the Ethiopians were wont to set an empty chaire in the middest of their judicatories to minde them that God was there, O think that God attends to heare what charges, evidences, pleas, and sentences are there past, Cave Cato videt, was wont to be a watchword in Rome, and this aw­ed them from evil, let our watchword be, the Lord seeth.

5. Lastly, he is Judge of Judges, all causes must once more be heard over, and called again, he judgeth among [Page 14] the gods, when the preacher complains of wrong judg­ment upon earth, he looks upward, and relieves himself from heaven, but God (saith he) shall judge the righte­ous and the wicked, Eccl. 3. 17.

Ciprian in his prayer before his martyrdome among many heart-wounding passages from the consideration of the last judgement, this especially is one, Ve peccatis Cyprian. Tom. 3. pag. 5 14 nihil cum elevaneris confringere terram sub qua fissura petra­rum me absconsurus sum cui monti dicam cade super me, cui colli tege me, &c. Woe to me when thou O Lord shalt arise to shake terribly the earth. In what rock shall I finde a clift to hide me? To what mountain shall I say, fall on me? to what hill cover me, &c? O if Mar­tyrs tremble, how will sinners stand. If such as lose their lives for Christs dread that day, what will become of such as venture their lives against him. If this be done to the green tree, what will be done to the dry? Oh that we were wise to consider our latter end, that we could provide by holinesse, and prevent by repentance the sad issues that sin will in that day bring upon us: GodPsalm 56. 8 in Scripture is said to have a bag and a bottle, a bag for our sinnes, a bottle for our tears, oh as we have fill'd theJob 14. 17 one with sin, so lets fill the other by repentence.

And oh blessed be that God that after we have made shipwrack by sin, hath provided us such a plank as repen­tance upon which we may swim safe to heaven. Let us then all take the shame of sin to our selves by repentance here in the day of grace, that sin may never bring us to shame in the day of judgement.

GReat places and employments God never intended as priviledges to secure any from his service, The King himselfe, how great soever be his busines was (with his own hand, saith Philo) to write two copies of the Bible out of the Original, the one he was to use at home, and if he went abroad the other he must use as a running library or hic vade mecum, Deut. 17. 18. And the reason is added, v. 20. that his heart be not lifted up. O 'tis a hard matter to keep our hearts down when our honours rise.

Vespasian is said to be the onely man that was ever the better by being Emperour, self-love like a false [Page 16] glasse makes us see our selves bigger, and others lesse then they are; to prevent which, we are never to be without that true glasse of Gods Law, that will tell us that even Gods among men are but men with God, and that the greatest Magistrate is but Gods Minister, and that's honour enough, for he is the Minister of God to thee, &c.

To be large in Prefacing were but to wrong my Text. As though like the Prophets strait bed and his narrow covering it could not hold me an houre, when rather indeed it's like the great and the wide sea, where there's roome enough for the tallest ship to float, and the great Leviathan may take his pastime therein.Psal. 104, 26

To the words then briefly.

And here, as by the portal we go into the inner roomes, so let me give you by the coherence, occasion, and other circumstances to the text.

'Tis Aretius observation of the Jewes, that they e­verJudei semper iniquissime tu­lerunt alienum imperum, &c. Aretius in loc. scorn'd subjection to any, especially to the Romans, and Alsted of the vain glory of their successours to this day, sayes thus, antiquum obtinent; They are no change­lings, still fill up their fathers sinne by their present pride, you may read their temper in that bragge of theirs, John 8. 33. We were never in bondage to any Trap in loc. man, when yet they were scarce ever out of bondage to some or other, and at that very time in bondage to the Romans. Well, Bondage being so burdensome to this people, There was liberty by the Gospel preacht by Christ and his Apostles, which doctrine of liberty was so misapplied, and abused by divers, that they thought themselves by their Christian liberty dis­charged from being any longer subject to secular au­thority; Whence Julian, Porphirius, Proclus and o­ther [Page 17] Heathens traduced the doctrine of Christ and his Apostles, as that that was seditious, and father'd the re­bellious practises of the people upon the doctrine of their Teachers. On this occasion (saith Clemens Alex­andrius) did Christ and his Apostles studiously endea­vour to vindicate the doctrine of the Gospel from this aspersion, and did enough to convince the world that Gospel liberty was farre from countenancing rebellion against civil authority. This Christ did when he paid tribute money himself, and gave it in charge to others to give Caesar the things that were Caesars. And Paul Mark 12. 16 among the rest makes it his profest businesse in this chapter, in which both his matter and method are exceeding plaine.

1. He enjoynes subjection on all as a generall duty, verse 1. Let every soule be subject to the higher powers.

2. Draws up his Arguments in order to prove his doctrine, and the first is this.

1. The Authour of government, that's God, for there is no power, but of God: True, the constitution is from man, the manner or mould of Government, as Solon said of the Athenian Laws, they were so good as the people could beare, fitted (he meant) and accomo­dated to the state of the people, but still the institution or ordination is from God, [...], they are ordained of God, from which conclusion follows this fearful consequence, he then that resisteth the power re­sisteth the Ordinance of God, v. 2.

2. He proves his position from the end of authority, v. 3. for Rulers are not a terrour to good works, but to the evil. Jeroboam then forgot his duty and pro­ved a shame to Magistracy, when instead of encoura­ging [Page 18] his people to serve the Lord; he set a net on Miz­peh, and spread a snare on Tabor to watch who would go from him to worship God in Judah, Hosea 5. 1.

3. He argues from Magistrates relation to God, whose person they represent, and by whose autho­rity they act, vers. 4. for he is the Minister of God, &c.

The words in short are a vindication of Magistracy

drawn from

• Its Authour.
• Its End.

1. From its Authour, that's God, for he is the Mi­nister of God.

2. From its End, and that's twofold,

1. The protection of them that are good: Gods Mini­ster to thee for good.

2. The punishing and suppressing of the wicked, to such the Magistrate is intended for terrour, and the reason is added, for he beareth not the sword in vaine.

Doct. Observe then, 1. That a lawful Magistrate isDoct. Gods Miinister [...], Gods Vicar, Deputy, or Vice­gerent.

Several wayes this may be evidenced.

1. They are commissioned by him not only Kings, butHaec sententia duo significat. 1 Hanc potesta­tem esse a Deo. 2 Reges vicem gerere Dei, &c. A Lap. in loc. Judges also, Prov. 8. 15, 16. By me Kings reigne, and Princes decree justice; by me Princes rule, and Nobles, and all Judges of the earth. God alone is the absolute Mo­narch, and hath the sole sovereignty of Heaven and Earth, and this power he delegates to Princes [Page 19] and Rulers who governe for him.

2. They act for him, and this will appeare two wayes.

1. They are Gods Laws whereby they judge God himself prescribed Israel her judicials, Deut. 17. And he is supreme Logislator still. Hence that prayer of the Psalmist, Give the King thy judgement, O Lord, and Psal. 72. 1, 2 thy righteousnesse to the Kings Son, and then he doubts not when God has given him righteous Laws, and a righteous heart to execute them, but that he will prove a blessed Governour, Then shall he judge thy People in righteousnesse, and thy poore with e­quitie.

2. It's Gods sentence (or ought to be) which they past; Though the King be but a man, yet 'tis a divine sen­tence that is in his lips, and his mouth transgresseth not in judgement, Prov. 16. 10. Our old word Conning, and by contraction, King Becanus sayes, comes from Con, which signifies three things, p [...]ssum scio Audeo, I can do justice, I know how to do it, and I dare to do it, if either a Magistrate want power, or skill, or courage to do justice, 'tis but vaine to expect this divine sen­tence; and oh 'tis sad if the judgement be mans only, and not Gods.

A few things briefly I shall inferre from the point.Use 1. And first, what meanes that bedlam spirit, whereby A­nabaptists, Quakers, and the rest of that same batch are acted, that have learnt a Religion to justifie their re­bellion, pretending as the Jewes of Caesar that they know no King but Christ, as if he were a loyal subject to his Prince that contemn'd his Deputy; Facile im­perium in benos, pessimus quisque asperime rectorem patitur, &c. The corruptest tempers have ever been most apt [Page 20] to scorne authority, I wish such masterlesse monsters would consider how well that querie might might be proposed to them wherewith the Lord confounds Sen­necharib; 2 King. 19. 22 Whom wast thou railed on and whom hast thou blasphemed, and against whom hast thou exalted thy voice, and lifted up thine eyes on high? (not against Hezekiah) but against the holy one of Israel. 1 Sam. 8.

Israel was weary of Samuel, and God tells them plain­ly they had cast off him.

Secondly, it shews us that Magistrates power is notUse 2. arbitrary, they are some of heavens commissioned Of­ficers, and may say as the Centurion, though they have others under them, yet that they themselves are men un­der authority; and oh how careful ought such to be of breaking their Commission.

Thirdly. it serves exceedingly to encourage Magi­strates:Use 3. Can they think that God will employ them in his work, and not bear them out in their employ­ment? sure you serve no such hard Master. 'Tis a note of Paraeus, did not God (sayes he) countenancePareus in loc. and assist them that are Ministers of Justice, did not he stand in the Assembly of Princes, it could never be that the face of authority should be so formidable: that God that promised Israel, that one should chase a thousand, is he that makes the face of a single Magistrate to awe the hearts of a thousand malefactors.

Take heed next of undertaking Gods work, and do­ingUse 4. their own. Yea, judge for God said, good Jeho­shaphat, to his Judges, therefore take heed. Oh how should it be the study of a Christian Magistrate to passe such a sentence as God himselfe would passe did he take the matter into his owne hand.

[Page 21]It acquaints us with that harmony that there is be­tweenUse 5. Magistracy and Ministry. The same word serves for both: Minister in a general name that will a­gree to either. They drive but one designe, and serve but one Master, though in different places, Moses andPsal. 77. 20 Lam. 2. 6. Aaron, the King and the Priest lie usually together, like sweet twinnes in the armes of Scripture. O let them not prove, like the twins of Rebecca, one strugling against the other; but, like the twins of Heraclitus, alwayes weeping and laughing together. Magistracy Christ likens to a neck of ivory pure and potent, Mi­nistry to the eye, of the body cleare and transparent, like the fish-pooles of Heshbon, and these he joynes together, Cant. 7. 4. Oh those which Christ hath joyned together, let not man put asunder. Never Magistrates fared worse than such as were enemies to the Prophet, as Paul and Ahab, and none ever pro­sper'd better then such as were nursing to them, as Da­vid and Hezekiah, and that general rule is still true, beleeve the Lords Prophets, so shall ye prosper. So2 Chr. 20. 10 much briefly for the first Note, let the next be this,

Doct. 2. That the peoples good is the end ofDoct. 2. Government. He is the Minister of God to thee for good.

Hence as Gualter notes, the ancient title that wasGualter in Rom 13. given Magistrates, was benefactor, Luke 22. 25. The Kings of the Gentiles rule over them, and they that bear rule over them are called bountiful [...] called benefactours, the Magistrate comes Ahimaaz In bonum ci qui bonum agit. Estius. with good tydings; and wherein this good lies, I shall briefly shew you. A fourfold good comes by Govern­ment.

[Page 22]1, Natural good. It preserves our lives, As Moses slew the Egyptian, but saved the Israelite, so doth theExod. 2. 12. Magistrate, cuts off the nocent preserves the inno­cent.

2. Civil good, how quickly would the hills become mountains of robbers, and the high-wayes be once more unoccupied as in the dayes of Jael, Judg. 5. no safety would there be to him that went out, nor to him that came in, did not the sword of justice guard the in­nocent, as that flaming sword did the tree of life.

3. Moral good, by restraining men from vice; and en­couraging them to vertue; were there none to reproveAd hoc institu­ta est potestas secularis ut & pacem publ. conservet & vitae communis honestatem. Estius p. 154. in the gate, sin would quickly grow impudent and auda­cious, what could we expect but that all prodigious im­pieties, like another deluge, would drown the world, were the gates of authority thrown off their hinges. Therefore the Apostle bids us pray for Kings, and all that be in authority, that under them we may live peaceable lives, in all godlinesse and honesty, 1 Tim. 2, 2.

4 Spiritual good Magistracy was ever intended to be a guard to the Gospel; defenders of the faith they are all in their places: Of Charles the great 'tis recorded, that he had his office written on his sword, which he wore as his great glory, decem praeceptorum custos Carolus, Charles, Lord Keeper of the ten Commandments; How careful good Governours have ever been to secure Reli­gion. I might instance in David, [...]oas, Jehoshaphat, Hezekiah, Solomon, and others. Take two for all, of good Josiah 'tis said, that he was so farre from leaving his subjects to an intollerable tolleration that he com­manded Judah to serve the God of Israel, 2 Chron. [Page 23] 33. 16. And so did Asa, 2 Chron. 14. 4.

I am forc't to leave the Application to your selves, and must hasten to the next thing.

And that's from the other end of Government (viz.) the punishment of evil-doers, but if thou doest evil, feare.

Doct. 3. Whence we note next, that good Laws areDoct. 3. terrible to none but to evil persons. In this sense the Law troubles not a righteous man; but its threatnings are levelled against the lawlesse, such as tear the bonds of Government, as Sampson did his withes, and cry out we will not be be bound. To such the Law is intend­ed for terrour, excellently Solomon to this purpose, Prov. 20. 26. A wise King scattereth the wicked, and causeth the wheel to turn over them.

Quest. But what evil is it that falls within the reach of civil justice.

Answ. Any civil or religious: the Magistrate is custos utriusque tabulae, all Laws propounded without limitationMr. Leigh. must be understood in their latitude.

Two things briefly it lessons us. First, to observe aUse 1. difference between the precious and the vile, and in drawing the sword of justice alwayes to have a blow at wickednesse, the Psalmist deserves to be our president here, who having sorted his subjects, bestows his favour on the good, his frownes on the evil, Psal. 101. 6. Mine eyes shall be upon the faithful in the land, that they may dwell with me. These he intended should be to him, as Joseph to Pharaoh, men of office and honour, but v. 8. betimes I will destroy all the wicked of the land, that I may cut off the workers of iniquity from the City of the Lord: if men in place would study this choice, and make such a difference among their inferiours, I had al­most [Page 24] said they might save the labour of forcing men from evil by their power. I am prone to beleeve they would winne so many by their practice.

It charges Magistrates that they do not do justice byUse 2. halves, take heed you do not punish one for speaking one word against Caesar, and let another scape that speaks too against Christ, to all evil-doers a Magistrate must be terrible. David threatens impartially to weed out the wicked, to cut off all the workers of iniquity; This is indeed not to beare the sword in vaine, the last thing that craves your attention and notes to us is this,

Doct. That the end why God hath armed authorityDoct. with the sword is to do execution upon the wicked. An allusion, sayes Calvin, to the Roman Consuls, who hadCalvin in loc. Principe non frustra gladium testat sed ut stringat in malafactoris, Estius in loc. axes and swords carried before them as ensignes of their power; 'Tis not in vaine this sword is committed to them, no 'tis to give notice that they have potestatem vitae & necis, Gladium gestant ut impios plectant (saith one) 'tis to cut off the wicked, which otherwise, like rotten and gangreen'd members, would endanger the body. But here it must be remembred that the sword of justice must be furbisht with the oyle of mercy. The Malefactor in the Law must lie down and be beaten, and that before the Judge but with a certaine number of stripes, and that too according to the nature of the tres­passe, Deut. 25. 3. the same punishment is no more fit for all offences then the same physick is for all diseases; The Romans had as well rods as axes borne before their Consuls to intimate that some offences were as suffici­ently punisht by the whip as others by the block.

And now that I may not lose the advantage of doingUse. God some service in so sacred a solemnity as this, I shall [Page 25] keep me no longer to generals, but parcel out the resi­due of my discourse, and addresse my self briefly to all sorts in particular, that my doctrine may fall as the dew, and though here a little, and there a little, yet may leave some moisture upon all.

And first, (Right Honourable) your dignity bespeaks the upmost roome, 'tis for you, there's none more ho­nourable then your selves that is bidden of it. You here authority is no empty word. Magistracy implys somewhat more then a title of honour, take heed of sparing when God bids you slay, let not the sword of justice rust in the scabbard, and prove like the sword of Jeth [...]r which he could not draw nor use▪

Judges had need often to edge the sword of JusticeJudg. 8. 20. with the file of courage, fiat justitiarunt coelum was a good resolution. Be champions of justice while you can, and when you can no longer serve her as such, keep your ground, and resolve to die her martyrs.

As to the case of Religion (my Lords) though I hope I may say as Paul to his Thessalonians, of love I need1 Thes. 4. 9▪ not speak to you, though you know and do this already, yet suffer me a little to put you in remembrance, for Sions sake I cannot hold my peace. Oh help the teeming woman, the travelling Church, the fruit is come to the birth, but there wants strength to bring forth, is't not pity she should miscarry, with Ephraim, and stay in the place of bringing forth children? sureHosea 13. 13▪ a hand of authority would do much to further her deli­verance, Christ by the sword hath been paring and pru­ning his Vine till at last some some young grapes of Re­formation did appeare, but ah on a sudden the subtle foxes threaten to devoure all; the petition that at this time I shall tender to their hands shall be the Churches [Page 26] prayer, Cant. 2. 15. Take us the foxes, yea, the little foxes which destroy the Vines, for the Vines have tender Grapes; never pity nor spare them for that they are young. Happy shall he be that takes the brats of Babel, any of her little ones, and dasheth them a­gainstPsal. 137. 9 the stones.

To Commissioners of peace that are assessours with you, I have onely this, do not say, as Saul, all is well in the Countrey, if so, what means the bleat­ing of sheep, and the lowing of oxen that we heare? what meanes the roaring in Ale-houses, prophanation of Sabbaths, with other crying abominations? what's the matter that so many with Malchus have lost their right eare that they cannot hear a complaint, nay, sometimes the right eye, that they cannot see a dis­order? Is it not woful, that many a Magistrate, like George on horse-back, sits alway with the sword up, but never strikes. The Lord give you Moses spirit as well as Moses place, and write upon your hearts resolution for the Lord.

As for you, Gentlemen of the Gowne, I intend no Satyr but a Sermon, and therefore 'tis but a word of Councel that I would venture to give you, lookingWhatsoever you would that men should do to you, &c. Mat. 7. 12 neither for bribe nor fee, save onely a desire to see the fruit of my lips in the consecrating of yours. O read often the Law which is both the Law and the Prophets. Converse much with heavens Statutes, all which, like the Lawes of Draco are written in blood, death being the penalty that's threatened toRom. 6. ult. Psal, 10. 18 all. Take the fatherlesse and the widow for your Clients, God owns them for his, and alwayes judge your selves most bound to speak when Truth wants an Advocate.

[Page 27]For the Gentlemen that are Jurors; so farre have you honoured your employment of late, that with­out flattery. I question not, but that like a well-drawn picture, you will have your eyes on every corner in the County, you are your countreys repre­sentatives, a Petty Parliament, O make faithfull re­ports of your countreys case, when God by you makes inquisition, bring forth the accursed thing whatever it be, out with Jonah that you may save the ship.

For the Jurors of inferiour order, and the witnesses, Oh that there were none of Jezabels Knights of the post to be found among you, that should sell an inno­cent man for eight pence. Remember that for oathes the land mourneth, and before you lay your hands onJer. 23. 10 the outside of the Bible, fix your thoughts on some­thing of the inside. 'Tis Zech. 5. 4. where the curse comes like a flying bood, and enters into the house of the thief, and into the house of him that sweares fals­ly, and there it must remain til it hath eaten up the stones and timber thereof. For Barretters, and litigious Braw­lers, that like Salmanders, live in the fire, and contend for trifles, even the Turks send away such with a whip, if any be found in their Courts, I wish heartily ours might speed no better, doubtlesse authority would be far lesse troubled then now, if mens hearts were not bigger then their suits.

I shall make but one turne more to them that are in authority, take leave, and I have done.

O minde your duty, and do it, and to make it sure, I would take but two or three Temple-nailes, and fa­sten all.

1. Consider it will make you great blessings to your [Page 28] Countrey; If any thing fetch life in a dying state,Ad Magistra­tum maxime utiles qui pri­vata comoda publice post habent qui sci­unt civium non servitutum sibi traditam sed tutelam nec Re­publ. suam esse sed sc republicae &c. Sibelliq. tom. 4. p. 383. 'tis justice, 'tis worth our observation, that when God promises to give a spirit of judgement to them that sit in judgement, he promises also to be a Crown of glory to the residue of his people, Is. 28. 5, 6. O that the generations to come might rise up and call you blessed.

2. 'Tis the way to live honourably, and to die com­fortably.

1. To live honourably: Of Cassianus the Emperour, 'tis storied that he refused to be called pius, but would be called foelix, a wilde designe to reach after felicity by the neglect of piety; nothing so surely honours us a­mong men, as when we seek the honour of God, 'tis1 Sam. 2. 30 a bargaine of Gods own making, those that honour me, them will I honour. 'Twas this that made Deborah cry out in her song, My heart is set toward the Gover­nours of Israel. Judg. 5. 9

2. Tis the way to die comfortably, when the sight of grim death makes others look wan, conscience of their integrity will steel their hearts against the King of ter­rours; Oh blessed case, when in the closing up of mens lives, they can with that zealous Magistrate, Nehemiah, say boldly, Remember me O Lord concerning this, andNeh. 13. 14, 22 Dr. [...]. remember me, O Lord, concerning this also. To bor­row the elegant words of a Reverend Authour, what happy Items will these be in our last reckoning, such Ma­gistrates may sweetly close their lives with those com­fortable words wherwith he closes his book: And remem­ber, O my God, in goodnesse. A vast and blessed dif­ference between the righteous and the wicked, when of the one the Lord protesteth he will never forget any of their works to let them scape unrevenged, Amos 8. 7. [Page 29] of the other we have as strong an assurance that he will never forget any of theirs to let them go unrewarded, Heb. 6. 10. 'Tis not consistent with the Justice of God, the Lord is not unrighteous to forget your work and labour of love. O that your works might praise you in the gates of your own Courts while you live, so shall they follow you to the gates of Heaven when you come to die.